RED DEBITUM. OR, A DISCOURSE IN defence of three chief Fatherhoods, grounded upon a Text dilated to the Latitude of the Fift Commandment; and is therefore grounded thereupon, because 'twas first intended for the Pulpit, and should have been concluded in one or two Sermons.  
BUT IS EXTENDED SINCE to a larger Tract; AND WRITTEN CHIEFLY in confutation of all disobedient and factious kind of People, who are enemies both to the Church, and State.  
By JOHN SWAN.  Greg. mag. lib. 7. Indict. 2. Epist. 78. 
In causa in qua Deo placere cupio, homines non formido.  
LONDON, Printed by I.D. for john Williams, at the Sign of the Crane, in St. Paul's Churchyard. 1640.   

TO ALL SUCH FAMOUS WORTHIES as are both able, and zealous Patrons of the Church, and State, and of such as endeavour the good thereof; Grace, Mercie, and Peace be multiplied from God our Father, and from the Lord Jesus Christ.  
Right worthy of Renown,  
THIS is a Piece which craves your Patronage. It contains nothing but what is just and honest; and yet is like enough to meet with such as shall oppose it: For I both know and find it true by experience, that he who sides not with the humours of the common multitude, incurs the odium of not a few. And indeed my comfort is, 'twas always so: Obsequium amicos, veritas odium parit. That great Apostle could have said as much; 
Galae. 4.15.16.  for whereas he remembers the good will that the Galatians once bore towards him, he finds the case quite altered, and is now become their enemy, because he telleth them what is truth: Not that he ever taught them other, but because he presseth the more earnestly, where he fears or finds their reluctation. They had (as well appeareth) a mind to go astray; and he not yielding to them, but directing otherwise, is slighted for his labour. But if it be good (as he also speaketh) to be zealously affected always in a good thing; 'tis fit that men submit and learn with patience, till they come to the knowledge of what is good; otherwise their zeal cannot but be preposterous, and violent passions take place of true and righteous informations. This is that which I only aim at, a rectifying of such as walk amiss: and if herein my poor endeavours may but find a courteous acceptation, I account my pains as much as nothing; being always willing to promote what I can, the happy prosperity both of the Church and State. When therefore this Book which I now send abroad, shall be so happy as to kiss any of your hands; be pleased to shelter it under the zealous wings of your favourable protection. And so praying God to bless you always; I rest devoted to do you the best service that I can,  
john Swan.   

TO THE CHRISTIAN and courteous Reader.  
WElcome prosperity knows not how to advance her stately Standard in any such society; which by means of faction and want of unity, is miserably disjointed. For, let the body be without ligaments, and it cannot stand; the joints that should help to uphold it, will be quickly broken: and so fatal ruin steps on too fast, and proclaims that mischief, which for the want of concord, follows as an effect of such a want. In consideration whereof, my unfeigned wishes and good desires have put me forward, to cast in one poor Mite among others, who are not only joyful and glad to see, but willing also to advance the desired beauty, and happy prosperity both of the Church and State; whose mutual dependence is such, that the welfare of the one, is the prosperity of the other, both helping to uphold the good of one another: Whereto is pertinent that famous speech of Gulielmus Occam, to Lewis the fift: Domine Imperator, defend me gladio, & ego te defendam calamo. Protect thou me with thy sword Lord Emperor, and I will defend thee with my Pen. And indeed 'twas right. For as Moses, and Aaron were sent together; and as the Priests of old were employed even inbidding battle to the enemy, and inquiry not seldom made at the mouth of the Prophets concerning affairs of the like nature: So should still the Church, and State be truly united each to other, and be mutual upholders one of another.  
Turbulent dispositions wish well, I fear to neither; for with them, the troubled waters are the sweeetest streams, and to kindle the fire of contentiou, their highest aim. But fare be it from any son of Peace, to have either his heart, tongue, or pen defiled with the filth of such proceed. Rather let it be the care of us all, not only to mark them who cause divisions, and avoid them, as St. Paul directeth: 
Rom. 16.17.  but to oppose what we can, the disobedient disturbers of this our Israel. For if Saint Peter were resisted, when he took a wrong course to knit well together the Jews, 
Gala. 2.11.12.13.  and the Gentiles; then let not others think it strange, that in a way which is unwarrantable, they meet with such as shall oppose them.  
As for my sefe, I know both mine own strength, and mine own wants: It is little, I confess that I am able to do; but am not therefore discouraged to do what I can. Saint Austin did as much (or more) in the Church's quarrel, as any Father of them all; and yet Saint Hierome was a better Linguist. There be diver sitie of gifts, 
1 Cor. 12.  saith the Apostle, but they proceed all from one Spirit, and are given also for one end: namely, for the edification or good of one another.  
Read therefore, and judge impartially, let by-respect be set aside: For though it oftentimes prevails so fare with no few Readers, that according as they either value or disesteem the Author, they receive, or slight his writings; yet 'tis a fault, and faults we know must be amended; otherwise the worst must needs be theirs who march unmindful of their reckoning. Whereunto let me add that which is also common; namely, That be a man's intentions never so sincere, yet if the subject of his discourse, be not agreeable to the ignorant fancies of every resolved and self-willed opposite, his books shall be either not read at all, or looked upon with a scornful and supercilious eye; the lash of censure not being wanting, where a prejudicated opinion bears the sway. And this I may the rather mention, because (among such as these) I have somewhat felt in my former book, the truth hereof: Yea, and have been blamed also even for the very Title that I put unto it; that is to say, for giving it the name of Profano-Mastix. Which, howsoever distasted, cannot be so impertinent as some imagine: For rudeness and irreverence, savours too much of profanation, which takes (I dare say) firm hold of them, who obstinately refuse to worship God in the beauty of holiness, notwithstanding there be manifest proofs for such a practice. And for their sakes it is, that I chiefly prefixed so smart a title; which to others of a better temper, may be mitigated to a more mild and gentle meaning; serving only as a caution to let them know, that they might be more zealous of God's glory, if they were less indifferent, and more forward to manifest their inward fear and reverence, by their outward devotion: for so shall they glorify God, both in their souls, and in their bodies; even as they look to have both partake in the heavenly joys of the life to come: At which Saint Paul hath plainly pointed, in the 1 Cor. 6.20. Nor is it but certain that a reward presupposeth a work: If therefore we live in hope of an happy resurrection; why then do we exempt our bodies from the service of God, and lay the total of this duty upon the soul? Or if we know that the happiness of the soul separate from the body, neither is, nor shall be consummate, till the body be again united to it, Why do we not for the present join both together; and grant, that as the outward worship, without the inward is but dead, so the inward without the outward is incomplete, even as is that happiness already mentioned?  
I will not be tedious to add any more, save only this: The discourse now tendered, desires thee (good Reader) to be taken up, as an exposition of the first Precept in the Second Table. For though it be grounded upon a Text in Solomon, yet my acceptation of of it, aims chiefly at such a latitude, as may not cause it to be excluded, from out the bounds of the Fift Commandment, but suffer it to be considered in a Catechesticall way. Farewell.  
Feb. 26. 1638. Thine (to his power) in all the offices of charity, and truth, JOHN SWAN.   

RED DEBITUM.  PROV. 30.11. 
There is is a generation that curseth their Father, and doth not bless their Mother.  
THis text in general is the declaration of an offence, wherein we have two parts. The first is a Denomination of the parties offending: The second is an expression of the particularities of their offence.  
The denomination is in the word generation for (saith the Text) There is a generation.  
The offence is twofold. First, that they curse: Secondly, that they do not bless. For as there is a generation, so there is even such a generation as curseth their father and doth not bless their Mother.  
Concerning the first of which, there lurks (perhaps) some ambiguity in the word generation. I shall by degrees therefore unfold or explicate what a generation is, together with the kinds thereof, that thereby it may appear what the text meaneth by saying, There is a generation.  
A Generation is either in respect of succession, or in respect of qualities.  
That of succession is either general or in more particular.  
The General hath respect to the succeeding times of all ages and all persons in every nation under heaven. Thus were the chronological periods of time, and ages of the world, Generations: as from the Creation to the Flood; from the Flood to the Promise; from the Promise to the Law; from the Law to the Temple; from the Temple to the captivity; from the captivity to Christ; from Christ to us; and from us to the end of the world. Or (if they be accounted according to that distinction of 6. Ages, wherein men suffer the labours and travels of this present world) they are from the Creation to the Flood, from the Flood to Abraham; from Abraham to David; from David to the captivity: from the captivity to Christ; and from Christ to the end of the world. These are the general.  
The more particular were pertinent either to some one nation, or to a private descent of particular families. Of the first of these in the Gospel it is said that This generation shall not pass till all be fulfilled, And of the second, 
L●k. 21.32.  in the Psalmist thus we read, 
Psal. 109.12  that In the next generation his name shall be clean put out, which (if we respect the time) is seldom or never more than an hundred years; 
Gen. 15.13.16.  as is witnessed by that of Moses [in Gen. 15.] where we read of four generations in the compass or space of four hundred years.  
Now because a generation in these large extents produce a diversity of factions, and several multitudes of dispositions, some following the stream of one thing, some another, it is that I have secondly observed another kind of generation: viz. in respect of qualities. And unto this the text adhereth as most pertinent, for that's a generation in respect of quality, wherein a race, Sect, or company of people follow either the doing of that which is good, or the doing of that which is bad.  
The first of which is a generation not so much pure in their own eyes as in Gods. The second is a froward perverse and crooked generation; from which (as the Apostle speaketh) every good Christian must save himself. The kinds of these perverse or crooked ones are many and among the rest, this in the text is one, and as one, so none of the best, For There is a generation that curseth their father, and doth not bless their mother. And thus much of the denomination of the offenders,  
2 Their offence followeth, and it is two fold. First, that they curse. Secondly, that they do not bless.  
The first is a sin of commission: The second of omission: the one commits the evil he should not do; the other omits the good that he should do: And so (like erring sheep) both have wandered and gone astray.  
In the commissive part the sin of the generation is set down positively. In the omissive privatively. Or in the commissive part there is the act and the object. The Act is cursing: The object is the father.  
The Act, in itself single and alone, is bad enough: but is made so much the worse by reason of the circumstances, or by reason of that special object at which it aimeth. For such relation as is between the Father and the Son; such (yea the same) is between this Act or and his Object.  
The omissive part affords an object also, but 'tis detained in the privation of such an act, as of right should look towards, and not from it; for although the power of a Father be in many respects greater than the power of a Mother; yet (as saith Chemnitius) there must be an exequation of duty and honour, 
Chemnit. in Loc.  as well to the one as to the other; as well to the inferior as the no bler sex; as well to the weaker as the stronger vessel. Neither are sins of omission (in known duties) but every way as bad (nay rather worse) than sins of commission. So that if it be a sin to curse the Father, it must needs be no less not to bless the mother.  
But who are they to whom this right belongs? Are they only such, as in respect of being, 
The summo & extension of the Text.  begat and brought us forth? My answer must be negative, for the text will bear it, as well as that of the 5. Commandment. Give me leave therefore, in as plain a method as I can to set before your eyes, not only these, but even the several sorts of other parents, which in a peevish, perverse and crooked Generation, are rather cursed then blessed, dishonoured then honoured, despised then cherished, contemned then obeyed, with a thousand other such desperate deal, which a wicked generation casts upon them.  
And indeed to take up the matter aright, it must needs be a true conclusion that it can be but a lame and a disobedient duty, to acknowledge none to be our parents but those who begat and brought us forth. For, although I speak nothing of masters, who are Patres familias, 
2 Kin. 5.13.  Fathers of a family, or although I speak nothing of the Aged who are Elders, and must be honoured as fathers. 
1 Tim. 5.1.2.  Although (I say) nothing be spoken of these, or of some others which by way of eminency have a prerogative that pleads for their honour, we have besides them, yea and besides our Natural parents also, even fathers of the Church, and of the common wealth. And therefore they are not only our parents who give us a being; but such also as give us a safe and well-being. Our natural parents give us the first: Our political parents give us the second: And from our spiritual parents we receive the third or last which is the perfection of all the rest.  
Now, if to give the first be something; then something sure it needs must be to give or uphold the second; and if the second than the next. That is, If he who gives the first being must have honour and the like: then he who gives the second: And if this be due to the first and second, than also to the third.  
Neither secondly can I think, that a man's first being is as any thing to him if he wants the next: that is, if he be oppressed by the mighty and finds no comforter. For what a poor thing it is to be without a deliverer from the hard usage of wicked men, Solomon declareth in the fourth chapter of Ecclesiastes, at the first, second, and third verses.  
Or thirdly, having both these and wanting that which is the instrumental cause of the best or last, is to be without the happiness of that which is sure to crown even the second and first. For saith our Saviour concerning judas, Woe be to that man by whom the Son of man is betrayed, 
Math. 26.24.  it had been good for that man if he had never been borne. Intimating, that the not being of a creature is fare better than the ill being especially when the end, which should crown the act, must abide for ever in the never ending sadness of a sad catastrophe.  
And therefore as we may not curse, revile harm, contemn, or despise those from whom we have our first being; So neither may we revile, harm, curse, contemn, or despise those from whom we have either our safe, or our well-being. For, as thou art a man, it is that thou honour'st thy natural father, and as a member of a political body or society, thou canst not but honour thy civil father: yea, and as a Christian (which is more than a man) thou must likewise see that thou honour thy Spiritual, Ecclesiastical, or Ghostly father.  
Thy natural parent is God's instrument for thy natural being: Thy prince God's instrument for thy safe, quiet & civil being; and thy pastor God's instrument for thy spiritual, well and holy being. Without the first thou couldst not be any thing. Without the second thou couldst not be safely what thou art: And without the next, thou couldst not be what thou wouldst. For as the sword of the civil Governor keeps thee from the foreign and domestic power of such wicked bvilders and bloody hunters, as were Cain and Nimrod: So the sword of God's Minister keepeth thee from the snatching paws of Satan, that sworn enemy of all mankind, 
1 Pet. 5.8.  who (like a roaring Lion) ramps up and down, seeking whom he may devour.  
These than are the chief Fatherhoods of greatest note: the one whereof may be no more cursed than the other, nor the other less blessed than the first. Concerning whom, I will both resolve the doubtful, and convince the devilish, that thus they are; yea, and thus must they be honoured: Aequè, but not aequalitèr; justly and fitly as of right is meet and due, but not all of a just and equal portion.  
I. The first, which be our natural parents, are called Fathers of our flesh, Heb. 12.9. For we have had fathers of the flesh that corrected us, and we gave them reverence, saith the Apostle. And not without just cause, 
Prov. 20.20.  for Who so curseth his father or his Mother, shall have his lamp put out in obscure darkness. Look therefore what it meaneth, and perhaps you shall find that they die the death of the damned, Prov. 20.20. Or, as it is at the 17th. verse of this very Chapter, The ravens of the valleys shall pick out their eyes, and the young eagles shall eat them. Shall pick out the eye saith junius? 
jun. in annot. in Prov. 30.17.  that is, Filium immorigerum, aut parentibus iniquum, in malam rem condemnabit Deus. God (saith he) shall condemn he disobedient and wicked child into some great mischief, signified by that phrase of picking out and eating up their eyes To which I cannot but add a second gloss, namely that if the speech be figurative, then may these birds of prey (by an allegory) be taken for the damned Devils, with whom these desperate sinners shall (without repentance) have their deserved punishment; For he that honoureth not his earthly parents whom he hath seen, will scarce honour God as his heavenly father whom he hath not seen: and so being obstinately rebellious; and wilfully guilty of the breach of both Tables, must needs (continuing so) be damned, die and perish everlastingly.  
These are the first.  
II. The second are Patres Patriae, Fathers of their country, as Kings, chief Magistrates, and Rulers bearing office in the commonweal. Thus was joseph styled, even by the Law of nature, among the Egyptians. For being advanced unto honour by Pharaoh King of Egypt (as we read in Genesis, chap. 41.43.) the people went before him with a joyful acclamation, crying out and saying, Abrech: which (as St. Hierome expounds it) signifies a young and tender Father, 
Hier. trad. 〈◊〉 Genes  from Abb, Father, and reach, young or tender.  
Thus also did the ancient Romans call their Senators; They were Patres conscripti, Fathers upon record: and to attain to this, to be entitled a father of their country, they esteemed it the best and the greatest honour. For thus (I say) did even the Law of nature, teach them to reverence the persons of their governor's, and to give them that honourable title and stile of Fathers.  
So also joshua (the chief Magistrate after Moses was dead,) called Achan by the name of son Iosh. 7.19. Now son, by way of relation, implies a Father, as even in the terms of Logic is apparent where both the relative and correlative answer to one another. David also (in the first book of Samuel) spoke thus unto the King and said; 
1 Sam. 24.11.  My father see, yea see the skirt of thy robe in my hand.  
So also (in the second book of the Chronicles) the chief rulers are called the chief fathers of Israel. 
2 Chron. 23.2.   
Neither do the scriptures but affirm, that king Hezekiah was a father over the fathers of his people, even over the Priests, and therefore much more over the rest of his subjects as it is in 2 Chron. 29.11.  
And again, Kings and Queens are styled by the prophet Esay, 
Esay. 49.23.  nursing fathers, and nursing mothers of the Church, and are therefore the nursing fathers and mothers of the Commonweal: these two societies having such a mutual dependence that the welfare of the one is the prosperity of the other. For (as mine author speaketh) tam arcto inter se nenu colligatae font, 
D●●s et Re● pag 〈◊〉  ut altera ab alterius salute et incolumitate pendere quodammodo videatur. Whereto agreeth that exquisite saying of Gulielmus Occam, to the Emperor Lewis the fift: Domine Imperator, defend me gladio, et ego te defendam calamo. Protect thou me with thy sword, Lord Emperor, and I will defend thee with my Pen.  
So also, when the government was in the hands of awoman; The inhabitants of the villages ceased, they ceased (saith she) in Israel, until that I deborah arose, that I arose a Mother in Israel, judg. 5.7.  
And of joseph it is again recorded, that God made him a father with Pharaoh; as junius readeth it, Gen. 45.8. A father with him, although not above him: for in this, both he, and all the other governor's, must be inferior. A King is the primum mobile, and from him it is that the other move. A King is like the sun in the firmament; from whom the other stars receive their light. He may have many fathers with him but none at all above him, for this is that one, of which Sr. Peter speaketh, 
1 Pet. 2.13.  who is supereminent and high above the rest: to which even all the rest (either as they are powers subordinate; 
Rom. 13.1.5.  or as they are men, and so members of some society) must out of duty and for conscience sake, be subject and obedient.  
Here then the fierce frenzy of anabaptistical Doctrine, knows not how to abolish Magistiacie as abominable. Nor may the Consistorian tenets of dangerous puritans be granted as authentical. King's hold their crowns of God, and are not to be limited at the people's pleasure, they err who think they may correct or punish them. Nor may the bloody practice of Pope and Puritane-papists be allowed. The Mitre may not trample on the necks of Princes, and dispose of kingdoms when and where it pleaseth: no not in ordine ad spiritualia, Not in defence of Christ's spouse the Church; because there is no firm warrant for such a practice, as by degrees shall be further showed, both out of the Scriptures and the Fathers. But before I make myful encounter with these adversaries severally and apart, I have to tell them in the general that they are mischievous miscreants, and do but give their right hands of fellowship to that wicked generation here mentioned, who curse their father and do not bless their Mother. If it were otherwise the scriptures would not teach, that we may not curse the King, no not in our thoughts, Eccles. 10.20. Nor, that it were unlawful to revile or curse the ruler of the people, 
Mat. 15.4. Prov. 20.20. & 30.11.  Exod. 22.28. Nor that we should honour our fathers, and bless our mothers, Deut. 27.16 Nor that every soul should be subject to the higher powers, Rom. 13.1. Nor, that the birds of prey should be our punishers. For (as hath been said) The eye that mocketh at his Father, 
Prov. 30.17.  and despiseth to obey his Mother, the Ravens of the valley shall pick it out, and the young Eagles shall eat it.  
Where again observe, that the blessing or duty which is pertinent to the Mother (who is the weaker vessel) may in this place stand to signify that not the meanest officer, which the King (our supreme governor here on earth) shall constitute, may be cursed or despised. For know that such honour and duty as is proportionable to the places wherein they are, must be conferred; nay rather must be rendered as a thing which of right belongeth to them. For this, in some sort, is that exequation formerly mentioned, wherein the mother is blessed as well as the Father, and wherein the children are taught the full extent of their duties; not finding all to be fully done, until the Mother and the Father be proportionably honoured,  
The Mother then (as herein doth well appear) stands not for a mere cipher, and therefore secondly she also must see, that she be more than a cipher to fill up room in the place wherein she is. Scarecrows and no more are to little purpose. They be but as David speaketh of the heathen Images, who have eyes and see not, mouths and speak not, ears and hear not, and therefore such as are unfit to bear an office, For the life of the law is the execution thereof, whilst on the contrary (through ignorance, sloth, bribery, fear, or favour) it is either dead or lives a languishing life to all offenders.  
I hold it therefore requisite that an officer be endued chief with two things: Knowledge and Practice.  
The Knowledge requires Cor sapiens, a wise heart: 
Kin. 3.9.  such a one as Solomon prayed for, shadows will not serve the turn where substance is required; Nor scarecrows frey but where the birds are foolish, perhaps at the first they may affright; but afterwards, being known to be what they are, vices grow impudent and (like unto the fearless birds) boldly take their swindg without any regard at all to those who are set to look at what is done.  
And next, for the execution of this knowledge there must be Cor magnanimum; a magnanimous heart. Not an heart of wax which will meltinto fear, nor an heart of lead, which will bend into favour: but a coutagious, stout, and valiant heart. 
Kin. 10 20.  To which purpose let Solomon's throne be looked on: view well the manner or fashion thereof, and it will so one appear that it was not for nothing that every of those stepped unto his throve of judgement were supported by Lions; because it fitly served to teach Kings and all Magistrates, that a Lion-like, courage and resolution was to be of no mean importance or regard among them.  
Beside which (that the execution may be just as well as fearless) there must be also Cor honestum; An honest, upright, and religious heart. Such an heart as will not suffer envy, or malicious hatred, to satisfy spleen under the colour of executing good and honest laws: For without this, justice may beturned into wormwood and Physic be made as bad as poison: no good at all being found in that which otherwise, in itself is (as hath been said) the very life of the Law; yea in a word, such an heart is here requisite as will abandon all favour and by respect; even as the first will be free from ignorance, and the second from fear. It was well done therefore of that honest Roman who being known sufficient to exercise the place of a judge, was chosen by the Senate as one fit for that office and at the first was much unwilling to meddle with it: but at the last (though with much ado) undertaking it, he made a great feast, to which he called all his kinsfolks, friends, and best acquaintance, and in solemn manner took his leave of them all; pretending that he was to travel fare way from them into a strange country, at which they waxed sorrowful, whereupon he related to them the whole matter, namely; that now being called to execute the office of a judge, he must be a stranger to them all, and be as if indeed he were traveled fare away from them, for look what he did must be without respect of persons, leaning to one no more than to another, but doing justice and judgement with an even hand; punishing even friends, as well as others, if they fall within the compass of careless offenders. And indeed there was good reason for all this, for when men be put in place of authority, and be either ignorant envious, partial, or regardless, they must needs do harm in the stead of good, not only in giving cause of scandal to their callings, but in hindering also the increase of Religion, which by the means of them, who both know and uprightly do their offices, is the better both upholden and increased.  
But leaving these, and returning again to amplify this point concerning the chief head: It is not as the Anabaptist would have it, for then there should be none at all, neither head nor Body: all should be equal, nothing proper all common. But what ground for this? It is a tenet which hath neither good nor ground, witness the very frame of the world, the Hierarchy of Angels, the degrees of that glory which is Celestial, and the parts of man's natural body.  
For in the frame and order of nature all creatures are subordinate unto their superiors, even until they come to the highest supreme power, beyond which there is no transcending.  
And among the Elements, the Earth is under the water, the water under the air, the air under the fire, and among the stars one star is higher, bigger and brighter than another; For one star differeth from another star in glory. In which order the superior bodies, by their influences, the elements by their alterations, not only bring perfection to the whole, but is even the preservation of the whole, without which it would fall, and that instantly run into ruin, and meet with that first Chaos from out of which within the space of one bare week of days, it was orderly produced, & beautifully builded.  
Nay go a little higher, and in the heavens are Archangels, Angels, Principalities, Powers, Dominions, Thrones, Cherubins, and Seraphins. There are also diversities of degrees in glory. For in my father's house (saith Christ) are many mansion places, 
john 14.2.  if it were not so, I would have told you. joh. 14.2. And how are they many? They are many; First in respect of the object, because they be not ordained for Christ only, or for the Angels, or for the blessed and holy Apostles but for all the Saints, Martyrs and Confessors; Even for as many (in every rank) as shall continue faithful until the death, for they are sure of the crown of life, Revel. 2.10. Many also (secondly) in respect of the subject, or largeness of the place, which is able to contain those many souls which from time to time have wrought out their salvation with fear and trembling, and walked in the holy ways of God's Commandments. And many last of all in respect of the diversity of the adjoined glory; even as in hell (Luke 12.47.) be degrees of torment. For if there be a difference in torment then also a difference in glory, according to that of Saint Paul, who by a comparison taken from the stars, proveth a difference in such as are raised to eternal happiness. And of this opinion is Saint Austin and many other of the holy fathers, together with the greatest stream of our modern Divines (and they prove it chiefly out of Math. 10.41. Luk. 12.47. Luke 16.23. 1 Cor. 15.41. and 2 Cor. 9.6.) namely that the Saints in heaven have divers degrees of glory, some more, some less, according to their measure of faith and charity, zeal and godliness in this present life.  
And in the body natural there be likewise many parts, several members and ligaments, of which some are more honourable than other: the head above the foot, the eye above the leg, and so of the rest. The one part cannot say to the other, I have no need of thee, nor thou of me; For in their functions each one serves to help another's need, and are all necessary to the mutual succour and defence of one another. So in the body politic there must be an head, eyes and hands, as well as feet. The wise the noble, the noble, the mighty, must govern the foolish ignorant, and weak, suppress the stubborn, and bridle the obstinate. For thus doth order maintain the brittle fabric of the world from ruin, enlarge heavens happiness, and take away from man the shape of monster, in stead whereof he standeth as the best most exquisite, harmonious, and perfect piece of God's building, for in the visible world there is nought excels him. And shall then the body politic be all feet and no head, it cannot, it may not, it must not be. For beside all this we have heard the Scripture mentioning subjection to the higher powers; And we have heard of a power superior to the rest. In which regard the adverse tenets are nothing worth.  
Nor is it secondly, as the consistorian or dangerous Puritan would have it, for By me King's reign, saith the Lord, Prov. 8.15. which the King of Babylon was taught, not only in a dream, but by a voice sent down from heaven; namely, that the most high ruleth in the kingdoms of men, and to whomsoever he will he giveth it, Dan 4.25.32. And so also elsewhere Kings are plainly said to hold their crowns of God. For I (and not the people, saith the Lord,) have said, ye are Gods, Psal. 82.6. Ye are Gods; 
See some other proofs in 2 Sam. 11.7 1 Kin. 2.24. 1 Kin. 11.31. job 36.7.  and 'tis I that have advanced you to that high honour. Ye are Gods in title though not equal in power. I have given ye my name although not my nature. I have said ye are Gods and children of the highest, that thereby the dignity of him who sways the Sceptre, and royal prerogative of a lawful King may be made apparent, to the purblind opposites of a crooked generation. And verily all this the Queen of Sheba uttered to the very full, for when she came from the South to hear the wisdom of Solomon, Blessed (saith she) be the Lord thy God which delighted in thee to set thee on his throne, that thou mighrest be King for the Lord thy God, 2 Chron. 9.8. Howbeit as if climates altered truths, these men will granthim no prerogative but what they please Will he do they think, who hath said, ye are Gods and children of the highest, be well pleased to see the people limit the power of a King to their own tedder? or hath he set up Kings so high in place & dignity as that their throns are said to be his, and all this with an intent or purpose that the people should curb them? surely no: For as a King may do whatsoever he pleaseth, so none (saith the scripture) may say unto him what dost thou? Eccles. 8.3.4. Si quis é nobis, O rex justitiae tramites transcendere voluerit, eaten corripi potest, si vero tu accesseris, quis te corripiet? was that which Gregory of Tours said once to a King of France. And so a Lawyer likewise of our own kingdom, a long while since, Omnem esse sub Rege et ipsum sub nullo, sed tantum sub Deo, meaning that all are under their King, and he under none but God alone. Nor did the heathen but acknowledge it, and therefore Horace hath expressly said, Reges in ipsos imperium est jovis: that is, Against Kings themselves there is no power, but that of jupiter. Why then I say seeing the case stands thus, do these men grant him no prerogative but what they please? Why do they limit his power to their ownetedder? make him but the Bailiff of the Common weal, or why do they not tremble to maintain, that it resteth in the people's hands to set the crown upon whose head they please? yea that which is worse, why do they in some cases expose him to the violence of the multitude to kill, correct or otherwise to punish as they list? ò infandum facinus! This last is more devilish than all the rest, because Kings are Gods anointed one's, and may not [vel eo nomine] even in that respect, be touched with any virulent tongue, nor invectives of a bitter pen, much less with any violent or lessive hand, for so the destroying Spider useth to give a touch to the painful and laborious Bee. But Nolite tangere Christos meos Touch not mine anointed and do my Prophets no harm, is that which cries against such desperate wickedness. 
Bish. Andr. Serm. upon those words of touch not mine anointed ones.  Nay (saith one whose words are admirable) There is a further matter yet, (for if we mark it well) it is not Ne tangite, but Nolite tangere: Nolite, that is, have not so much as the will once to go about it. So that not only tactus the touch is forbidden; but voluntas tangendi, the very will to do it. And therefore I am sure that in no case, that which these factious brains dare be bold to vent, may be done without treason to a lawful sovereign no, though he be a tyrant that reigns over them, or an heathen for Religion. This therefore is a true rule, and worthy of observation, that if it be the hard hap of any people to be oppressed with the too heavy hands of their supreme Governors, they must not do as Alsted teacheth, 
Alsted. Syst. Polit. 2. cap. 3. Buch. de jure regni. jobannes Sarisberienses de nugis curial. lib. 8. cap. 20  that is take away the government from them which use it not well, and set up others in their stead, nor as Buchanan directeth, kill them like wolves or bears, nor pray for them in such fort as for thiefs, that is pray for them both, and punish them both, but let them alone; They must be untouched. So that the people have no more to do but this; They must fly to the patronage of God's mercy, and with devoute prayer strive to turn away the whip wherewith they are scourged, Peccata enim delinquentium, sunt vires tyrannorum; The sins of offenders, are the strength of tyrants; whereupon it is that the Lord doth not only sometimes set up a wicked man to reign over a nation, but sometimes also useth the foreign power of wicked Princes to scourge a sinful people. And if so then by no means may the people seek a remedy by rebellion, against those (though wicked) who are over them, for civil obedience is due even to such as these; And so long as they command nothing which is certainly known to be contrary to the word of God, it is the duty of their loyal subjects to perform obedience to their precepts: not out of constraint; but willingly, freely, and ex animo; for though it be indeed most certain that in things which are directly contrary to the Law of God, and such as carry in them a plain and manifest impiety, there is no question to be made but it is better to obey God than man, 
Act. 4.19.  yet nevertheless when the matter is either not so at all, or only seemeth so in misapplying or misunderstanding the word of God, than the subject is bound to obey, not for fear of wrath alone, but for conscience sake, Rom. 13.5.  
And now for further enlargement of this truth who hath not heard of Saul, how like a 
* 1 Sam. 22.18.23. and chap. 24.12.  tyrant he hunted David as a Partridge, and how he gave command to Doeg to run with violence upon the Priests and slay them? Howbeit, neither did the Priests, either by themselves or others, raise head against him: Nor yet would David lay violent hands upon him, no not in the cave, when there was as fit an opportunity as could be offered, for without any conflict he might have changed a public war into a private slaughter, and have ended those troubles which by the means of this King's cruelty were fallen upon him, shall we say that he was a Coward, and therefore did it not? He was no coward sure, witness the Lion and the Bear, and that great Goliath subdued by him. There was nothing then that hindered him, but the unlawfulness of the act. 'Twas this and only this which kept his hand from the sword, and that from the blood of Saul. For oh victory (saith one, in the behalf of David) thou dost in vain provoke and invite me with thy triumphs, I would willingly conquer mine enemy, but I must rather keep the Commandments of my God, I will not (saith he) lay my hands upon the Lords anointed. And so (saith Optatus) he repressed his hand together with his sword, and whilst he feared the oil he saved his enemy; of which read more at large in 1 Sam. 24. and 26. chapters.  
And again was not Tiberius an heathen, and yet Christ living in his time refused not to pay him tribute?  
Also did not the Apostles afterwards teach and maintain the same doctrine, and yet they never saw any other Emperors than such as were still unchristned, oftentimes bloody, and always wicked? St Peter, in his first Epistle and second chapter, 
Compare the first verse of the 1. chapped. with chapped. 2. verse 13.  writeth to those of Pontus, Galatia, Cappadocia, Asia, and Bythinia (which were Provinces belonging to the Empire) that they should not only fear God, but also honour the King. And in whose time was it that Saint Peter wrote this Epistle? was it not in the 
* Baron in his Annal. Tom 1. Anno dom. 45.  days of Claudius? And what was Claudius, but a King or Emperor, who for his religion was as foully bedaubed with the Ethnic superstition, and blockish Idols of his Ancestors, as was any before him? was he not likewise by nature bloodthirsty, cruel, and extremely libidin use? Let Suctonius speak and we shall hear him tell no less. For (saith he) Claudius' upon sight of the least prodigy, worshipped the heathen Gods after the custom of the ancient Romans. 
Suet. cap. 22.29. & cap. 33.34.  He was naturally so merciless, and given to bloodshed, that he would have tortures used in examinations. He had cruel searchers for all those who came but to salute him, He was greatly delighted to see the faces of Fencers, as they lay gasping and yielding up their latest breath, (for if it were but their chance to stumble in their prizes, or sword-fights, he caused their throats to be cut for stumbling.) Neither was he but excessively given to the wanton love of foolish women, 
Rom. 13.5.  that as they affected honourable dignities were granted, conducts of Armies appointed, and freedoms from punishment decreed. And yet to such a one as this Saint Peter exhorts to yield obedience. So also doth Saint Paul for when he wrote his Epistle to the Romans, he made it no less than a matter of conscience to have every soul be subject to the higher powers. And if at this time Claudius were 
* It makes no matter whether these Apostles wrote either under Claudius or Nero seeing neither of them both were Christians but cruel wicked Emperors. 1 Tim. 2.1.2  dead, as some men think, yet Nero was alive, and of his bloody practices, who is there that hath not heard? And again, in his first Epistle to Timothy (which was wrote much about the same time) as he desired prayers and intercessions to be made for all men, so for Kings chief, and such as be in authority, no where at all in any of his writings showing, that either diversity of religion, or any hard kind of governing, should encourage subjects to take up arms, or otherwise to hurt and molest a lawful Sovereign.  
Neither did the holy Fathes and good Christians, who lighted their candles from these bright burning torches, but oftentimes iterate the same divinity. For was not justine Martyr in the days of Marcus Antonius? (who was an unbelieving and a persecuting Emperor) and yet saith he, 
* Helvic. in Chronol. & Calvis.  Nos solum Deum adoramus, 
* Iust. Mart. Apol. 2. ad Antonin.  et vobis in rebus alijs laeti inservimus We only adore God and in all other things cheerfully perform our service unto you: meaning to the Emperors. God in the first place, they in the next.  
And again did not Tertullian speak to like purpose, when (in the 
* Euseb. in Chronol.  days of Severus, another bloody Infidel) he inferred that if it were unlawful to offer injuries to ordinary men, 
* Tertul. in Apol. 6.36.  then much more unlawful to a King or Emperor. Quod in neminem licet eo for sitan magis nec in ipsum qui per Deum tantus est.  
Nor did the Orthodox Christians decline in their obedience from the Arrian Emperors. Nor did the Christian soldiers refuse to serve that Apostata julian; but in civil affairs were willingly 
* Ruffin. bist. Eccles. lib. 2. cap. 1. et Aug. in 124. Psal.  subject to his royal commands. Not that they wanted power to prove rebellious (as I shall afterwards show you;) but rather as holy Austin observeth, upon the 124. Psalm; They were subject to him their temporal Lord, for his sake that was their eternal Lord. For if the ground of their obedience had not proceeded from that which is the rule of every one's conscience, I do not doubt but that he might have spoken as to men without ears, and so have wanted sufficient forces to have fought his battles.  
And now from hence I infer, that if such wicked and bloody ones as these, 
An inference from the premises.  shall out of duty be honoured and obeyed, then much more those who are godly and pious Princes, in whose Realms the Gospel is cherished, learning advanced, wholesome Laws enacted, factions supressed, the Bond of unity maintained, and in a word where things are carefully studied and put in practice for the good and defence both of the Church and state: perhaps the success doth not always answer; because the unruly are pestilent lets to good proceed, yet the care and intent remain still the same.  
Or put the case, that in some such kingdom as I now mention the loving subjects of his majesty do sometimes meet with just grievances, yet I dare say, it is more than the chief head of such a place, either knoweth, or intendeth. I suppose it to be without question, that some ill disposed members may sometimes work their own ends by grants obtained from their Prince, craftily (under pretence of common good) for things which redound to their own private profit. For though righteous lips (as Solo non speaketh, in the sixteenth chapter of the Prov rbs at the thirteenth verse) be the delight of Kings, and they love him that speaketh right things. yet the innocence and goodness of Princes, do what they can, may sometimes be beguiled: And in that when things are thus, they suffer surely fare enough although they come not likewise within the gunshot of their wicked mouths Who curse their Father, and do not bless their Mother.  
Nor secondly, is every thing to be taken as a just grievance, at which some one or other will be ever and anon ready to grudge and murmur. For who hath not heard, that in state affairs there be many mysteries? And mysteries of state appertain not to private persons: What have they to do to meddle with them; or to whet and repine at that, the intent or end whereof they know not, Quae supra nos, nihil ad nos. And therefore they that will (either in public as much as they dare; or in private as much as they can) kick and spurn at such proceed and inveigle others to the same faction, do without out question deserve the heavy wrath of a King, and strict hand of justice to bridle their peevish frenzy. For if all things were according to the filth of their fancies who are the heads of this faction, or the chief sticklers in it, there should be neither Ecclesiastical nor temporal superiority. And look how the old cock's crow, the young will soon learn, the little spawn and nibbling fry will scarce degenerate: For although (before they be well grounded in this rebellious way) they may be somewhat better minded than their Captains; yet by degrees they are like enough to grow up into bigger fishes; and so the more busy to stop the clear current of a King's Prerogative, and to trouble the fair waters of Church government. But for matters of the Church I forbear to show their malice till anon: In the mean time wondering that nothing but a Parity (which breeds an Anarchy) can please their distasteful palates. I would to God that they were of another mind, for I am sorry to see that they should digest nothing but what agrees to their factious humours. This argues either a foul or weak stomach, when wholesome food is disrespected. Or if you will believe them in their outward shows or own pretences, they are a queasy kind of people. But what need is there of words, when deeds are manifest? Let them but abate their high minded wills, and they may soon inform their weakness; otherwise they must be kerbed as with bit and bridle, lest (in their headstrong courses) they fall at last upon their Sovereign. For before that any of their grounds shall be impugned (as our late King james of blessed memory hath well observed) let King, 
See the preface to his Basilicon Doron. and his Premonit. to all Christian Monarches, Pag. 45.  people, Law, and all be trodden under foot. Meaning, that they care for neither; but think it their greatest honour to contend with Kings, and perturb whole Kingdoms, calling those mischiefs by the name of holy wars: and therefore prefer them fare before true loyalty and obedience; which (as they wickedly term it) is in itself an  peace.  
These than are those serpents which have a desire to sting, but a power greater than their own prevails against them, their wishes would be actions, were it not that (like cursed Cows) they find themselves hindered in nothing more than in their short horns. But shall a King be our father and shall we cease to honour him? Shall God put the sword into his hand, and shall we be so seditious or disobedient, as to wrest it into our own? Or shall a King take care over us that what we have we may possess it in peace, fit every man under his own Vine and Figtree and shall we have no care at all to be loving and liberal unto him, but be as blockish and churlish as was that foolish Nabal, notwithstanding David secured his goods and cattles? 
1 Sam. 25.7.10.   
The beauty of a crown to him that wears it not, seems (perhaps) as if it were all of gold and precious stones, but to him that wears it I do believe it sits not seldom like a crown of thorns; by reason of those many cares which prick and vex the head. To which purpose I may recite a story of a certain King, mentioned by Valerius Maximus who when the Diadem or Crown was brought unto unto him, before he would set it upon his head, held it long in his hand, considering and looking seriously upon it; and at the last burst forth into these or the like words and said, O nobilem magis quam foelicem ornatum! quem si quis penitus cognascat quam multis s●licitudinibus, et periculis, et miserijs sit refertus ne humi quidem iacentem tollere vellet. That is, Oh more noble than happy crown! which if any one did but throughly know with how many troubles, and dangers, and miseries it is attended, he would not do so much as stoop to take it from the ground, although he saw it lie before him. And the reason seems to be plain for he that hath many thousands of people under his government, must provide that his care be the cause of their safety, his labour their rest, and his troubled thoughts the quiet of their minds: it being with him and his, as with the stars and planets, by whose light and motion the world thrives in all the parts both of times and seasons, soils and climates. For as the course of nature would suffer detriment, if the Heavens should leave their motions; So a Prince cannot be void of care, without the great damage of his people; whose study is no less to maintain them in peace, then to defend them both in and from the wars.  
These be then in part those pricking thorns which they have for a counterpoise of their brightness and royal dignities, yea these, and such like, are the common calamities that accompany Sceptres, Crowns, and Diadems; whereof a mean estate never findeth any taste.  
To which add the cost as well as care, and can ye not then conclude, that he who keeps our tillage must have tribute out of our Lands: he that keeps the Sea must have custom from those who traffic in and out from thence: And if the walls of such a kingdom want repairing or the channels want scouring, the subjects must set to their willing hands to build them up, and make them clean from the perturbation of infesters, thiefs and robbers. Which as it concerneth us, is no more but this: We have under God no other walls but Ships: nor Scavengers for the seas, but such Royal forces.  
And next look that as by how much the beauty of succession shall more and more appear in the welcome Stems, and royal branches of a King's increase, by so much there is the more need of tax or subsidy. For Kings and Princes must not live like Peasants; Neither may Peasants live like Princes: And yet (contrary to all order and decorum) each peasent among us gins to be a kind of Prince. For do we not see how the toes of the inferior sort tread upon the heels of the Court? there cannot be a Midianitish Camel, but he must shine with Gold; for Labourers strive to be as good as their Masters: Farmers despise yeomen: yeomen would be gentlemen: Artisans (in our very country towns and villages) would be Citizens: Gentlemen and Citizens though of ordinary rank do not always delight to keep within the compass of their tedder. But saith our Saviour, 
Luke 7. ●●.  They that wear sofe raiment be in King's courts. In King's courts, and not in rude hovils and country farms: No not in Citizens, or Tradesmens shops or other houses of the inferior sort; unless an orderly proportion be well observed. For these thus disordered, promise scarceness in the greatest plenty, and dearness in a land of Promise. And therefore they do ill to complain of dear times, when they themselves are without doubt in this vain way, main helps (although notsole causes) to make them such. And herein there is one thing more which I grieve to utter; that hospitality, charity and means of doing good, should in a manner be quite dead and gone. And why is that, but by reason that all is too little to maintain this their apish pride, these their foolish fashions, with other as vain and idle spend, for by how much we are the more in waist unto ourselves; by so much we are the less to God, the King, the poor and honest neighbourly society. Whereas on the contrary, if every one would be orderly contained within their own bounds, and unthrifts wast less by unwarrantable courses, I dare be bold to say that many sorts of men might have where with all, the better to show their zeal to the Church and state wherein they live; might be hospitable, charitable, yea and might entertain many friends and acquaintance with that, which to the entertaining of a Prince or Prince his Ambassador, is scarce so much as the Widow's two mites cast into the treasury.  
Beside all which, (with much more that are the charges of a watchful Prince) there be times also of more than ordinary necessity: and then a King may not spare, out of his royal prerogative to raise an Army, or press of men, from among his subjects, and have a stricter hand over men's persons, children, and goods, then at other times. The testimony of which truth is in the first book of Samuel the 8. chapter, at the 11. 
● Sam. 8.11.  verse, and so on to the end of the 17. verse: where the words be these, This shall be the manner (or right) of the King that shall reign over you: He shall take your sons and appoint them for himself, for his charets, and to be his horsemen, and some to run before his chariot. He shall appoint some to be captains over thousands, and captains over fifties; and some to make him weapons for the war. He shall take your daughters, your fields, the tenth of your seed, your Man-servants and Maidservants, together with the best of your youngmen and Asses. And at the 17. verse. The tenth of your sheep and ye also shall be his servants.  
But to this (perhaps) it may be objected, Object. that the drift or intent of the foresaid speech was to deter the people from having a King; and not to show the rights or the Royalties of a King.  
Whereto I answer, that the main drift was indeed to deter them. Answ. But as there cannot be an effect without a cause: so that the thing intended might be effected, he showeth how fare the power and right of a King, once set over them, might extend itself.  
I say might: For it not where appeareth, that Saul put in practise all these things here mentioned. And therefore should it [in the second place] be objected, that Samuel deters them (not by showing the lawful power of a King but) by declaring the customs of a Tyrant: it must be granted that Saul was to be such a one as is there described; or else, in my judgement, they are wide from the matter. Saul I grant was tyrannous enough in his cruelties against David, and bloody practices against the Priests, formerly mentioned. But, if in case of necessity, he had been forced to do what this scripture declareth, I doubt not but he might have done it without the imputation of injustice, or of any tyrannous usurpation. For be it granted, that if the extremity of this were ordinarily urged by a King, or put in practice upon every trivial slight occasion, or without just cause, it were not better than tyranny, as we are taught, in Deut. 17.20. yet on the contrary, for a King to exercise such or the like authority over his Subjects, when any imminent danger or known necessity shall compel him to it, is no tyranny, but the top and high branch of his regal power, and royal prerogative. For if not in such cases, then in what is it that A King may do whatsoever he pleaseth, where his word is there is power, 
Ecelos. 8.3.4.  and who may say unto him what dost thou?  
And be it granted, that this be not done out of tyranny but necessity, it serves not only for safety, but for trial also of a subjects inclination, or affection towards his Prince. Yea and thus also may be said, even when we speak more generally not only of this, but of all the foresaid occasions, comparing one time and business with another.  
Neither do I find, that there is, or can be any time, wherein the head ought not to be strengthened. For by suffering the head to be weak how can the body prosper? Or if the King's treasury be not like a spring, how can the waters of safety be conveyed into the Cisterns of his subjects? And therefore to be, as some are, so much be witched to what we have, that we had rather lose all, then part with some, argues as well folly as malignity. For, as the Moon and stars would fall infinitely short of that bright lustre which now they have, if the Sun were stripped of his abundant shining; So, take from a King his Royal prerogative, with the Consistorians and their peevish adherents; stint him to the modicums of the churlish Nabalists, and let him be as if he were a King and no King; and then his very people will in a short space find, that as from his flourishing comes their happiness, So from his want comes their misery.  
But here (perhaps) will some man object, Object. out of Deut. 17.17. That a King may not gather unto himself much silver and gold, and therefore it is in vain to urge, that he should have a full treasury.  
To which I answer, Answ. that this text toucheth none but those who are tyrannous, cruel, griping, oppressing Princes, who aim at nothing more than at their own private profit, no whit regarding the safety and welfare of their subjects whom God hath committed to their care & trust. But as for others, whose care and employments are such as I have already mentioned, it meddles not with them, for they may not only have tribute paid them, Subjectionis testificandae gratia in token of subjection; but also that they may be enabled to undergo with cheerfulness, the costs and charges appertaining to the manifold and unknown affairs of the commonweal, together with the education of their offspring, which in hereditary Kingdoms cannot but be acknowledged (among loyal subjects) as the welcome Stems, and hopeful branches for the future times. For these are indeed those royal spirits of life, which can put full measures of wished joy into a people's heart; for where the case stands thus, though the Sun may set no night appears, but the day is still kept in brightness by the happy arising of another Sun.  
In a word therefore to look (yet once again) unto ourselves, our land hath been and still is, a treasury and a storehouse for God's blessings; but God grant that (among our other sins) our disobedience, riot, pride, and covetousness, be not a means (as the Prophet speaketh) to remove these good things from us; 
jer. 5.25.  For we are yet happy if we could but see it, whereas our neighbour countries have been, yea and still are the only cockpits for all Christendom to fight their battles in, we have been raised to our labours by the noise of the cock, who (in his cheerful crowing) can merrily greet the morning and bid good day unto the rising Sun, whereas others have been roused up with the sound of Drum and Trumpet: And for what? Not to blow, but to fight their fields; Not to banquets, but to battles; Not to the merry pastimes of hawks and hounds, or some other harmless sports, but to the noise of guns; Not to the sound of axes and hammers but rather to the clashing of Arms; We have not seldom had the light of bone fires, in token of triumph; They the light of Beacons in token of trouble. We have had peace the child of heaven, and plenty the child of peace; whilst they have been measured with the 
* See the 2 Kin. 21. 1●.  line of Samaria, and felt the force, not only of him who rides upon the Red or bloody horse, but sometimes also even of him who rides upon the black, in whose hands are balances to weigh, and thereby to stint the people in their needful viands. For if the Black horse shall once appear, and with his rider show himself to any people, then presently (as saith Saint john) may a voice be heard from among the four living creatures, 
Revel. 6.5.6.  crying out and saying, A measure of wheat for a penny, and three measures of Barley for as much, upon which place no few expositors observe, that the Bushel of wheat was sold for five accustomed prizes, and the Bushel of Barley for three. Or put the case, that our Harvests have been sometimes less plentiful than other: yet what is that to the penury and want of sundry other nations, where war makes a spoil of what they have? O fortunatos nimium, bona si sua norint, Agricolas! is true of our husbandmen, but seldom or never can it be fitly applied to theirs. And therefore let it be our care, that by no kind of means we go about to darken that Sun, which next under the God of heaven, gives us all this light, all this comfort, tranquillity, peace, and safety which we have: lest otherwise, we be of that generation here mentioned, Who curse their father and do not bless their mother.  
Nor is it thirdly as the Pope and Puritan-papists would have it: for Deus transfert regna; God (and not the Pope) disposeth of Kingdoms Dan. 2.21. and Dan. 4.32. For as by him Kings reign; even so it is, that by him kingdoms are disposed, and therefore to entrench upon another's right, is bold presumption; nay rather (in such a case as this) 'tis devilish desperate dealing.  
But I partly know what they have to object: and therefore I answer: First, that it was not Samuel that set up Saul not otherwise then by the immediate direction of the holy Spirit. Neither was it Samuel that deposed Saul. Samuel deposed him not by any authority in himself existing; What was done was by the special direction of God Almighty, as cannot but appear to him who reads the Scripture, in the 1 Sam. 15.16. Suffer me (said Samuel to the King) and I will declare unto thee what the Lord hath spoken to me in the night. And then forthwith he delivered his message which God had revealed to him; namely that although he were in his own person to enjoy the Kingdom as long as he lived (as by the event of things appeared) yet the Lord had so rejected him and his progeny from being King, that none of his race should have any right of claim, or place of succession ever after, to or in the Crown.  
And secondly, 
2. Kin. 11.  as for the fact of the high-Priest joiada; it proveth indeed that it is and ever was lawful for a state or commonweal to depose an Usurper, and restore the true heir to his right: but to depose any lawful Prince (be he otherwise never so exorbitant in life, manners and belief, or cruel in his government) cannot from thence be proved. For if the Synagogue, or chief Priests, had ever such ordinary power granted to them, why did they not practise it on the persons of sundry wicked Kings which sometimes reigned both in judah and Israel? it seems they might not, and therefore we find they did not.  
samuel's example then proves nothing; for it was by immediate direction. And Ioiada's proves as little unlest it be in the like case. For Athalia was not lawful Queen, but an usurping Tyrant; from whose bloody hands joash the right heir was strangely preserved by the means of his aunt josaba the wife of joiada the Priest, who took him privily from among the number of the King's children appointed to be slain, and hide him in the Lord's house six years: Then joiada brings him forth not as he was Priest, but rather as a Guardian and Protector, having married the sister of the former King, and presents him to the people like a good and loyal subject, that thereby the crown might be set upon the right head, and the Sceptre taken from an usurping Tyrant.  
If therefore the Pope can show more for himself, then in plain truth can be showed against him, let him take all that he claimeth, and we on our side will freely acknowledge that we have done him wrong. But till the scriptures of God deny themselves (which I am sure is never) his tyranny and pride herein too well must needs appear. Let him therefore forbear to send out his thunders against Christian Princes; and let not the simple be deceived with his dispensations: for he neither can nor may authorize Subjects to curse these their Parents, nor to to take up Arms against their lawful Sovereign.  
Nay more; it is also certain, that even the very Priests (although Rome deny it) do owe a subjection and obedience to the civil powers: for, that they be not exempted by any divine right, 
Act. 25.10.  appears even in this one instance; I stand at Caesar's judgement seat, where I ought to be judged. Not where I will suffer mp self to be judged, or where I may be judged if I will; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith that blessed Apostle, that is, where I ought to be judged. Is it to be thought that he would have said, he ought there to be judged, if de jure he had not been subject to that tribunal? Or that he did it for fear of death, who was ready before, not only to be bound and imprisoned, but also to die at jerusalem for the name of jesus? It cannot be that these by-respects took place in him: for even his Master Christ (whose steps he followed) would have Peter careful to avoid offence, in not refusing to pay the tribute money; Goepay (saith he) formee and thee. 
Mat. 17.27.  Where though Christ might have pleaded a freedom which was more than they knew who gathered the tribute; yet Peter could not: because it crosseth that of Saint Paul whose doctrine is, as well as his practice Let every soul be subject to the higher powers: tribute to whom tribute, custom to whom custom is due, And if every soul, than Peter and Paul and james and john; and Thomas and Matthew with all the rest.  
Nor again can it be showed, that any of the ancient fathers understood these things otherwise For first I shall make mention of Saint Cyprian who saith that in his time the number of Christians was grown to be very great. 
Cypr. in Demetrianum. Tertul. in Apotogetico cap. 37  Tertullian also writeth thus: Were we disposed to practise not secret revenge, but even to profess open hostility, should we want number of men, or or force of arms? Are the Moors or the Parthians or any one nation whatsoever, more in number than we who are spread over all the world? We are not of you (saith he, speaking to the heathens) and yet we have filled all the places and rooms which ye have, your Cities, Lands, Castles, Towns, Assemblies; your Tents, Tribes and Wards. How then is it true which Bellarmine allegeth, that the Church in her nonage wanted sufficient forces to rebel against the Emperors? 'tis sure she might not; and therefore we find she did not. And again secondly Tertullian elsewhere speaking both in respect of himself and of other Christians also, 
Terrul. ad Scapulam. Colimus ergo et Imperatorem sie, quomodo et nobis licet et ipsi expedit, ut hominem a Deo se●undum et quicquid est a Deo consecutum, et solo deo minerens.  affirmed, plainly that they honoured the Emperor in such sort as was lawful for them, and expedient for him a man next unto God, and obtaining from God whatsoever he hath; Solo Deo minorem being only inferior unto God. Pelagius also the first Roman bishop of that name, writeth to Childebert King of France, that the scripture commandeth even Bishops to perform obedience unto Kings. And Gregory the great in an Epistle to Mauritius and Augusta, calleth himself their unworthy servant; Indignus pietatis vestrae Famulus: saith also (without compliment) that he is subject to their command; and have paid (saith he) what I ought because I have yielded obedience to the Emperor, and not holden my peace in what I thought for God.  
And again, to speak more nearly of that text of Saint Paul formerly mentioned, even Pererius the jesuite witnesseth that Augustine, Chrysostome, atque omnes fere 
* Chrysost. in 13. Rom. hom. 23. Aug. in lib. exposit. quorundam propos. ex epist. ad Rom. cui Theod. Tbeophyl. Oecum assentiuntur.  veteres, and almost all the Ancients, 
Perer disput, 10 in 1●. cap. ad Rom.  by those higher powers understand the secular powers: and by every soul, they understand likewise all sorts of people, as well Priests as Laickes, Etiamsi Apostolus sis, si Evang lista, si Propheta, sive quiisquis tandem fueris: Neque enim pietatem subvertit ista subjectio. That is, whether thou be an Apostle, an Evangelist, a Prophet, or whosoever else: for this subjection subverteth no piety or religion, saith Chrysostome. No, nor yet doth piety or religion subvert this civil subjection: For Christus leges suas non ad hoc induxit; Christ hath not made laws to overthrow policies and states, but for the better ordering and establishing them as Saint Chrysostome, among the rest, again observeth.  
Till therefore ambition secretly got the start of piety, the Great commanders of the world had their every soul to be subject unto them. For it is easy to find, not only that it is a new claim or challengofor men of the Church to resist the civil Magistrates, and not to be obedient to them, but also the times of stirring up Subjects to rebel against their Sovereigns, are well enough known to all such as have an eye to history, truth's herald, 
Anno 726.  and times register. And thus we find that it first was about the year 726 when Gregory the second caused all Itaby to withdraw their obedience from the Emperor Leo, and to deny their tributes, because he had commanded Images to be broken and burned And for the same cause also the said Pope excommunicated him, and took from him the Cottian Alps, under a colour of a gift, by which they were granted to him from the Lumbards'. Then also about the year 752. 
Anno 752.  Pope Zacharie encourageth and assisteth Pippin to depose his Master Childericke King of France, and to take upon him the government of the said Kingdom; which caused Pippin to give to the Popes the exarchy of Ravenna, which of right belonged to the Grecian Emperor. 
Anno 772.  In the year 772. Adrian the first began, in his time there was held a Counsel at Rome, wherein the Pope with consent of the Counsel, clearly to cashier the the Greek Emperors, and to thrust them out of all, made Charlemagne Prince of the Senate, giving unto him the power of investing the Pope; and (as Du Plessie collecteth out of Sigonius and others) the Pope acknowledged to hold of him Ravenna, and other pieces by fealty and allegiance, adoring him after the manner that was used to the ancient princes, yet no sooner was Charlemagne dead, but Rome wrought upon the good nature of his son Lewis. And so again, about the year 817. 
Anno 817.  Pope Paschall the first procured himself to be chosen and consecrated without the consent of the Emperor; but pleads an excuse for it afterwards. In the year 868. was Adrian the second: 
Anno 868.  He also was chosen without the Emperor, and excusing the matter, the Emperor was appeased. 
Anno 884.  But Adrian the third who was in the year 884 decreeed that the election should be free to the Clergy only; and that no Prince or Potentate should meddle with choosing any men of the Church. Then in the year 964, 
Anno 964.  was Leo the eight, in whose time he, with all the Clergy and people of Rome, to avoid the French as they had before avoided the Grecians, granted and confirmed to Otho the first, and his successors after him, authority to elect and ordain the Bishop of Rome; pronouncing Anathema and banishment or death to them that should do the contrary, and confirmed by oath to him and his successors, all that which they held by Donatian or otherwise from lustinian, Pipin, Charlemagne, or Arithpertus, declaring moreover, that whosoever should hinder the effect there of should incur the punishment of high treason. Yet nevertheless, no sooner was Otho dead but in the year 974 Boniface the seventh was made Pope by sedition and murder, 
Anno 974.  having strangled his predecessor Benet the eight, and put out the eyes of john that was chosen against him. Some say that Damasus the second was set up by the Emperor, 
Anno 1048.  in the year 1048. but Pantaleon out of Platina affirmeth that he entered by force. After all which to add life to the foresaid practices, came Hildebrand (otherwise called Gregory the VII.) in the year of our Lord 1073. 
Anno 1073.  and he most of all exalted himself above the Emperors, arrogating as a thing proper to the Popes, the power of constituting Kings and Emperors; causing the Emperor Henery the iv to attend three days barefoot at his palace gate, 
Anno 1095. Anno 1102.  Vrban the second, and Paschall the second gave nourishment to Gregory's proceed. Adrian the iv chides with the Emperor for holding his wrong stirrup. Alexander the third treads upon the Emperor's neck. Celestine the third crowns him with his foot: then kicks the crown off again to show his power. And to make it appear that all was now in these Prelate's hands: Boniface the eight proclaimed it in an open jubilee, 
Anno 1300.  in the year of our Lord 1300 clothing themselves the one day in the pontificials of a Bishop, and the other day in the robe royal of an Emperonr, causing two swords to be carried before him, and these words to be uttered: Ecce duo gladij: Behold the two swords: meaning that both the spiritual and temporal power were now in the hands of the Church, and that therefore none of the Clergy ought to be obedient to the civil Magistrate.  
In which tenets and practices, both he and his fellows did not only transgress the truth purely taught, maintained, and practised in the first times of the Gospel; but also went contrary to the ancient times of those many godly Prophets and Priests under the Law: witness in the Court of the jews, one for all; even Nathan, who when he came before the King made his obeisance, called him his Lord, and acknowledged himself a subject, or servant to him, 
1 Kin. 1.24.  as it is in the 1 Kin. 1.24. And in a strange common weal, Daniel (in the court of Darius) shall suffice, 
Dan. 6.21.  who prayed for the life and prosperity of the King, Dan. 6.21.  
The reason of which obedience and subjection, is not as they are Prophets, Prelates or other Priests but as they are Citizens and members of a body politic: Igitur ut tales, subjecti esse debent eivili potestati; Therefore as such they ought out of duty to be subject to the civil power. But otherwise in causes merely Ecclesiastical, they are exempted by a divine right, from secular judgements. For in all such causes as pertain to men bearing office in the Church (whether it have respect to the function of their ministry, or to the key of their government in foro exteriori) Priests also must be honoured, reverenced, and obeyed; than whose office I know (as Saint Ambrose witnesseth) none more excellent, 
A●…br. de dig. ●it. sacerdot. cap. 3. josepb. antiq. lib. 11. cap. 8.  none more honourable, which was also declared by Alexander the Great, when he met with jaduah the high Priest of the jews; as josephus tells the story. Or to come more nearly to ourselves which was also declared by Theodsius the first, who was willingly content to submit and yield himself to the reproof and admonition of the aforesaid Ambrose, by whom he was (though not excommunicated,) yet prohibited to come as at other times into the holy Temple by reason of that great and rash Massacre of the Thessalonians, until upon his hearty sorrow he obtained at length the assent of that holy Father. For thus he (though an Emperor) was subject Domino spirituali (as we Domino temporali) propter dominum aeternum. Of which act even as it was done on either side, Theodoret speaks after this manner, 
Theod. lib. 5. cap. 17.  saying that when all was done, both by the Bishop and Emperor, Tali tantaque virtute, et Pontifex, et Imperator erant illustres; as it is in the latin version. Meaning, that what they both did the Bishop in using his power and the Emperor in submitting unto it) made them both famous. 
Sozom. lib. 7. cap. 24.  And in Sozomen the same story is again recorded: To which is added that by the appointment of this holy Father, the Emperor was placed, or seated in the Church, so as was thought to be most convenient. And yet this man was no papal, but a painful Bishop, one that feared not to speak or rebuke the greatest, if need or occasion required him so to do. For Neque imperiale est libertatem dicendi negare; Neque sacerdotale, 
Ambr. Epist. 29.  quod sentit non dicere. It is (saith he) neither Princelike to deny liberty of speech, nor Priest like not to speak what he thinketh: The one argues an affront offered to God, whose messenger he is that speaketh; The other is a sign of cowardice in God's Minister, who may not hold his peace, if there be just cause to reprehend. And of him Saint Hierome witnesseth that his writings and books are incorrupt, and that his sentences are most firm pillars of the faith, and of all virtues beside. The like to which doth Saint Austin also testify. Yea, and the very Emperor himself confesseth freely that the sentence of the said Ambrose was just and right Nota enim est mihi (saith he,) justiciae sententia Ambrosijs; 
Theod lib. 5. cap. 17.  neque ille reverentia Imperatoriae po●estatis divinam transgressurus est l●gem. Long before the which times was one Fabianus (about the year of our Lord 239. 
Euseb. lib. 6. cap. 33. ) who would not suffer the Emperor Philip to join tanquam consors in precationibus multitudini ecclesiasticae: would not suffer him (I say) to join with the faithful in their prayers when they were met in the Church until he had first stood in loco poenitentium, because although he wished well to Christianity, yet in multis culpabilis effet: that is, because in many things he was still faulty.  
And therefore to spurn against the power and authority of God's Ministers, and to draw bacl from a mutual or reciprocal subordination between the officers of the Church and common weal, is but to kick against the pricks and to join with Corah and his company, who cry against the Priests, Down with them, down with them, even to the ground: for ye take to much upon ye, oh ye sons of Levi! cry such as these. And so doing they be also in the number of those who curse their Father and do not bless their mother.  
And thus I am come to the next sort of Parents; the Fathers of the Church. Now, though in this discourse, I come not to these until the last, yet are they not therefore to be disrespected. For prejudicated opinions may not rob another of what is right: Nor is it any breach of piety to see the Church in dignity I shall show it, that there be Lords spiritual as well as Lords temporal: and that the best times and ages of the world, have thought it religion to countenance the Clergy.  
When therefore that famous 
* K. james in his Basilicon Doron, lib. 2. pag. 38.  King of blessed memory, was about to speak severally of those 3. estates into which the subjects of England are divided, he gins after this manner. First (saith he) that I prejudge not the Church of her ancient privileges, reason would she should have the first place, for order's sake in this catalogue the ground of which privilege I do believe came first, from among God's people of old; with whom the highest Priest was second in the Kingdom.  
And albeit every one who is a Priest: or man of God among us, be not a Prelate, nor may look to be of as high dignities as Aaron, Nathan or Zadoc; nor to have the like honours and employments that Archbishops, and Bishops have: yet know that we are all the men of God being lawfully called; et pro Christo legatione fungimur, and Ambassadors of Christ. 
2 Cor 5.20.  And therefore (besides what hath been else) this I may say; Let a man so account of us (even in general) as of the Ministers of Christ, 
1 Cor. 4.1.  and stewards of the mysteries of God; For to esteem otherwise of us, is to have an evil eye at that calling which the Lord hath honoured, and to vilify those persons whom he hath magnified & would that they should be in high account because they are placed in an holy function, which must at all times put a difference between them and other men: Nor is it but observed, till we meet with those who curse their Father and do not bless their Mother.  
But enough of this till by and by; We shall have it again at another turning; till when I leave it; and come now to the proof of such things pertinent to all, and every of the Fathers in this body, as must be first handled.  
Wherefore to proceed orderly, let the scriptures, and constant practice of the Church built thereupon First testify that Churchmen have the name of Fathers, Secondly that they be not all of one equal rank, but of differing degrees. And last of all that there is reverence and honour due to them; as in the following Chapters, Sections, and Divisions shall be further showed.  

CHAPTER I. That the name or title of Father is pertinent to Churchmen.  
THis truth I shall first prove out of the words of Saint Paul, who witnesseth to the Corinthians that he had begotten them in Christ jesus through the Gospel: 
1 Cor. 4.15.  And so, though he were no carnal, yet a spiritual Father to them. Where note that because he makes the word to be the means of their begetting it must needs follow that every other Minister who converteth souls, is a spiritual Father because he, by the word doth also beget children unto Christ. In like manner he also speaketh to the people of Galatia: My little children of whom I travel in birth, 
Gal 4.19. 1 Tim. 5.1.  till Christ be form in you. And again, Rebuke not an Elder, but exhort him as a Father, which (albeit he there means it of such in special as are Fathers for their age; yet it) prooveth the title of Father to be due to all who bear the name of Elders, whether in Church or Commonweal. For when he speaks afterwards of such into whose hands, in respect of discipline, the government of the Church is committed, 
1 Tim. 5.17.  he calleth them by the name of Elders; Seniores officij: and would that (if they rule well) they should have double honour: especially if they labour in the word and doctrine, as well as in government. This is also proved out of the words of Saint john: For, to those whom he writeth in his first epistle he speaketh as a Father; using these words often, My little children. And at the fourth verse of his third Epistle, I have (saith he) no greater joy, then to hear that my children walk in love. And in his old age (as St. Jerome tells the story) being carried to the Church in the arms of his scholars, and lifted into the Pulpit, and not able to speak many words, he used only this sweet saying, Filioli diligite alterutrum: Little children (or my sons) love one another.  
Neither was it, but that in the times of the Law, the Prophets also and Priests were called Fathers. Oh my Father, my Father, the chariots of Israel and the horsemen thereof: So said Elisha to Elias; 2 Kin. 2.12. So said King joash also to Elisha; 2 Kin. 13.14. Yea, and thus saith the Scripture likewise of the Priests; as we read in the 2 Chron. 29.11.   

CHAP. II.  

SECTION I.  
BUt from hence I come to their ranks or orders. And in the first place stands the King or chief Magistrate, whom Esay calleth a Nursing Father of the Church: 
Esa. 49.23. 2 Sam. 5.1.  and by the ten tribes was acknowledged to be their Pastor. And so indeed he was although in a differing manner from the Pastourship of Priests.  
And yet not so fare differing neither as that he be 
* See Bishop jewel against Hard defence of Apol part. 6 chap. 15. divis. 1. p. 612  mere laicus: for than he must be tied altogether to the State, and meddle nothing with the Church in matters Ecclesiastical, how negligently, wrongfully, or disorderly soever he see things to be carried. But being the keeper of both Tables, he must have an eye to the Church as well as to the State; not only ordering that the Church be obeyed but that Bishops and other Priests do their office, as well as they who belong to the affairs of the Common wealth. Yea in a word he is to mairtaine God's worship, 
K. james in his Apol. for the oath of allegiance, pag. 108. printed Anno 1609.  as well as the people's welfare, for thus as that second Solomon hath recorded do godly and Christian Kings within their own dominions, sit to govern their Church, as well as the rest of their people; assisting the spiritual power with the temporal sword, making no new Articles of Faith, but commanding obedience to be given to what the word of God approveth, suffering no Sects and Schisms, but reforming corruptions, and also ordering that a decorum be observed in every thing, that thereby the inward dulness of the heart may be the better awaked to a more reverend respect, both towards God and his holy worship: for if the outward beauty of Churches stirreth up devotion; then much more the decent and comely manner of the service there. Both do well; and well is it, when both can be found to go together.  
Now if any should suppose that this power of a King takes away the power of Bishops; I answer that they are much deceived. For this is not to annihilate or take away the jurisdiction or power of Bishops; but to nurse, cherish and oversee it. For the Christian Church had Episcopal power granted (as afterwards shall be showed) before ever there was any Christian Magistrate. Kings and Princes therefore are not sent to abolish this power and order, but (where they find the same) to nourish it; yea, and to see that it go on and do that which shall be for the glory of God and the good of the Church. For wherreas Church officers might be resisted and disabled, without the assistance of such a chief governor; and whereas they might be either negligent, or otherwise in their office then beseems them, it is the goodness of God to send Christian Kings as chief fathers both for and over them, that thereby all may go well among such as profess the name of Christ in a Christian Church. To which purpose the words of Saint Austin are not impertinent: In hoc Reges Deo serviunt, sicut eis divinitus praecipitur, 
Aug. contra C●esconium lib. 3. c. 15.  in quantum sunt Reges, si in suo Regno bena jubeant, mala prohibeant; non solum quae pertinent ad humanam societatem, verum etiam quae ad divinam religionem. Meaning, that Kings herein serve God, as it is commanded them from above in that they be Kings, if within their Kingdom they command good things and forbidden evil; not only in things pertaining to humane fellowship or civil order, but also in things pertaining to God's Religion. Now he that does this must needs be supreme Governor over all persons, in all causes, as well Ecclesiastical as civil within his own dominions, or else he cannot do it. But seeing God hath given him this power doth he not therefore call Counsels to have Laws and orders made, and matters (where need is) to be settled for the good of his Church? Yea, and because this power of supremacy comes to him from above, it cannot be in Man to take it from him. Factibi, et erunt tibi (saith 
* B●●… Andr in his Sermon upon Numb. 〈◊〉 1.2.  one of whom we may learn to speak) was that which God said to Moses; and to him only: There was no Fac tibi said to Aaron. And therefore, the propriety, or right of both Trumpets, commanded to be made for the calling of Assemblies, both in the Church and State, must rest in Moses. From whence it came to pass, that ever after, whosoever was in Moses his place, must have the same right and power that Moses had. Sometimes I confess there was no such magistrate; but no sooner did God send one again, then that this power was put in practice: witness Nehemias after the captivity; 
Neh. 7.64. 1 Mac. 14. 4●.  Simon after the fury of Antiochus: yea, and witness also that famous Constantine, whom God raised up to overthrow the power of the persecuting Dragons, and to reduce things to their former order.  
Yet nevertheless this power of correcting, ordering, calling, and disposing of men in matters of the Church, gives no authority to Kings or chief Magistrates, to make new Articles of faith, to preach the Gospel, administer the Sacraments, denounce excommuication, or exercise the function of the Priests in their Church-service. For in these things Princes must forbear to meddle, and acknowledge Priests to be their pastors, submitting their greatness to be obedient to them in their directions; yea even to the meanest of God's Ministers, sincerely declaring the will of God. For though they may force the Priests (where they find them negligent) to do their duties: yet the duties themselves they cannot do. 
Defence of the Apolog part. 6. cap. 9 Divi●. 1. ●. pa. 558.  Whereto agreeth that of Bishop jewel: Christ (saith he) is evermore mindful of his promise, for when he seethe his Church defaced, and laid waste, he raiseth up faithful Magistrates, and godly Princes, not to do the Priests or Bishop's duties, but to force the priests and Bishops to do their duties. The duties themselves then must not be done, but by the Priests: and doing of them Princes must be obedient to them, not despising (as hath been said) the meanest of God's Ministers, sincerely declaring the will of God For as God's Ambassadors they beseech, exhort, admonish, and reprove even them (if need be) as well as any other of God's heritage. 
Num c. 16, etc. 17.  Who can be ignorant that it was a Corah and his company, which would have all the Congreation alike holy, whereas it was Aaron's rod among all the rods of the Tribes that flourished? 
1 Sam. 13. 2 Chron 26. So●om lib. 7. cap. 4.  Also who hath not heard that it was a Saul who dared to offer sacrifice in the stead of Samuel? and Vzziah that invades the Priest's office? But it was the part of a good Theodosius to 
* So also did K. David to the ●●ssage of the Prophet Nathan 2 Sam 1●. 13. 〈◊〉 in ●●ronol.  submit to the censure of an upright and holy Ambrose: And yet nevertheless the said Father granted, that it was the right and power of Princes to summon Counsels. For, about the year of our Lord 381. there was a Synod at Aquileia, in which Saint Ambrose was precedent: Who (with the rest there assembled) did fully testify, that by the appointment of the Emperor, and power of his authority, they held their Synod: And hereupon it was that they gave notice to him of all their proceed therein. These are the first.   

SECTION. II.  
THE second follow: and they are those whom the 
* So King james calls the Puritans in his Basilicon Doron. lib. 1. pag. 41.  Pests of the Church (but not the scriptures, or primitive times) account abominable: I mean the reverend Hierarchy of renowned Bishops, so much condemned by the fiery Zelots of our peevish Puritans, whom nothing can please but their own fancies. They contend for parity, and would have all be entitle as high as Aaron: They would that all should be Governors, rather than private Ministers, whereupon they urge, that of right there are no Diocesan, but only parochial Bishops; That the authority, and jurisdiction and rights of a Bishop, are no other than what belongeth to all Parsons and Vicars of parish Churches, and consequently, that every such Parson and Vicar is as good a Bishop as the best. Neither do some but think that the Church cannot, or ought not to be governed without a wise worshipful company of Lay Elders, which may annually be removed, and return at the years end to their trades and occupations again,  
But that these, and the like are but idle fancies appeareth both in regard of Christ's own order or institution, when he laid the foundation of his Church; in regard of the Apostles own times; and also in regard of the Primitive times after them.  
As for the first, thus it was: The Apostles did not ordain the difference; They only proceeded as Christ had ordained. For as there were chief and inferior Priests in the times before Christ: in like manner, at the first preaching of the Gospel the foundation of the Church was so laid, that all Priests were not in all things equal, for the twelve Apostles were first called and sent; 
See Mat. 10. and Luk. ch. 2.8. 10. ver. 3.  Then after them the seventy Disciples; Christ likened the first to sheep; the second to lambs: thereby declaring, that there was a greater dignity in the one then in the other: and that the first-sent, had not only the priority of time, but of place and authority. It was Christ's own act: and therefore let no man presume not so much as to think of joining together those whom Christ hath put asunder. And so saith the ordinary gloss; Sicut in Apostolis forma est Episcoporum, sic in septuaginta Discipulis forma est Presbyterorum secundi ordinis, as it is alleged by Stella and Aquinas. It is also so understood by Theophilact, and sundry others upon the tenth of Luke, viz. that the seventy were inferior to the twelve. Some express it thus; that the seventy in stead of Aaron's sons, should be amongst us as inferior Priests, others thus, that the twelve were as the chief Captains and Commanders in the Church. And although in these ordinances, it is as if Christ took pattern from the Law, (wherein all Priests were not equal;) yet is it nothing against the abrogation of the Law. For the Ceremonies both might be and were abolished, although the form of the old government be still retained, seeing that was a thing which pertained not so much to types and figures, as to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or rule of doing things decently and in order, for parity is the next way to bring all things to an Anarchy, and so no order, unless there be an order in confusion. And without doubt, when our Saviour said, Dic Ecclesiae: Tell it to the Church, he had an eye to those whom he had made chief in authority above the rest. And all this whilst Christ lived.  
Next, if we have respect to the times of the Apostles, we shall find that Saint Paul, though last called, 
2 Cor. 11.5.  yet not a whit inferior to the chiefest Aposles, by warrant from the holy Ghost appointed Timothy to be a Bishop over all the Churches of Ephesus, saying; I besought thee to abide still at Ephesus, when I went into Maced●nia, 
1 Tim. 1 3.  to charge some that they teach no other doctrine. At the end therefore of the second Epistle to Timothy it is said, that it was written from Rome to Timotheus, the first elected Bishop of Ephesus. 
Tit. 1.5.  And to Titus he also writeth thus; For this cause I left thee still in Crete, that thou shouldest set in order the things that are wanting, and ordain Elders in every City. The end likewise of that Epistle witnesseth, that it was directed to Titus the first elected Bishop of the Cretians.  
And in the stories of the Church, declaring the Acts and Monuments of ancient times, thus we read Eusebius reporteth in his third book and fourth Chapter of Ecclesiastical history, that Timothy was the first Bishop of the whole precinct of Ephesus, in as ample manner as Titus was chief Bishop of all the Churches of Crete. 
〈◊〉 2. c. 16.  He also writeth that Saint Mark did institute the Churches of Alexandria. 
lib. 2. c. 24.  And in another place, that Anianus did immediately succeed Mark the Apostle, in the said Churches of Alexandria. And again julian the tenth had the Bishopric of the same Churches, 
〈◊〉. 5. c 9  and in his third book, and 20. chapter speaking of Saint john; When he returned (saith he) out of Pathmos to Ephesus, at the request of others, he visited the places bordering thereupon, that he might ordain Bishops, constitute Churches, and elect Clergy men by lots, whom the Holy Ghost had assigned: and coming to a City not fare of, he cast his eyes upon that Bishop which was set over all the rest, and unto him he committed the tuition of a young Gentleman, saying I do earnestly commend this young man unto thee, witness Christ and his Church.  
Nay, before this alleged of these Apostles, we read in scripture of Philip, one of the seven Deacons, who being sent forth an Evangelist, preached and baptised; but neither might, nor did ordain others to do the like: For when the Apostles heard that Samaria had received the word of God, they send thither Peter and john because they had power of imposition of hands which Philip had not as is recorded in the eight chapter of the Acts of the Apostles. 
Act. 8.14.17.  Nor did Saint Paul but set down rules how Bishops should behave themselves, which were in vain if the Church ought of right to be without them.  
But among all passages, this may not slip; namely, that the seven Churches of Asiae, had their Bishops, even at the very time when the Spirit of God endeavoured to lay open the particulars of their faults: And yet amongst all the things worthy of blame wherewith they were charged, there is not a word against them for being governed by Bishops, and surely, that order had not escaped reprehension, if it had not been known to have been of divine Institution.  
And next (the testimonies being thus clear) can any but a madman think, that they are meant only of ordinary Parish Priests, such as are now; as if every such Priest should be a Bishop? Or if of other Bishops, is there any colour for it, that they should be Bishops only in title without jurisdiction, when one (as we see) is plainly said to have the government of many Churches, which by the Apostles were founded, planted, constituted, or appointed? Certainly the word Churches in the plural number, doth not import more Catholic Churches then one for there is but one, and therefore by Churches is meant the several plantation of Churches to be settled and governed by their Bishops: some one having the chief oversight of as many as were within the bounds of one precinct, and some other of as many as were within the bounds and limits of another precinct. For, that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used by Eusebius, is thus to be taken, both the word Churches formerly mentioned, as also the grammatical signification thereof do fully witness. Of which Scapula in his Lexicon writeth after this manner: namely that it signifieth Accolarum conventus, et Accolatus, sacraque vicinia: And therefore may be taken for many Churches within any limited Precinct or jurisdiction: namely, for a Diocese, either large or small; which is but as a great and general Parish: 
Mr. Seld. hist. of Tithes, c. 6 page 80.  the lesser being since called by the same name, because they limit the people unto which particular Church they are to go, and unto which to pay their tithes.  
Thus were the first beginnings: The imitations, continuations and inlargements, were afterwards, and built upon the same grounds, when as the number of believers increased there was a more general division of Congregations into a greater number of particular parishes: Yet so as they were to have their dependence on the mother Churches first erected, and to be governed by every such Bishop as was the Bishop of their bounds and limits: yea, and also, according to the said increase or growth of Churches, and consequently of Dioceses, it was held agreeable to the divine institution of this order, to have not only Archbishops, as well as Bishops, but Patriarches as well as either of both, that thereby all things might be the better ordered in the Church of God. And albeit the Church of Rome, by the subtlety of Satan, turned this honey into poison; yet what is that against the divine right of the Church's Hierarchy? I like not to loathe my meat, because some have surfeited; nor to abhor my drink, because many a disordered person hath been drunken: No more may 
* Or as the Hierarchy by of Angels is not to be rejected because the T●●ll is fallen; no more may the order of Bishops be therefore despised because the Pope is indeed degenerate. Irenaeus lib 3. cap. 3.  Rome's arrogancy cause us to contemn or sight against Christ's ordinance. Christian Emperors, even in general Counsels, have benenursing Fathers to it; and upon all occasions, devoute and pious reverencers of it: The whole strcame of religious and holy fathers had nothing to say against it: For all the Orthodox generally believed, that they even in this followed the divine institution, and Apostolical practice of what Christ had first founded. Irenaeus saith in his third book, and 3. chapter against heresies, Traditionem Apostolorum in toto mundo manifestam, in Ecclesia adest perspicere omnibus qui vera velint audire, et habemus annumerare eos qui ab Apostolis instituti sunt Episcopi in Ecclesi●s, et successores corum usque ad nes. 
Capr. lib. 4. epist. 9 seu edit recent. epist. 69.  And in Saint Cyprian, Vnde schismata et haereses obortae sunt et oriuntur, nisi dum Episcopus qui unus est, et Ecclesiae praeest, superba quorundam praesumptione contemnitur; Et home dignatione Dei honoratus, ab indignis hominibus judicatur? That is, whereof do Schisms and heresies spring but of this, that the Bishop who is 
* Which he meaneth of but one Bishop in a Diocese.  one, and governeth the Church, is through the proud and arrogant presumption of some, contemned and set at nought; and being a man honoured by the appointment of God, is judged of unworthy men? And in Saint Austin thus; Nemo ignorat (saith he) Episcopos salvatorem Ecclesiis instituisse. 
Aug. quaest. ex Novo Pest. Tom. a quell. 97 sub sinem.  Ipse enim prius quam in coelos ascenderet imponens manum Apostolis, ordinavit eos Episcopos. Meaning, that although Christ had formerly put a difference between one Minister and another; yet that there might be a more full instalment of the Apostles into their office of Episcopal authority, he laid his hands upon them before he would ascend away from them; as is expressed in Luke 24.50.51. From whence they were only to expect till the day of Pentecost: and* than they were completely authorized, 
See Act 1.8.  had power sufficient, and might put it in practice, even to the ordaining of Elders and Bishops, as occasion required: The laying on of hands appertained then to them, Acts 8.14.17. and not to them only but to whomsoever else, by virtue of their power, the office of a Bishop was conveyed; according to that of Saint Paul to Timothy, Lay hands upon no man suddenly neither be partaker of other men's sins, 1 Tim. 5.22.  
The opinion therefore of Aerius was reckoned for an heresy, because he put no difference between the Bishops and other Presbyters. For although every Bishop be a Presbyter or Priest, yet every Priest is not a Bishop; Bishops may create Priests, and make them spiritual Fathers to beget children unto Christ; but Priests cannot make Fathers or create Bishops: For how can it be (saith 
* Alleged by Saravia de divers. Minist. grid. c. 22. vide etiam A. quin. sum. 2.2. q. 184 Art. 6.  Epiphanius) that a Priest should create, qui potestatatem imponendi manus non habet, who hath no power of imposition of hands, Thus Epiphanius: And so also Austin, before whom by many years, was Ignatius that holy Martyr of Christ who, writing to those of Smyrna, hath these words 
* Laici subjecti sunto Diacoms, Diaconi Presbyteris, Presbytert Episcopo, Episcopus Christo ut Chrislus Patri. Ignat. Epist. ad Smyrn.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That is, let lay-men be subject to the Deacons, the Deacons to the Priests; the Priests to a Bishop, and a Bishop to Christ, as Christ to his Father. Tertullian also (as Ireneus formerly mentioned) accounts them for heretics who could not show when their Church began or declare how it was founded by some among the Apostles: which he knew they could not, for sine Matre, 
Tertul. de prescript. cap. 32. & cap. 42.  sine sede extorres vagantur, et Ecclesias non habent. And Ambrose, explaining that place in the fourth Chapter to the Ephesians, ver. 11. saith: In Episcopo omnes ordines sunt quia primus sacerdos est.  
Saint Hierome I think of all the Fathers speaks the most sparingly of these things; 
Hier. in Titum cap. 1.  in some place seeming to affirm that it was an humane invention to put a difference in authority between the Bishops and other Priests or Elders. But I wonder much at him, that he should tread so near upon the heels of Aerius, especially, seeing he elsewhere confesseth, 
contra Lucife●●…nos.  that the Church consists of many degrees, the highest whereof he endeth in the Bishops. And in another place, where he expoundeth those words in the 44. Psalm, namely, that in the stead of Fathers thou shalt have children; thus he speaketh: Fuerint (O Ecclesia) Apostoli Patres tui, quia ipsi te genuerunt; Nunc autem, quia illi recesserunt a mundo, habes pro his Episcopos filios. See also his second book against jovin an. To which let me add that of Saint Bernard; Vae tibi si praees, et non prodes: sed vae gravius, si quia praeesse metuis, prodesse refugis.  
I shall need to say no more: for if this order had been against God's ordinance, neither would the Apostles allowed it, nor the seven Churches of Asia escaped the rebukes of the holy Ghost for using it, nor yet the godly fathers at all embraced it.  
Let none therefore deceive themselves, for it is more than manifest, that there ever was a difference. An inequality was laid, even in the first foundation of the Church. All Priests have idem Ministerium, sed diversam potestatem. For although it be, that as all are bound to feed the flock of Christ, there is no difference otherwise than it pleaseth God to give diversity of gifts: Or although the Ministerial offices of one are as truly ministerial as if they were done by another, because both have an equality of Priesthood; Or although in respect of the general service of Christ (as in the dispensation of his word and mysteries) Bishops and inferior Priests, whether they be Doctors, or others, are all Brethren and fellow Presbyters; yet, in the power of government, equal authority belongs not to them, nor ever did since first the Churches of Christ began to be planted. One in a certain Sermon of his, upon Acts the 15.36. doth thus declare it; namely, that although a Bishop doth not differ from an ordinary Pastor Quoad virtutem Sacerdotij: yet there is and must be a difference Quoad potentiam jurisdictionis. And again, although a Bishop and an Archbishop differ not in potestate ordinis; yet there is a difference in potestate regiminis.   

SECTION III.  
WHat then shall become of those annual offices of Lay-Elders, which the Genevian Factours would put upon us? I find no such thing in Scripture, as these men dream of. All the Elders there mentioned which have any thing to do in the Church, and appertain to the government thereof, are no silent or unpreaching Governors. In God's book we have neither example for instance that ever there was, nor precept for direction that ever there may be any such Lay-Eldership. And although they allege that saying of Saint Paul to Timothy [The Elders that rule well are worthy of double honour; 
1 Tim. 5.17.  especially they that labour in the word and doctrine] yet can it be no good consequence to argue from thence; that there were some Elders in the Church which taught nothing: For do we not all know, that it is one thing to teach another to labour or be painful in teaching? It may be granted, that although all be in some measure painful, yet some again have been more painful than others. If either their constitution of body, years, gifts, or careful using of them were such that they could both rule well, and be painful also in teaching, they are worthy not only of honour, but of double honour. So that out of these words can be collected no such distinction as they do imagine, of preaching Elders, and governing Elders, which are no Preachers.  
The office then of Eldership which the scripture mentions, must be in a lawful Minister, and not in a Layman out of orders. 
1 Pet. 5.1.2.  Saint Peter was a Preacher; yea, and a chief Elder: He chargeth therefore other Elders to feed their flocks. The word which the Scripture useth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an appellation pertinent to all Priests, as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fellow Presbyters, although not of equal power, as hath been showed. 
Act. 20.17.28.  Saint Paul also chargeth the Elders of Ephesus to feed the Church of Christ, which he hath purchased with his own blood. And to Titus he giveth charge, 
'tis 1.59.  that he appoint Elders in every city: showing, that by these he meaneth such as must be able to exhort with wholesome doctrine, and to convince them which say against it: not one word being mentioned of Elders out of orders to be in the stead of Bishops, & to take upon them the governing of the Church. Which last testimony puts into my mind that speech of the thrice famous man Erasmus, 
E●asmus in an Epistle to john Alasco prefixed to the works of Ambrose.  viz. That if we had more Bishops like unto Ambrose, we should have more Emperors like unto Theodosius And 'tis as true likewise of inferior Priests; The sitter for their office the better for the people. For what is there, which brings more harm than either ignorance, or want of courage. They who be tainted with either of these are. rather led by the people, than the people by them: For either they cannot or they dare not be what they ought in their holy functions.   

SECTION FOUR  
BUt now I mention that holy Father Ambrose, Quest. some perhaps may propound it as a question; whether the said father doth not, in a certain place of his writings (viz. where he expounds that of Saint Paul to Timothy, Rebuke not an Elder etc.) give some allowance to this office of Lay-elderships.  
Nothing at all. He giveth I confess, Answ. some light concerning those officers belonging to the Church of England, which we call by the name of Sworne-men, Guardians, or wardens of the Church, into whose hands the care of Church provisions is committed, both in the providing of things wanting, in repairing of things decayed, and in the trusty keeping of things had. These are those men who present to the Archbishop, Bishop, , or their Chancellors, the faults and disorders done in their parish against those Articles to which they are sworn, against the Canons, and against his Majesty's Laws Ecclesiastical. and so the Archbishop, Bishop, , or their officers, proceed according to the information of the said Wardens of every such Parish. For albeit the love of money, rather than of virtue and reformation, be ready (among some under-officers) to send out the Apparatour as a close spy, into the Country; yet we know that the Canons of our Church do in no wise tolerate such indirect courses. Whereupon, in the 138. Canon, thus we read; that They (meaning Aparatours) shall not take upon them the office of Promoters or informers for the Court. Which in some sort agreeth also to that of Saint Ambrose saying; that there is nothing done in the Church without those Elders of which he speaketh: because such disorders as are proceeded against, according to the tenor of their informations, are legally proceeded against, and justly punished; there being an oath taken for the discharge of this office in a pious and conscionable way.  
Thus it is with us; And thus also (or not far otherwise) it was in the days of old; St. Ambrose complained of the want of it, and we do well to retain still these useful footings appertaining to it.  
Only sometimes we have a double fault committed: The one in the choice of those annual officers; The other in that too high prerogative which some men give them above their Minister.  
First of all, in many country parishes, the lowest & meanest of the people are chosen although they be but young and ignorant boys in comparison of others: whereas they ought of right to be grave, sober, and able Seniors (if not for years yet for parts) who both know their office, and are not afraid to do it. And yet be they whom they will, either in this office for the Church, or in that of Constable for the commonweal, if they would or could but tell how to make conscience of an oath, there would not come in so many omnia bene's, when there be Multa passim mala. Howbeit I do not mention this to encourage the envious busy practices of some ill disposed officers, but only to stir up the negligent to a more careful consideration of the wrong done to themselves, through their slight regarding of known evils.  
And next as for that exaltation which some men give them, 'tis fit they have all that of right belongeth to them: but to be exalted above their Minister, is more than can, may, or aught to be granted. The subordination rests in them, and not in him; at whose hand I dare say they ought to be always ready to do, and to take advice as occasion shall require. For although no private Pastor be a Prelate, yet I take it to be without doubt, that he is a kind of rector in his own Parish by way of reference to the higher powers; and not to be a mere cipher among his people. Ignatius I suppose knew it well enough, in the subordination before mentioned. And yet, now adays, there is a generation to be found, who would be very glad (for the disrespect they bear to the Clergy) to see the Churchwardens made superior to their Priest, and he to be but a dull spectator in all matter of business, to stand with his finger in his mouth, and not dare to meddle with any thing, but be gainsayed, overtopped, and not suffered to bear any sway at all; whilst they go on as they list, and rule all the roast, as the common proverb speaketh. 'Tis sure that such a generation there is: But I dare not be he that should maintain such doctrine for good divinity: for if it be not (in them that do) a trick to please the people, or a sowing of pillows under their Elbows, I am certainly much deceived. But let them tell me if they can (for I would be glad to know it) what Canon in our Church, or Rubric in our Liturgy, will serve any whit to countenance such a proud and ambitious faction. The 113. canon giveth Minister's power to present, for fear if all should be left to the Churchwardens there would be nothing done to rectify things amiss. The 89. canon makes it lawful for the Minister to choose one of the Churchwardens and sidemen, and to take notice of their accounts. The 91. cannon allows him (and not the Churchwardens) to niake choice of the Parish clerk. Also he (& not the Churchwardens) is 
a Can. 26. & Rubr. before Communion  allowed to be a judge between two offenders, and whom he finds to be obstinare in malice, not to admit him (but the other) to the holy Communion. It is also left to his 
b Rubr. after the Commu.  discretion to judge whether the number be sufficient to be administered unto. Also the Churchwardens 
c Can. 20 and Rubric after the Commu.  are to take advice from him (and not he from them) receiving his direction for the providing of Bread and Wine for Communions.  
Also the time for baptising of children (whether in the Morning, or in the Afternoon) is 
d Rubr. before public Bapt.  left to his discretion. It is likewise left to his discretion to determine whether the 
e Rubr. before private Bapt.  excuses alleged by Parents for not bringing their children to holy Baptism, on the next Sunday or Holiday after they be borne, be just and reasonable. Also if he shall perceive any to come to the Font (who never received the Communion) to answer for a child, he shall not 
f Can. 2●.  suffer the said party to be an undertaker. He shall also 
g Can. 28.  put bacl strangers from the Communion, and hath 
h Rubr. after Confirmati●….  it also in his power to order such as shall be catechised, according to his discretion. He is also to have a key of the almes-box and other chest: and to be employed in taking a Terrier of Glebe lands, and other possessions belonging to the Church: For which see canon 84 70. and 87. And again by virtue of the 88 cannon he may either forbid the ringing of Bells, or give leave to have them rung, as he thinketh fitting, where though the Church wardens (as in some other things be also mentioned; yet sure we find it not, The Churchwardens and the Minister, but the Minister and the Churchwardens; He in the first place, they in the next. So that now it well appeareth, that every Minister is more than a dull spectator in his parish for the ordering and disposing of things there, and that the Churchwardens are so fare from being superior to their Minister, as that they be his servants rather, and at his command in the absence of the ordinary, to whom they are bound to present that which cannot be amended or ordered otherwise: for there be indeed those courts to which offenders must be cited, and from whence the censure for their faults must be received.  
But I hasten: for all hitherto is plain enough especially against those who would have the Church government committed to the Laity; or if to the Priests, in a confused parity.  
Neither (last of all) shall I need to speak much of some others, who whilst they decline the name of Bishop, retain the office under other names: which they do (I dare say) in hatred of tyrannical proud papal Bishops: For what other colour can they have? But (alas) what harm is there in the name, seeing the Tyranny resteth not in the name, but in the person; otherwise every King should be no better than a Tyrant, because Tarquin, and many other Kings have used Tyranny. The Hierarchy of Bishops is as ancient (you see) as Christ and his Apostles; The institution was not Apostolical, but divine in a more high alloy: Christ first founded it, and the Apostles took it up from him, in their administration of the public government; and so it descended to the succeeding times of all ages, as formerly hath been showed. And therefore to be stubborn, disobedient, rebellious, or dis-respective towards it, is to fight against God's ordinance, to trouble the peace of the Church with fond fiery factions, and to join with that generation, who curse their Father, and do not bless their Mother.    

CHAP. III.  
THE next thing considerable, is the Reverence, Obedience, and Honour which the people own to their spiritual Fathers; not to some, but to all in every order, rank, or degree amongst them.  
And herein five things are considerable. First that the people have a reverend respect toward the persons of such as are Ministers. Secondly, that they disdain not to hear their Preach, Rebukes, and Exhortations. Thirdly, that they obey both Doctrine, and Discipline, conforming themselves to the orders, rites, or ceremonies of the Church under which they live. Fourthly, that they be peaceable towards them. Fiftly, that they rob them not, but render to them their true and just deuce out of all their goods.  

SECT. I.  
AND why I begin first with this, viz. that the people are bound to show a reverend respect toward the very person of a Minister; is not because their persons are more honourable than their doctrine; but because their doctrine cannot profit, where their persons are despised. Cujus persona despicitur, ejus doctrina contemnitur, saith Saint Bernard. 
Bern. Serm. 2. deresur. Demini.  And the reason is plain; for whilst men are so wicked as to slight, mock, contemn, and despise our persons, they forget that we are the Ambassadors of Christ; and forgetting this, the message likewise will be thought our own, and none of Gods. Men will forget that God's authority shineth in us; and so the message be set at nought, as well as he that brings it. Which whilst the Devil perceiveth, he helpeth the world forward what he can, in this desperate mischief; casting a black thick foggy cloud, before the bright beauty of their glittering feet, who are sent to bring the glad tidings of good things, to a wicked and ill-deserving people. Wherefore in the second Council of Matiscon (Canon 15.) it was strictly ordained, that all secular men should do reverence to the Clergy, even to the lowest degree of them. whersoever they met them. Neither is it but just with God, that their profit should little be in the graces of the Spirit, who kick at those by whom his Spirit 
(*) See the right meaning of this afterwards, in Chapter 3. Sect. 2.  speaketh. Were it so, that the hurt went no further than ourselves, we should make the less account of it: But seeing by our reproach and infamy, the Doctrine which we teach is greatly hindered, and God dishonoured; it is our duties to let you see and know the danger of our disgraces. This is the cause of all evil (saith Saint Chrysostome) that the authority of spiritual governor's is decayed; no reverence, 
Chrysost. in 〈◊〉. Epist. ad Ti. moth. c. 〈◊〉 verse 〈◊〉.  no honour, no fear is showed towards them, etc. which I do not speak (saith he) for their sakes, but for your own. And a little after, He that honoureth the Priest, honoureth God; and he that despiseth the Priest, by little and little falleth to this also, that he will use reproach against God himself.  
But am I not loath to mention what the Heathens have done in this, even to the very dispraise of Christians? and yet they were led thereunto by nothing more, then by the light of nature left still in the soul of man. Loth (I say) to mention their actions, lest the Christians blush at their own pride, which steals away so greedily the honour of their Priests; thinking all too little which is given to themselves, all too much which is given to them. But if they blush, it is a sign of Grace (I hope) as well as guiltiness. And therefore whilst the knowledge may be profitable; let them all know, that by that light of nature which is left still in the souls of men, and by which the very Heathens have judged, that either a God, or gods ought to be worshipped; they have esteemed their Priests worthy of no mean honour, reverence, and observation: And better is it to learn from these men now, then that hereafter they rise up in judgement against you. Wherefore let me mention what is written of the Medes, and Persians, that they reckoned none fit to wear a Crown, sway the Sceptre, or be a King, who had not first been taught the learning of their Magi. Virgil speaks of Anius, 
Aeneid. lib. 3. vers. 80.  that he was both a King, and a Priest. Rex Anius, Rex idem hominum Phoebique Sacerdos. In Aegpt (saith Plato, alleged by Saravia) it was not lawful for a King to command, without the Priesthood. Strabo in one place saith, 
Strab. lib. 12. & Alexand ab Alexandro, lib. 2. c. 8. Strab. lib. 17.  that the chief Priests of Bellona's Temple (though subject to their King,) were twice in a year to be are the Diadem. And in another place, that the Priests were conversant, and of council with the Kings. 
Nerodot. in ●●terp.  Herodotus, and Diodorus testify, that they had their Ordinary from the King; which agreeth to that of Moses, in Gen. 47.22. witnessing that the King of Egypt provided for the Priests, and would not that joseph should meddle with their lands. Which cannot but be a condemnation to all them, who neglect the true Ministers of God's word, as some have noted upon that Text. In a word, 
Alexand. ab Alexandro, lib. 2. c. 8.  such was their honour, that as from the Philosophers they chose their Priests; so out of their Priests, they chose or made their Kings. And again, to look among other Nations, the first Kings of the Romans were Priests: The Emperors afterwards would be Pontifices Maximi. 
Tull. lib. 2. De legih.  And the Augurs (saith Tully) were chief in the Common-werle. The Flamines, and other Priests were of no mean account. 
Caes. come. lib. 6.  Here also with Us, and in France, the Druids were of great esteem among the chief ranks of honour: To which also add, that our Ancestors of latter times, accounted none to be Milites legitimi; who had not first offered their swords upon the Altar, and received their consecration to the trade of war, from the Bishop or Priest of their place; 
B. Hall.  which is also a cause why it still is, that some orders of Knighthood (saith one) are held religious. And indeed, seeing all Nobility came at the first from the Pen, or the Pike; 
Dr. Boyse.  that is from Learning, or Chivalry, as another speaketh; there is a plea for the Scholar, as well as the Soldier, and consequently for the Divine; and for him chiefly in his profession above the rest, because Divinity is the most excellent, no other study or profession being fit to be compared with it.  
But if all this be able to move you nothing, cast (I beseech you) your eyes from hence to a better light, to the sacred sheets of holy Scripture, and there observe what Gods Spirit hath recorded. And first I shall show you, that the jews were esteemed to mur●●urre against the Lord, yea, and to despise the Lord; when they murmured against Moses, and Aaron, and made but a small account of those his servants: For so you may read in Exod. 16.7. Numb. 16.11. 
1 Sam. 8.8.  and chap. 26.9. And to Samuel (saith God) They have not despised thee, but me: 
Esay 57 & Ezek. 3.7. Luke 10.16.  And in the Prophecies of Esay, and Ezekiel 'tis recorded; that whilst the people jeered at the Prophets, they reproached God. Christ also taketh the wrong done to his Messengers, as done to himself. For who hath not heard it, that who so despiseth us that be sent, despiseth Christ? and if Christ be despised, then also God. For he that despiseth you (saith our Saviour) despiseth me; and he that despiseth me, despiseth him that sent me. As on the contrary, he that receiveth you, receiveth me; and he that receiveth me, receiveth him that sent me, as it is in Luke 10.16, and in Math. 9.41. He that receiveth a Prophet in the name of a Prophet, shall have a Prophet's reward: And in the 1. Cor. 14.1. it is the Doctrine of Saint Paul, that men esteem of their Ministers, as of the Ambassadors of Christ: And in another place, 
1 Thes. 5.12.  Know them (saith he) which labour among you, and are over you in the Lord. Which knowledge he also explaineth, and 
* Verse 13.  showeth, it not to be a scornful kind of knowledge, such as is in many; who in contempt and derision can say, Lo, yonder goes a Priest, that man's a Divine, etc. But such a knowledge [read the place] as carries with it a reverend esteem and regard: and this not after a mean manner neither, but after an eminent or high manner; yea, saith he, let it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; that is, super exabundanti; or in English very highly; nor this out of constraint, or through fear, but out of love. All which he further showeth, must be, if for no other cause, yet for this; namely, for their works sake: that is, vel co nomine, even in regard of their holy function, wherein they are set apart to be the men of God, 
2 Cor. 6.1.  Christ's Ambassadors, and such labourours as labour among you for your edification, 
Ephes. 5.30.  into that mystical body of Christ jesus.  
Out of which Scripture (seeing the Apostle speaks so generally) 'tis easy to learn, that in case the Herald's book (as some have scornfully objected) should either deny, or be sparing of civil honour, to those of our Tribe, who are not able to derive their pedigree from renowned Ancestors. God's book is of use to supply even that defect; for we see that the book of God neither denieth, nor is sparing of any such thing to us; but would have us known with respect, and not meanly esteemed, but be of high account in regard of that office whereunto we are called. And whereas again these pratlers speak of spiritual honour, which they say they are willing to bestow upon us; I wonder what's their meaning! I am sure they will not worship us, nor is there cause why we should desire it. But be their meaning what it will, that which they grant us must appear, or else in conclusion they grant us nothing. And indeed, that I may not flatter them, they stand so much upon spirit, in the respects which they own to God, and his Ministers; that it may well be feared they decline from truth in either of both, let them prate, or prattle to the contrary what they please.  
And from whence comes all this? doth it not proceed from the ambitious hearts, and swelling minds of the proud emulatours, ignorant, rude contemners, and irreligious despisers among the Laity? I believe it doth; for these things chiefly are the prime roots, or causes, why Corah, and his company live still among us; and why the spirit of those dead Children (taught by their worse Fathers) who mocked the Prophet, breathes still in the breasts of our opposers. But why may not two She-Beares, 
2 King. 2.24.  or some worse punishment light upon them? Shall a judgement seize upon some, and will not others be warned? Saint Austin saith, The Children were strucken, that their elders might be taught. For when the pride of the jews was grown extravagant, and that the very Children could scoff at the Prophets; the holy Spirit was grieved, and the Children torn in pieces.  percussis parvulis, majores reciperent disciplinam; 
St. August. de Temp. Se●●…. 204.  & mors filiorum, fieret disciplina Parentum, & Prophetam, quem mirabilia facientem nolebant amare, discerent vel timere. And if so, then why do these mad people strive to let the world be witness, that they care not for the Scriptures, although they speak both by precepts, and examples? Certes if they had any true regard to what is written in them; they would surcease at the last to disrespect us, and not labour still to have our heads tied under their girdles. Be not deceived, God is not mocked. It were a wrong to our callings (and so to that sacred Majesty from whom we are sent) to dance attendance on proud contemner, or to yield with willingness to such servility. Heretofore the 
* Hier. tradi●. in Genes.  first borne had the right of Priesthood; but now the world strives to make Priests of younger brothers, and younger brothers of the Priests. Repentance may come when it is too late, and therefore learn betimes to know God's Ministers.  
I go not about to find fault with all, we have no such ill measure (God be thanked) at every one's hands. Howbeit, this is a theme which I might extend to that which many (and they perhaps such as are usually accounted the best in a Parish) would be loath to hear it. But I forbear them all, and shall rather make my enlargement, by setting down the pious patterns of holy Christians; who like the true servants of God, have honoured his Messengers.  
And first I will begin with the Galatians, 
Gala. 4.14.15.  of whom it is written, that they received Saint Paul as an Angel of God; yea, even as Christ jesus: and would if it had been possible, have pulled out their own eyes, 
Aug. homil. de Pasloribus, inter opera Hierom.  to have done him good. And yet (as one speaketh) accedit ad ovem languidam, adovem putridam, secare vul●us, non parcere putredini: that is, He came to a sick and an infected sheep; to lance the wound, not to spare the rottenness.  
Thus also did the Carthaginians, 
Dieteri●. ex Vict. de Persecut. vandalic. lib. 2.  who (as Victor relateth) were so well affected toward Eugenius their Bishop, that (if it might have been) every each one of them would have laid down their lives to have redeemed his.  
And as for the noble Matrons of Rome, 'tis thus recorded: That when their Bishop Liberius was banished, because he would not condemn that holy man Athanasius; 
Theod. lib. 2. cap. 17.  being ruled by the advice of their husbands, they came to the Emperor Constantius, being clothed with their most precious ornaments; and desired that he would restore again their Bishop, and take pity of so great a City, which (being deprived of her Pastor) was exposed to the treacheries of devouring wolves.  
Nay more, for even that famous Constantine; under whom the Church began to flourish, used the Clergy with no mean respect. Neither did the pious Princes after him but remember it.  
Yea, and thus also did the godly Kings and Princes before Christ. They honoured the Prophets, Priests, and Levites with an high regard, had them in great price; and (which in these days is most envied) chose from among them such as should be employed in matters of State, be judges, and justices in Courts of civil affairs; the Highpriest being always the second man in their Kingdom.  
And that these were best able in matters of greatest difficulty to be thus employed, read God's own Sanction in Deut. 17.18. 
(*) See also what God had appointed concerning this, in Deut. 21.5.  If there arise a matter too hard for thee in judgement, etc. then shalt thou arise and go unto the place which the Lord thy God shall choose; and thou shalt come to the Priests of the Levites, and to the judge that shall he in those days, and ask; and they shall show thee the sentence of judgement. Upon which ground, David setting the Kingdom in better order than in process of time it was grown into, 
1 Chro. 23.4.  appointed six thousand Levites to be Judges, and Magistrates over the people: and beyond jordan towards the West, 
1 Chron. 26.30.  a thousand and seven hundred, both to serve God in the place of Levites, and also to serve the King in offices of State. 
ibid. verse 32.  He also set two thousand and seven hundred to be over the Tribes of Reuben, Gad, and Manasseth, to hear and determine in causes, both Ecclesiastical, and Civil.  
The like also did jehosophat in his reformation of the Church and Commonweal. 
2 Chron. 19.5.8.11.   
Ezra was a Priest, 
Ezr. c. 7. & 8.  yet who but he that first of all after the Captivity, ordered all matters both for the Church, 
Nehe. c. 1.  and State. Nehemiah came not up until 13. years after; for Nehemiah was in the twentieth, and Ezra in the 7. year of Artaxerxes. Zorobabel I grant was long before; but he did little or nothing for the reducing of things into a form of government; or suppose he did, Ezra we are sure did a great deal more.  
Neither was it, 
1 Sam. c. 2.18 etc. 7.15.16.  but that (even before all these) Samuel as a Priest ministered before the Lord in a linen Ephod, and as a judge did ride his circuit every year, over all the land: yea, and in the days of Saul, although he was the anointed King; yet Samuel ruled jointly with him so long as they lived each with other: or at the least was such a Counsellor to him, as that after he was dead and buried, he seeks to hear what he would advise, or answer, standing then destitute of such direction as he had usually received from him.  
Nay sooner yet, for Phineas was sent Ambassador to proclaim war against the Rubenites, & the Gadites, & the half tribe of Manasses. josh. 22.12.3.  
The Priests overthrew the City jericho, josh. 6. Nor did they afterwards but sound their Trumpets, and bid the battle in the war of Ahiiah against jeroboam. 2 Chron. 13.12.14.  
The land also is divided among the Tribes, by Eleazar, and joshua. Numb. 34.17.  
A thousand likewise of every Tribe is sent out to war against the Midianites, under the conduct of Phineas, Numb. 31.6. And in the same war, the spoils were divided among the Soldiers, by Moses, and Eleazar the Priest, and the chief Fathers of the Congregation. verse 26.  
The people also were numbered by Moses, and Eleazar in the plain of Moab; as they had been numbered formerly by Moses, and Aaron in the wilderness of Sinai, Numb. 26.63.64.  
From which testimonies it is plain and manifest, that some such Priests as the King thinks fit, may (when he pleaseth) be lawfully employed in civil affairs or offices; and may even thus be honoured, as were those Priests of old.  
And whereas some object, that arguments drawn from the old. Testament, 
An objection answered.  prove nothing now under the New: it is answered. First, that they may as well deny the arguments taken from thence against the Pope's authority, and domineering power over Christian Kings, and Princes, as deny these arguments, for proof of that civil honour which is thus given to the Ministers of the Gospel. And therefore it is not love, but envy, which would seem to bolster out things with such new Divinity.  
Secondly, the Ministers of the Gospel (as one hath well observed) may with more convenience be employed in civil offices, than those Priests under the Law; whose time is not now taken up (as then it was) with attendance on the daily sacrifices; great number of feasts, solemnities, and such like occasions, by which their leisure was less to hear civil matters, than now to the Minister under the Gospel.  
Thirdly, the Ministers of the Gospel have succeeded in a place of the Levites, and look what in that kind was lawful for them to do, is not unlawful now, especially seeing these employments pertained not to things typical, figurative, or ceremonial. And fourthly, although Christ and his Apostles were never thus employed, yet is that nothing against our tenet: For who made me a judge over you, saith Christ? Intimating, 
Luke 12.14.  that unless the supreme Magistrate shall assign Clergymen to such offices, they may not meddle with them. But had the Church and Commonwealth been both one, than it had been as lawful as in the days of old; which appointment or assignation was never like to be, so long as the Church was in the Kingdom of heathen tyrants.  
Certain it is, that when the Emperors became Christians, some men of the Church were thus employed. And although the condition of the Ministers of Christ, differed not in this from that of the Levites, yet it could not show itself till then. Examples are not wanting. 
Theod. lib. 2. c. 30.  Theodorit. makes mention of one james Bishop of 
* Called also Nysibit.  Antioch in Mygdonia, who shined with Apostolical grace; and yet was both Bishop, and governor of the aforesaid City.  
Or if this testimony be obscure, see another; Saint Ambrose was twice employed in the office of an Ambassador, by the Emperor Valentinian, and not without good success.  
Socrates also makes mention of one Marutha, 
Socrat. lib. 7. c. ●.  Bishop of Mesopotamia, whom the Emperor of Rome sent in an Ambassage to the King of Persia; which employment likewise proved good, both to the Church, and Commonweal.  
Neither can this be called an invasion of the offices of the civil Magistrate, or be contrary to the rule of any ancient Canon, when it is done by the consent and appointment of the chief Magistrate; as in the laws of justinian (alleged by Saravia) is apparent. 
Lib. de honore Prasulibus et Presbyt. debito. cap. 20.  And although the the Pope's laws have decreed the contrary; yet it is not fit (saith one) that we which are a reformed Church, and have long since abandoned the Pope's authority, 
Dr Dove of Church govern. pag. 40.  should now forsake God and the examples of the holy Bible, to follow the Pope, and his Canons.  
Fiftly, and lastly, Saint Paul thought it lawful to spend his spare time in the work of his hands: But if the necessity of Domestic affairs may excuse a Pastor of the Church for so doing; then much more may they be excused for doing such offices (when the King thinks it fit that they be called thereunto) as shall benefit the common wealth wherein they live.  
Neither doth this appertain to the entangling of ourselves with the things of this World. For that text where this is mentioned; striketh at those whose covetous hands and greedy hearts are so glued to the earth, for the gathering to themselves a private estate, that they forget every such thing as may tend to the good, either of the Church, or State wherein they live; which every good Christian, and therefore every upright man of God will be careful to avoid.  
Nor again, doth that of our Saviour [in Luke 22.25.] deny the titles of civil honours to men of the Church. Titles of civil honour are not their denied; for it doth not (as shall appear) forbidden honour and authority, or the titles thereunto belonging: but ambitious seeking of it, or them; together with that tyrannical using of it, which the wicked kings of the Nations, through the conceit of their own greatness, and soothe of their flatterers proudly take upon them.  
And that this is the meaning of that Text, appeareth by these reasons.  
First, because Christ acknowledged that the title Rabbi (which signifieth a Master, an honourable person, or a man that is eminent by reason of his many dignities and places of honour that he holdeth) was a title of right belonging to him: He disclaimed it not, but embraced it. Ye call me Master, and Lord, and ye say well, for so I am. john 13.13.  
Secondly, john Baptist was called Master, and not refused it. Luke 3.12.  
Thirdly, although Saint Paul, and Barnabas 
(*) Act. 14.15.  denied to be worshipped with Divine honour; yet when Paul, and Silas were reverenced with civil honour, and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [Lords] by the Master of the Prison, they made no scruple of it, but only said; Believe in the Lord jesus, and thou shalt be saved. Acts 16.30.  
Fourthly, the change of Abram, to Abraham; and of Sarai, to Sarah witness no less: for their names being thus changed, were not only a token of confirming the promise; but also an honourable favour which God himself vouchsafed to them, 
Dr. Willet ex Mercer. in Gen.  for their greater grace and respect among those with whom they lived; as was seen when Abraham communed with the Children of Heth; who answering, said unto him: Hear us my Lord, thou art a mighty Prince among us. Gen. 23.6. And God also told Abimilech, that he was a Prophet. Gen. 20.7.  
Fiftly, because when Obadiah met Elias, he fell on his face, and said; Art thou my Lord Elias? He answered, yea; Go and tell thy Lord, behold, Elias is here. 1 Kings 18.7.8.  
Sixtly, because Elisha accepted of the like title, as it is in the 2 Kings 4.16.  
In which regard Beza noted not amiss upon these words [in Mat. 23.8.] Be not ye called Rabbi, etc. Ne vocemini, id est, Ne ambiatis. Be not ye called; that is, do not ambitiously seek after that title, or pride yourselves in it: for otherwise our Saviour doth not accept against any, either for not denying the titles of their office, or for not refusing the honour due unto them. And here an end of this Section.   

SECT. II.  
THE next thing that followeth, is, That the people give ear, and come where they may hear the Doctrines, rebukes, and exhortations of their ghostly Fathers. For though they be men whom the Lord hath assigned to this holy office: yet men, to whom he hath conveyed a peculiar grace, 
2 Tim. 1.6. ibid.  which the Orthodox and right do so stir up, that when they preach, they preach not themselves, but jesus Christ. 
2 Cor. 4.5. Heb. 5.4.  They have power to officiate, but they take it not; it is given them before they have it. It came to those of Christ's school, from Christ himself; but was not to end with them, for there is a * building which cannot be perfected without it: And being therefore appointed for it, 
Ephes 4.12. Mat. 28. ult.  it hath been conveyed ever since by the imposition of hands, to such as are not otherwise any lawful Priests of God. And finally, that care may be had in the conveyance hereof; It is the counsel of Saint Paul to Timothy, 
1 Tim. 5.22.  That he lay hands upon no man suddenly.  
Thus than we have it, and are by this means become persons sacred, and have authority to deal in holy things. We bless in the name of him that blesseth: The dispensation of the Word and Sacraments is committed to us; We have power to bind, 
Mat. 18.18. 2 Cor. 5.20.  we have power to lose, we are Ambassadors for Christ, as though God did beseech you by us.  
The message is from Heaven, as delivering to you God's blessed will, out of his holy Word: And therefore to be received, 
1 Thess. 2.13  not as the word of men, but as the Word of God. So that as we, if we love the Lord, 
joh. 21.15.16  will feed his Lambs, and Sheep: In like manner ye, if ye despise not Christ, 
Luke 21.16. Acts 7.51.  nor resist the holy Ghost; will be content to hearken to the words of those by whom he speaketh.  
For this he doth, he speaketh by us, though not by immediate inspiration (as some phantastickes fond dream;) yet by our rightly dividing that Word of truth, which is properly and indeed the Word of God: 
Aug. count. Epist. Parmenioni l. 2. c. 11.  In cujus praedicatione spiritus Sanctus operatur, as Saint Austin speaketh. So that though our Sermons ought to have no greater credit, than they can gain unto themselves by their agreement with the Scriptures, yet not dissenting from them, they are truly and indeed the Truth and Doctrine of God, and though not his Word by immediate inspiration; yet the Word of God, in a secundary sense; as being the sober explication, and application of some such part or portion of the Word as we then pitch upon. In which regard, the Preachers of it are Co-workers, or jont-labourers with God, as even the Apostles were: For though we cannot be compared with them in worthiness of grace and virtue; yet in likeness of office and Ministry, we may, and must. And indeed 'tis a perpetual Sanction, 
Mal. 2.7.  that the Priests lips are to preserve knowledge, and that the people seek the Law at their mouths; for even in this they are the messengers of the Lord of Hosts. So that in what way so ever they convey or give notification of the object of faith (which is the Word) unto the people, whether it be by reading, or otherwise; it is to be of more esteem, then when 'tis done by any other. Which I do not note to deter Lay-people from reading of the Scripture, but to show the difference that is between their reading, and ours; as also to signify, that no Scripture is of private interpretation, 
1 Pet. 1.20.  as Saint Peter hath declared.  
And now to the amplifying of all this, thus I proceed.  
The Lord's Day [or Sunday] is God's chief Schoole-day, wherein God's people must come to the Church, for that's his Schoole-house; wherein (among other duties to be done) they must hear his Word, for that's their lesson.  
Some be Truants, and care not for coming. Others be Recusants, and may not come to join themselves with us. A third sort be Schismatics, and will not come, except where they affect, and when they please. And last of all, others be indifferent, and will sometimes come; but in respect of the end, their coming and hearing is in vain, they are yet in their sins.  
I shall speak of these in their order: Of the time, the place, the persons.  
I. And as for the chief time, I call it (as I ought) the Lord's Day, or Sunday; because the Sabbath as ceremonial, was abolished at the death of Christ; as in the second Chapter to the Collossians is declared.  
And why a day must be still observed, is inregard of what is moral in the fourth Commandment: For it is absolutely and directly of the Law of Nature, that some time be set apart, for the public worship, and solemn services of God. And why one day in seven, is not in regard of what is strictly moral, in respect of Nature dictating; but in respect of Nature informed by the Divine instruction of the God of Heaven. For whereas Nature knew not how to make choice, or put a difference between one number, and another, it pleased God to instruct and inform Nature; that thereby that which is not strictly moral ratione naturae, might be known and accounted as moral ratione disciplinae: of which condition, is the quota pars. both for Tithes, and for the time of God's public worship.  
And next, why this part of one in seven, hath (since the ceasing of the Sabbath) been observed by us rathen ron the first, than second, third, or any other day of the week; is, not in regard of any precept expressly commanding it; but in regard of the Church's practice at all times, and in all Ages ever since.  
Now they that began it, were the Apostles; being led thereunto by our (and their) Lords resurrection, and by his often apparitions to them upon that very day, rather than upon any other day beside: For, as they knew the Sabbath to be abolished by Christ's death; In like manner, by his resurrection they had ground sufficient to direct them to the choice of a peculiar day, for the observation of a new and chief Festival; and so much the rather, because Christ used then (as I said) to appear unto them.  
Hence therefore it is, 
Revel. 1.10. Ignat. epist. ad Magnes.  that Saint john makes mention of a Day, which he calleth Die Dominicus, the Lord's Day: And Ignatius (one of Saint john's Disciples) telleth us, that it was the first day of the week; the very Queen and chief of Days, renowned by our Lord's resurrection. So also saith Saint Austin, 
Aug ad janua. epist. 119. c. 13  the Lord's Day was declared to Christians by the resurrection of the Lord; and from that time began to be celebraeted. 
De verb. Apost. Serm. 15.  And in another place, The raising of the Lord, hath promised to us an eternal day, and hath consecrated for us the Lord's Day. By which he meaneth, that Christ thus honouring this day; did thereby (as it were) point it out as the only day to be made choice of, for the religious and solemn services of God. Or to use again his own words, Demonstrare & consecrare dignatus est; 
Ad januar. epist. 119. c. 9  He did vouchsafe to demonstrate, and consecrate it.  
Thus they and their successors first took it up. Apostoli & Apostolici viri: This was their ground; and from them to us the observation thereof hath proceeded, and is still retained in the Christian Church.  
Yea, 
Just apol. 2. ad Anton. Imperat. ppope finem.  and further; even this Day which was thus frequently called the Lord's Day: justine Martyr calls also Sunday; and may fitly be so named, not because the Pagans dedicated that day to their Idol of the Sun; but because (as another Father speaketh) The Son of righteousness which enlighteneth every one of us, 
Saint Ambr. Serm. 61.  did then arise. Neither was it known to have so much as the name of Sabbath ever after in the Church of God, without some distinction added, to distinguish it from that of the jews. For in a proper and literal sense, it cannot be called the Sabbath Day, as being neither that day which the jews observed, nor of such strict rest as was that Day of theirs.  
And indeed the very strictness of their rest, gave the name of Sabbath to the Day which they were to keep; but was not the principal thing wherein the sanctification of it consisted. For though the rest was strictly exacted, yet but accidentally annexed: and therefore now removed in the removal of that yoke of outward observances, which for the time was laid upon them. 
Gala. 4.  For as the effect abideth so long as the cause remaineth, but perisheth when the cause ceaseth; so the strictness of Rest, was to remain so long as the Day and memory of the things vailed under the strict rest thereof abided. But the Day being taken away, the end and reason of the said Rest is gone, and also the strict Rest itself; which being figurative, could not be too strict. For the more exact the figure is, the better it signifieth; as in the Lamb for the Passeover well appeareth, which was to be always such, as had no blemish.  
And that this Rest of theirs thus strictly exacted, was but accidentally annexed; will be manifest: if we consider the many causes, more than the chief and principal, for which they were to keep it. For though such a Rest be always requisite, as may promote the divine duties of God's public worship; and not be contrary to the observance of that precept which requires the performance of them. Yet if there be other ends beyond that which the solemn service of God requireth; those ends must be examined whether they be connected, with that end which participates with the morality of that Commandment, which leads us to the setting apart of some time, for God's public and solemn service. We deny nothing to be abolished, which is as a means requisite to that end, for which a Day is set apart. But if in the jewish rest there were things figurative; and to signify something which was either past, present, or then to come: We are nothing bound either to the name of their day, to the day itself; or to the strict observance of such a rest, as that day of theirs required. For if this be not granted, we retain not only the substance, but ceremony likewise of the Sabbath: their many ends of rest, beside that for which the day was chiefly set apart, must needs be the cause of an extreme strictness: But being to signify, as aforesaid; it was to them, and not to us, that God intended such a Rest.  
For first they rested in memory of the Creation, which on that particular day was ended, six days being spent in Creating, 
Exod. 20.11.  before that day of Rest approached. From the memory of which (after the manner that they remembered it) we are now called; in regard that the observation of the day itself is ceased. Col. 2.16.17. Not that we do hereby deny God to be our Creator, but acknowledge Christ to be our Redeemer. And indeed the benefit of Redemption being greater than that of Creation; the memory of the first, is obscured by the last, and so the one is to give place unto the other; as in a case not much unlike it, the Prophet Ierem●e hath declared. jer. 16.14 15.  
Nor again, doth this last impose a like commemoration with the former, in regard of Rest; because our Saviour did not so much rest upon that day whereon he arose, as valiantly overcome the powers of death. It may be rather said that he rested before whilst he lay in the Grave; and so they who are dead, be said to rest from their labours: but to rise again, implies a breaking off from rest, and a beginning of labour, which even in this cannot but be granted; if the consideration be taken up, with relation to that rest which went before it, whilst the body lay in the quiet Grave till the time appointed. Nor do I think it strange to say, that on our Day of the Lord, the memory of the Redemption be come in place of that of Creation. For though we have the proper solemnity of Christ's Resurrection, upon that day which is called Easter; yet this weekly day of public worship, being (as Saint Austin speaketh) consecrated to us by our Lord's Resurrection; doth not only deserve to be made choice of, for the peculiar day of our solemn Assemblies, but to be judged also to relate in some sort to the benefit of Redemption.  
Secondly, their strict resting was a memorial of their deliverance from the hard labours which they had lately suffered in the Land of Egypt; as is expressly mentioned in Deut. 5.15. Now this was a thing peculiarly belonging unto them, and not to us: Therefore they, and we are not both bound to one and the same strictness, unless their condition and ours were both alike.  
Thirdly, 
Ezek. 20 12.  this their Sabbath was given them for a sign, 
Psal. 147.20.  that God had then chosen them from among all the Nations of the earth, to be his people: For the Heathen had no knowledge of his Laws; but they had: the partition wall was then unbroken. In token of which favour they had the Sabbath, which they were strictly to observe; not doing their own will, nor speaking so much as their own words, as in these Scriptures is declared. Exod. 31.13. Ezek. 20.12. and Esa. 58.13.  
And albeit all Christians now be likewise the people of God; yet because they are of more Nations than one, and live in times of more maturity; they are not tied to such a strict yoke, as if they were still in the days of the Law, but differenced from that Heir, who whilst he is a Child, must live as a servant, as the Apostle speaketh, Gala. 4.1. For when the fullness of time was come; the condition of God's people was altered, as at the fift verse of the foresaid Chapter is declared. And at the seventh verse, thus; Thou art no more a servant, but a Son. And therefore though bound to be obedient; yet freed from those hard tasks, which of old were strictly required from the Jewish people.  
Last of all, their Sabbath was a type whereby was prefigured that Rest, 
Heb. 9.4.  which (as the Apostle speaketh, and of which their Canaaen likewise was a figure) remained for the people of God, to be purchased for them by Christ: who being come, and gone into his Father's house, 
joh. 14.2.  wherein are many mansion places, went to prepare them; as was prefigured in the foresaid Rest of the Jewish Sabbath. And therefore, seeing Christ hath actually purchased, that which was then prefigured, it were injurious to Christ to lay the same yoke still upon our necks.  
Yea in a word, by what hath been said, it cannot but appear, that although our Lord's Day or Sunday, hath of late years been vulgarly known and called by the name of the Sabbath; yet of right, neither the name, nor manner of keeping it, appertains thereunto: For there is so great a difference between the old Sabbath and our Sunday, that it is a manifest mistake to urge those Scriptures upon us, which peculiarly belonged to them in the observation of their Day.  
But if the Sunday be no Sabbath, Quest. why then doth the Church in her Liturgy retain still the fourth Commandment, and say; Remember that thou keep holy the Sabbath day, etc. yea and why are the people bound to pray at the end thereof, Lord have mercy upon us, and incline our hearts to keep this Law?  
For answer whereunto, 
Sol.  this is first; that although all the other Commandments are to be kept, ut sonant, according to the letter, as St Austin speaketh: yet this of the Sabbath is of another kind; being partly moral, partly ceremonial. And if so, then in part it is abolished, and in part retained. And being but in part abolished, it must upon necessity have still a place among the other precepts. For so fare as 'tis moral, 'tis still of force; and is therefore put among the Precepts of the Decalogue for that which is moral in it. For (as I said formerly) it proceedeth from the Law of Nature, that some time be set apart for God's public service. And therefore this being revived in the Law of the fourth Commandment, aught to be remembered and kept upon one day in seven: which last, though unknown till Nature was informed, is now to be reckoned as that principal portion of time which God requireth. And so last of all, being bound to the morality of the precept, there is good reason that we pray to have the Lord incline our hearts to the keeping of it: for being strengthened by his assistance, there will be care had, that we decline not away from the observation thereof.  
And whereas I formerly gave notice, that it is the very chief of Days; or (as I then expressed it) Gods chief Schoole-day, I had reason for it: because there is no Holy Day, which the Church hath appointed to be kept, of such eminency and excellency as is this Day of the Lord; according to that of St. Austin, in his 251 Sermon De tempore, at the very beginning thereof, in these words, saying: Sciendum est (Fratres charissimi) quod ideo à sanctis patribus nostris constitutum est christianis, & mandatum, ut in solennitatibus Sanctorum, & maxim in Dominicis diebus, otium haberent, & à terreno negotio vacarent, ut paratiores & promptiores essent ad divinum cultum. In which words appeareth, not only the excellency of this Day above other Festivals; but the necessity also of such a Rest, as may be no hindrance, but a furtherance to God's public worship. For such a Rest as this, is as a means requisite for that end for which the Day is set apart. The ancient Sabbath had (as hath been showed) other ends, which here in this Day can take no place, because the Day itself is now abolished and gone, and the arms of the Church extended further than to one only Nation. All that can be added more, is this; Nature requireth some refreshment, & Religion teacheth us to be merciful to our very Beasts; 
Prov. 12.10. Deut. 5.14.  and if to them, much more to our servants: In which regard the other parts of the Day (and so the whole Day) are fitly freed from all servile labours, except in urgent cases of extreme necessity; which also makes it not unlawful, to take in hand some harmless recreation for refreshment, after the ends of all Divine-services in the public assemblies. For when all the public duties of the Day be ended, then is that accomplished for which the day is chief set apart.  
And because this cannot be done without Rest, there is a cessation from ordinary labours, both before, and at the times of public worship. Before, for preparation; that thereby we bring not with us Cor fatui, 
Eccles. 5.1. Exod. 3.5.  A fool's heart, as Solomon speaketh: but be fitted aforehand for the sacred employments to which we are going. And at the times likewise; because the one cannot be done without the other: that is, our own private businesses, and the general and public duties of piety and devotion, cannot be followed both at once.  
And because the Rest also of the Day points at mercy as well as sacrifice, (of which there is something spoken in Deut. 5.14.) harmless recreation, which is a means of refreshment, claims her privilege; and steps in at the last, after all the public services for the Day be ended: yea, and as the case with some may at sometimes stand, is not so long denied them; no, not so long as then.  
But some singular privilege is not to be alleged as a general practice. And therefore, as it is both a pious and prudent constitution of the Church, 
Can. 14. Eccles. Anglic. & Aug. de temp. Ser. 251.  to appoint (by way of preparation) certain holy offices to be used on the Eve before: In like manner as pious and prudent is it for a Christian Magistrate, 
See this in his Majesties Declarat.  not to suffer any sport or recreations, till all the public Services of our God be ended for that present Day; and that none should enjoy the benefit of this liberty, who hath not first resorted to the Church; nor that it be abused, but used in a moderate, discreet, and pious way.  
Now albeit this liberty be both thus qualified, and comes not in place till God be first served; yet there want not those, who trouble both the peace of the Church and State, by setting themselves against it. But he who hath said, 
Hos. 6.6. & Math. 12.7.  I will have mercy, and not sacrifice, hath said enough to signify, that he will not then be displeased at it; especially in those, whose education, or parts be such, as are unfit for long meditation; the rigid tye whereof being laid upon them, makes the Rest of this Day more burdensome unto them, than their weekly labours. Or if Christ could say of the Jewish Sabbath, that it was made for man, and not man for it; 
Math. 12.8.  then much more may we affirm it of our Festival, in as much as their yoke of ceremonious bondage belongs not to us.  
Howbeit they are not to be excused, who have more mind of their Pastime, then of their pious and holy worship; wishing in their hearts that the Priest would make a quick dispatch, by cutting short the service of the Day: For what is this but to have hell set at liberty, there being no better concord than thus between them and heaven. They do indeed desire to have a Day set apart: but because they prefer the less principal end of its separation before the chief; they observe a Day, not as they which observe it to the Lord, but as they that observe it to themselves. And therefore we justly reckon these among such, as are willingly desirous to profane this blessed Day, although it be now the Queen of days, and time of greatest eminency for God's public worship.  
Nor again do we blame those, who (without hypocrisy and superstition) spend the whole day in works of piety and devotion. For, as Christ said in some cases, so may we say in this; it is a thing commendable: 
Math. 19.12.  and therefore, Let him that is able to receive it, receive it, without judging of another's liberty. The one may not be accounted irreligious or profane, in the lawfulll use of his Christian freedom; nor the other over strict (if he judge not his brother) in the copious measure of his more plentiful devotions.  
II. And thus I have done with the first thing, the circumstance of time. That of the place is next. This is the Temple, or Church: God's House, and his earthly Sanctuary, whereunto they who seek his face will resort: Which is as Abraham said, In the Mountain will the Lord be seen. For though the Heaven of Heavens cannot contain him; or although in a strict sense he dwelleth not in Temples made with hands, because of his Omni-presence. Yet nevertheless he hath vouchsafed to afford different manners and degrees of his Presence; and is otherwise in Heaven, otherwise in earth.  
Nor on earth is he every where alike; for in such places as are dedicated to his Name, 
1 King. 9 3. Psal. 132.15.  he hath promised a more special dispensation of his Presence, then in places of common use, and to accept of them as his peculiar houses. In token whereof, we do not only read, 
Psal. 87.2.  that the Lord loveth the gates of Zion, more than all the dwellings of jacob; and that he said, his eyes and his heart should be in that house which Solomon had builded for him: 
Psal 42.2. Psal 105.4. Psal. 132.8. 2 Chro. 6.41 Gen. 4.14.15 Gen. 28.16 17.  but also that the said Temple, Tabernacle, and first places of his worship, are not seldom called the Rest, and Face of God, and the gate of Heaven. Enough to signify, that both by his more special Presence, and by a peculiarity of propriety, these places are become sacred, and are so the Lords, as that they be no longer ours. He also herein vouchsafing it as a special honour, even to the places themselves, that they be so called, named, and esteemed; the comfortable effects of that by which the place is thus named, being always such as shall be sure to show themselves, 
Mat. 18.20. Psal. 145.18.  by the religious sincerity of devoute worshippers.  
And if in the general such be not only the peculiarity of propriety, but honour likewise of set and prepared places; then in particular, that which hath the most near relation to his Presence, must needs carry with it both the highest propriety; and be also taken up in our regard, as the most presential place in all his House. This the Ancients (as some also now adays) did so well observe, that doing their obeisance, they turned their faces this very way, and yet were neither superstitious, nor idolatrous for doing so. We profess and say indeed the Lord is there, but not the Lord is this; and therefore are no more idolatrous than was David, in the fift Psalm at the seventh verse. Yea, in a word; if men were disposed to be right, there stands before us in our assemblies, a chief sign of God's presence; as being that from whence we have our perfectest communion with the God of Heaven: For though it gins in Baptism, it ends in the Supper, nearer than which we cannot go, till we pass from hence to a better place. So that although he give us good assurance of his Presence in sundry things, and by many testimonies tells us truly, that he is with us; yet in nothing so much, nor so really, as in this high mystery of our Religion.  
And next, albeit every circumstance, in respect of the form and fashion of these places not known at the first: yet 'twas a Dictate of the Law of nature, that some place, as well as some time, should be holy to the Lord.  
It had footing as soon as might be, Some say in Paradise, Gen. 3.8. But more plainly afterwards: for the place mentioned in Gen. 4. unto which Cain and Abel brought their offerings (that their Father Adam, as a Priest might offer them to God for them) is, at the 14. and 16. verses, called the Face or Presence of God: that is, the House of God, being that place where the public and solemn services of the Lord were usually performed. For first they came unto it, saith the Text. Secondly, they brought their offerings thither. Thirdly, Cain also confesseth that he was excommunicated or driven away from thence; that is, he was expelled from the Congregation of the faithful; (for Adam had sundry other Children at the same time) as is signified at the fourteen verse. How else could he be said to go out, or be driven away from the presence of the Lord, who in other respects is every where? And last of all, 'tis thus to be expounded, because the Scriptures afterwards do so explain the like phrases; speaking so punctually to our capacities, that whereas in one place it is, Bring an offering, and come before him: in another, 'tis, Bring an offering, and come into his Courts. See the proofs in the 1 Chron. 16.29. and in Psal. 96.8.  
By the face then, or Presence of God, is here signified a peculiar sacred place; where teaching, hearing, praying, sacrificing, and other duties of Gods public worship used to be performed. And so also in other the like phrases of holy Scripture; for by them we know how to take up the true sense of this.  
Afterwards we also find that the Patriarches used Altars, Groves, and Mountains, to the selfsame purpose that Adam and his Sons before them, had used their foresaid place of meeting. As for example, it is recorded in Gen. 13.4. that Abraham with all his household went up from Egypt unto the place of the Altar which he had made there at the first; and there Abraham called on the name of the Lord. And again [in Gen. 13.18.] we also find, that when he came to Mamre and dwelled there, he built in that very place an Altar unto the Lord. And [in Gen. 21.33.] when he sojourned in the Philistims land, he planted a Grove in Beer-sheba, and called there on the name of the Lord, the everlasting God. And in the next Chapter 'tis also thus written, that when he was to offer up his son Isaac, he is directed to a Mountain in the land of Moriab; which signifieth The fear of God, as being a place not of common use, but for God's honour: as was signified afterwards more openly, when Solomon built there the holy Temple. Next look upon Isaac, who where he spread his Tent, built an Altar, Gen. 26.25. But above all, that of jacob is most remarkable; who, when he came to Luz, found that there was an house of God, which at the first he knew not, and is therefore said to be afraid lest perhaps he had offended in not ordering of himself so there, as of right he knew he ought to do in all such places. For indeed had he been a stranger to such chosen places, had he been ignorant of their holiness, or had the knowledge of them been a new thing never heard of before among the Patriarches, he had not now suspected this to be God's house, nor the Gate of heaven. 
See Gen. 28.11.16.17.18.19.  He lodged (saith the Text) in a certain place, had there a vision, and by virtue thereof he presently declared, that this was no other than the house of God; and therefore a place of fear and reverence. Intellexit jacob (saith one) quod prius nesciebat, 
Lipp. in Gen. 28. ex Cajet.  tum Deum esse in illo loco tanquam in loco appropriato auditorii sui. Briefly, if we look at nothing but his fear, 'tis enough to signify, that he was no stranger to chosen places. For supposing it to be granted, that none of the Patriarches had ever used to worship here: yet, that they had peculiar places, set apart from common use, is still apparent: for less than so cannot possibly be gathered hence.  
Now then, if these things were thus before the Law, they are ill advised who care not for the difference of places after the Law: for if we be still the worshippers of our God, we must still have places for his holy worship, which must be dedicated and set apart only for him and his services.  
Nay, if we look no further than the days of Moses, and from thence cast an eye to the times of David and Solomon, it is sufficient. For, as the Christian religion is come in place of the Jewish: so are our Churches come in place of theirs. Their Tabernacle (saith one) was a pattern of their Temple, and their Temple a type of our Churches, even as all their service was a type of our Christ. And also, as it was of old, Ye shall keep my Sabbath, and reverence my Sanctuary; so now, the Sunday being God's holy day in stead of the Sabbath, the Church must be the place of his holy worship. These two (in that very saying) hath the Lord joined together; and therefore it is not for man to divorce, or put them asunder. If we deny the place, we are against the day: but if we acknowledge the one, we grant the other.  
In which regard, 
Act. 18.11.  although St. Paul at the first, when he had just occasion given him to renounce the jews and their Synagogues, 
Act. 28.8.  was necessitated to preach in a private house; yet, as soon as might be, 
1 Cor. 11.22.33.34.  he took order for the building of Churches: teaching moreover, how both men and women should behave themselves in them. And so did other godly Christians after him: They were careful (even in the times of persecution) to have such special places erected. And although Dioclesian made fearful havoc of them; yet no sooner was that godly Constantine become a Nursing Father to the Church, but they were again restored, their number much increased, and their beauty made apparent in a glorious and well beseeming manner. Which, because it was not so at the first, the Gentiles made a mock at Christians, as if they had neither Churches nor Altars: whereas in very deed they had them both. Churches, though no such stately structures as were erected by the Gentiles: and Altars too, though not for such sacrifices as were theirs. For indeed, though persecution kept the Christians under, yet they laboured what they could to have prepared places for their holy worship, never meeting elsewhere but when necessity urged them to it. And in this, though dead, they cry against our sick-braine Schismatics, who (upon no necessity are in a manner as well devoted to any one place, they care not where, (either to a wood, a Chamber, a Parlour, or a Barn) as to a place separated and dedicated on purpose to the God of heaven. This therefore makes them preach in chairs, and maintain their faction in private conventicles, to the harm and detriment of God his Church. For 'tis without question, that although Churches are not necessay necessitate absoluta; yet necessary necessitate conditionata: that is, when we may enjoy them we must (upon necessity) provide them; and being provided, we must frequent, maintain, honour, and reverence them as the Houses of God, and places of his special presence here upon earth. So that as on the one side we blame all Schismatics in that already mentioned: in like manner on the other side we blame both them and all rude kinds of people, who are not afraid to make as bold with God's house as with their own, putting no difference between things sacred and profane, between things set apart, and things of common use. God grant they repent not when it is too late: For it is Theodoret's observation, that against all Senacharibs' army the Lord sent forth but one Angel only; but against the prophaners of his Temple, six. For when Ezekiel painted forth the abominations of the Temple, 
Ezek. c. 8. etc. 9  he saith, Behold there came six from the way of the upper gate, which looked towards the North, and every one of them had vasa interfectionis, the vessels of slaughter in his hand. 
Dan. 5.23.24. etc.  And when Balthasar was quaffing in the vessels of the Temple, the hand-writing came against him; to signify that he was weighed in the Balance and found too light. And in times which do more nearly touch us, who hath not heard of that filthy julian, who was uncle to the Apostata? who hath not heard (I say) both of his irreligious actions, and his punishment? This julian coming into a Church, beautified and adorned by that zealous Constantine, made no more regard of it then if he had been in a common jakes or Stable; whereupon we read, that he feared not to piss against the Holy Table, as Theodoret hath recorded. 
Theod. lib. 3. c. 12.13.  But the God of heaven, abhorring this wrong done to his House and Altar in it, soon after laid his heavy hand upon him, and struck him with such a fearful disease, that his excrements forgot all their former passages, and found no other way then his wicked mouth, to evacuate themselves from his hateful body. So in like manner do we read of Felix, who only for scoffing at the plate belonging to that blessed Sacrament of the body and blood of our Saviour, was pursued by divine punishment: For so it was, that both night and day [quickly after] he never ceased to vomit blood, till the rivulets of his veins, 
Idem ibid.  and every other part of his body, became empty; and so he died, being overcome by the immediate hand of a just Revenger. And therefore, Procul ite prophani! for neither is this a place of common use, nor in these vessels may you drink your morning's draughts, nor use them safely at your common boards. The case you see is not altered yet; 'Tis nune ut olim still: Christ's coming hath not altered it. For as before he came, Balthasar was punished: so since his coming, not only were the buyers and sellers whipped out of the Temple, but julian and Felix have been met with. In which passage I would that this should be likewise marked, that it was not in the time of divine Service when julian pissed against the Table; no holy congregation was then assembled: nor yet were the vessels employed about holy actions, when filthy Felix scoffed at them: and therefore in these things and places, there is such a relative propriety as never ceaseth; but makes them always Holy, and always His, to whom they be dedicated and set apart. Which how it makes for those, who think that they have yielded fare enough, if they honour God's house on the Sunday, though they disrespect it, or behave themselves rudely in it all the week after, let any man be judge: for such thoughts are apparently deceitful; and therefore such men must rectify themselves, and return to a better mind, otherwise they persist in a baneful evil. Saint Austin, I remember, reporteth, that the Goths having sacked Rome, as many of the people as betook themselves to the Churches of Saint Peter and Saint Paul, remained free; so much could the respect of sacred places prevail, even with those cruel Barbarians. 
Ambr. lib. 5. epist 33.  Saint Ambrose also witnesseth, that the reverence of holy Altars prevailed so far with the foresaid Soldiers, that they willingly fell down and kissed them. And Saint Hierom against Vigilantius, saith; Confiteor timorem meum; I confess my fear, when entering into the Temple of the 
* Churches are not erected to Saints or Martyrs, but to their and our God, in memory of them. So also concerning Holy days.  Martyrs, I conceive any anger or evil thought in my mind. But what shall I need to say any more, seeing the very feasts of Charity were driven hence; as in the Council of Laodicea, at the twenty eighth Canon is declared.  
And next, whereas some make doubt whether it be lawful for Christians in the contriving of their Churches, to have an eye upon the Fabric of Solomon's Temple: My answer is; that as that proportion of time for God's holy worship is most warrantable, which he himself ordained; So that form or fashion of place is best to be followed, which he himself delivered: other fashions have no warrant. It is true indeed, that they were jews, and we are Christians; and therefore there must be a difference between us: Yet the difference herein, needs not to be in the form of our Fabrics, but in the use of the Courts and places, which are so divided, as if the one took pattern from the other. And so indeed they did; for as to the one there was an Atrium exterius, an Atrium interius, a Sanctum, and a Sanctum Sanctorum: So to the other, a Locus Poen tentium, Auditorium, Presbyterium, and Sacrarium. Of the first and second Eusebius speaketh, in the sixth book, and 33th. Chapter of his Ecclesiastical history; where he showeth, that when the Emperor Philip (who was long before Constantine) would have joined himself with the Congregations of Christians; he might not, until he had first stood in Loco Poenitentium. And of the two last, Theodoret makes mention, in the relation of that passage which was between Theodosius, and Saint Ambrose. For Saint Ambrose putting the Emperor in mind of the difference of places; 
Theod lib. 5. c. 17.  telleth him plainly, that the Locainteriora should not be entered, but by the Priests only. And this he said, not only in regard of the Altar-place, but of the whole Choir, or Chancel, which was severed from the body of the Church per Cancellos, whereupon it was called a Chancel; even as the propriety thereof caused it be named Presbyterium; that is, a place only for the Priests, peculiarly and solely belonging unto them. 
Revel. c. 4. etc. 7. vers. 11.  At which Saint john also pointed, when he saw the Presbyters, or 24. Elders nearer to the Throne, than the four living Creatures, 
* viz. the word for the living creatures. See Psal. 68.10.  whose word is elsewhere used to signify the Congregation of the people.  
The Throne then and place of Majesty must be first; that's the holy Table within the Sacrarium, and answers to the Mercy Seat, and Sanctum Sanctorum among the jews; in which the most excellent part of their typical service was perfomed. And well may I say that it answers thereunto; For as then there was to be a proper and selected place for that Ceremony of expiating of the people: So now, for the Commemorating thereof (not as it was a Ceremony, but as it was in act performed by our Saviour) There is to be in our Churches a Sanctum Sanctorum still, wherein we are to celebrate the memory of Christ's sacrifice, in those holy Mysteries which he himself ordained, and commanded to be done.  
The Presbyterium must be next, being the Court of the Priests: In which Saint Ambrose would not that so much as the Emperor should have a seat, 
Sozom. lib. 7. c. 24.  but ordered that he should be placed without, immediately next to those bars or lattices which severed the Church from the Chancel. Nor was the Emperor any whit against it; for he knew (as the said Father told him) that Purple made no Priests: and therefore such places as belonged unto them, he would be careful ever after not to meddle with.  
Then next after this must be the Court of the people; for though the book of the Revelation be very mystical, yet (as I have elsewhere showed) seeing the visions there mentioned of things appertaining to the Christians, do so frequently allude to the fashions of the jews, and are expressed as if they were represented to Saint john in the Heavens; it is as if it should be said, God's Church is in itself but one, though the part be two; Militant, and Triumphant. And therefore as the Church of the jews was ordered according to what this holy Man saw in the Heaven represented to him: so ought the Church of the Christians, as being surrogated into their room for whom the Temple was built.  
I shall not need to speak much more; for the Locus Poenitentium is the Porch, and answereth to those outward Courts which were of old. Only herein there's one thing yet to be discussed, concerning the Presbyterium, and Sacrarium, for some have gone about to persuade, that they were not at the end of the Church, because Eusebius seems [to them] to speak as if they were in the midst, 
Euseb. lib. 10. eccles. bist. c. 4. ex orat. parugyrica in Encaniss.  and so our modern Fabrics are differing from those among the first Christians. But I answer, that in case it were so in some Churches, yet are they but exceptions in particular, and nothing at all against a general order. Nor is it clear to be so at all, by that which is urged; for Eusebius doth more plainly say, that the Altar in the Church there mentioned, was in the middle of the Chancel, than that the Chancel and Altar were in the middle of the Church. And yet this [even thus; that is, supposing the Altar there to be in the middle of the Chancel, rather than at the upper end thereof, in the middle between North, and South] being but a particular instance, can be no fit precedent to be opposed against a general practice: For generally the Altarium, or place allotted for the Altar (which I have formerly mentioned by the name of Sacrarium) was in the East, at the upper end of the Choir or Chancel; as is apparent by that of Socrates; who takes special notice of that Church at Antioch of Syria, 
Socrat. hist. Eccles lib. 5. cap. 21.  in which the Altarstood at the western end thereof, contrary to the situation of it in other Churches. And again, that the Presbyterium, Choir, or Chancel was not in the middle of the Church, and all the people round about it; appeareth by that of Saint Ambrose, in allotting the Emperor Theodosius a place within the body of the Church, immediately before those bars or lattices which severed the Church, from the Chancel, of which I have spoken a little before. And this the said Ambrose did, that so the Emperor might have a place before the people, as had the Priests before the Emperor: for as a learned D. hath fully proved, 
See Dr. Heylyn, Antid. Lincoln. c. 7.  the Quires or chancels had in them, First, the seats appointed generally for the Clergy, than the Bishop's chair; and last of all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Altarium, or Sacrarium; this being the whole space purposely set apart for the Altar, or holy Table, and was severed from the rest of the Chancel, by Rails, or Curtain. To which may be added that ancient custom of praying Eastward, and then there's nothing to be objected further.  
And now if this be not enough to prove, that God must have his house on earth [yea and thus contrived too, if a right order be well observed, and not otherwise stopped] then nothing can. For though the jews indeed had their highest Court at the other end, because their times were dark in respect of ours; yet we having been visited by that Dayspring from on high, do turn our faces toward the East, have there the place of highest Majesty: and by turning thither, profess our times, to be those very times of light, wherein the signification of their shadows is accomplished, as I have else where shown more at large. And last of all, to speak more generally; the Lord being to have such peculiar places as Temples, or Churches, it is the people's duties to resort unto them, there to express their praises, pour out their prayers, and hear the preach of his Priests. 
1 Tim 2.8.  For although privately a man may pray any where, as occasion shall require, 
1 Cor. 11.22.  lifting up pure hands, etc. yet nevertheless to abhor public meetings; is to deny ourselves to be any of God's people. For as we are all members of one body, we must jointly assemble to one place; so shall we keep the unity of the spirit in the bond of peace, and be so in the number of God's people here, that we may the better know how to be taken into the number of them hereafter: For the Prophet is witness, that God will teach his ways to those who shall go and say; Come, and let us ascend to the Mountain of the Lord, to the house of the God of jacob. Esay. 2.3.  
III. But (as I said before) some be Truants and care not for coming. Others be Recusants, and may not come to join themselves with us. A third sort be Schismatics, and will not come except where they affect, and when they please. And last of all, there be others which make no great scruple of coming; but in respect of the end, their coming and hearing is in vain, they are yet in their sins.  
First, the Truants are of two sorts; either such as hate the Word in respect of itself, or such as are ill affected towards it for some by respect.  
The first of these esteem preaching but folly. There is much ado in it and about it; but it is to small purpose. They can see no good that it doth to have one stand an hour together perking in a pulpit: for this doth but hinder the people from their business, as Pharaoh once said to Moses and Aaron. Let him that is a Preacher say there what he list, they will believe but what they please. The Minister must do something for his living, and if he could not talk for it, he could do little. And yet that which he doth, seems (in their judgement) to be as much as nothing. Wherefore, if all were of their minds, he might speak long enough before he be regarded.  
To whom I answer, that although the wisdom of God be foolishness to the wicked world, yet it hath pleased God by the foolishness of preaching to save those that believe. 
1 Cor. 1.18. to ver. 28. & chap. 2.14.  And there fore, if our Gospel be hid, it is hid to them that be lost; whose minds are darkened by the god of this world, 
2 Co. 4.3 4.  Satan, that prince of darkness, who striveth to extinguish the glorious light that it bringeth with it. It is without question that the time may come, when these men (since they call it talking) may talk for mercy too, 
Prov. 28.9. Rom. 1.16.  and go without it. Wherefore I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation, to every one that believeth; to the Jew first, and also to the Centile. And in a word, as lightly as these account of the Gospel, 
Rom. 2.16.  and the preaching thereof, it shall one day judge them. Yea and now, whilst they live in this valley of the shadow of death, if they were well grounded in it, and humbly devoted towards it, they might find comfort in what they have learned from thence, when all the world beside is but a dry and a barren tree, and can afford nothing of so sweet a nature. We are not mad men to maccrate ourselves in studying away our blood, spirits, strengty, and health: but that we know God hath ordained us to be Labourers in his harvest, 
2 Pet. 3.9.  and would that the worst under us, should of tares become good corn. If therefore these men perish, let them thank themselves; for they resist the Holy Ghost. There is no fault in the Word, but in them, who do so lightly and slightly esteem it. For, though to them it be mere foolishness, yet to God and the faithful it is fare otherwise.  
And as for the second, they be such as hate the Word and the hearing of it, because it crosseth them in their wicked projects, and devilish practices. For cannot a Tyrant be bloody, an Oppressor crush and grind the poor, a Tradesman lie and swear, a Flatterer dissemble, an Hypocrite wear a mask, a Gallant frequent the stews, an Usurer undo his brother, an Encloser depopulate, a Drunkard reel in the streets, and know the way to an Alehouse better than to God's house; or cannot a Blasphemer curse and swear, a Churchrobber commit sacrilege, a Backbiter detract, a Malicious man wreck his spleen, a Monopolist engross, a Proud man look aloft, a wanton Dame use her paintings, a Cormorant withhold his corn to the starving of the poor, a Poor man despise the rich, a Landlord undo his tenants, a Voluptuous man bathe himself in sinful lusts, vanities, and wicked pleasures, but the Pulpit must needs proclaim it? Hinc illa lachrymae; this is their great Cordolium. If we could but let them alone, and not hinder them in their travel to Tophet, than all were well: But because we call them back from their evil ways, cross them in their projects, and in the clear glass of God's word let them see their faces, they hate the hearing of the Word, detract and backbite the Preachers of it; 
1 King. 22.8.  like unto Ahab King of Israel, who hated Michaiah because he prophesied contrary to his liking: He prophesieth (saith he) not good to me, but evil. Or like unto those in the Acts, 
Act. 16.19. & Act. 19 24  who abominated the doctrine of the Apostles, because it crossed those wicked gains which their devilish and heathenish practices brought in unto them. By which it appeareth, that as Truth loves no corners: so neither would they bear hatred to it, if their deeds were but such as might abide the trial.  
2. The next are Papists, or Recusants; a people so wedded to the Church of Rome, that they may not join themselves with us in our Assemblies: and this, not because they have any just quarrel against our Liturgy; but because they are afraid of the Pope's curse. As for our doctrine, if That displease them, I am sorry the Truth should prove distasteful. Or if we have enough in our Religion necessary to salvation, what need we more? And that we have so much, is witnessed by a Pope, Pius Quintus by name; who signified in a Letter to Queen Elizabeth of blessed memory (before the time of his excommunication denounced against her) that he did allow our Bible and Book of Divine Service, 
See judge Cook in his Charge at Norwich Assizes, Anno Dom. 1606.  as it is now used among us, to be authentic, and not repugnant to truth; and that therein was contained enough necessary to salvation: as in a charge given at Norwich Assizes, in the year of our Lord 1606, was openly avowed. And if enough, then without question we need not the help of any Pope to supply us with more. Unto which, this I add, that it can be no harm to the Papists to turn unto us: for, in departing from them, we made not a New Church, but reform the old: and, among the Churches reform, this of England comes (I dare say) nearest to those of the Primitive times; and shall (I hope) come every day more near than other to them: insomuch, that if then it might be truly said, not only that the King's daughter was all glorious within, but that her clothing likewise was of wrought gold; so also now. For whereas the factious from time to time, together with their silly Proselytes, have endeavoured to cry down that uniformity which best becometh God's public worship, it is more like to be advanced now then ever, since the days of Reformation. And 'tis for certain a good and pious work: God's blessing therefore light upon them, who do their best to set it forward: for it will cause that beauty of holiness to be apparent, which best beseems devote, sincere, and pious worshippers.  
3. The third sort are Schismatics; a perverse and peevish generation, who will not come but where they affect, and when they please: and yet these be they who are all for hearing. For were it not for Sermons, it were more than a miracle to see them approach God's holy Temple. And so Saint Chrysostome observed of some in his time, 
Chrysost. hom. 3. in 2 Thess.  saying thus, Why therefore do we enter the Church, except we may hear one stand up and preach. And yet not every one neither: For it is seldom when that their own Pastor can please them. They have an itch in their brains, and must be fed by such as they best affect: and as for Learning and Conformity, they grin and snarl against it. This maketh them run to and fro to seek out such as spit against set forms of prayer, disrespect Churches, delight in the breach of Canons, hate Discipline, contemn orders, and despise Bishops, although the Scriptures teach them a lesson which is clean contrary; and in particular telleth not obscurely, that He who will not obey the Church must be accounted as an Heathen and a Publican: Math. 18.17.  
But let the Scripture say what it will, if it makes against them, such is their humour that they care not for it: and therefore, they who be most disordered, are best affected. These they will follow from parish to parish, from town to town, from city to city, from one kingdom to another people; yea from one England to another. And if it be that upon necessity they must sometimes frequent their own parish Churches, they will (if it be possible) be Tardè venientes, Late comers; for what care they for Common prayers? That kind of Service may not be touched; they contemn, they scoff, they inveigh against it. But let them take heed, that this foul sin be never laid unto their charge. They sink without recovery, who persisting kick at what they should embrace. And therefore let them take heed (I say) that God wipe not out their names out of the Book of life, for scorning that Book which (as I have else where showed) contains the services of the living God, in which I know nothing contrary to his holy Word. For although the Prayers be short, mixed with many ejaculations; and the form of them be set, and not conceived by men ex tempore, yet is it no just plea to except against them. It is enough for Heathens, and bragging Pharisees, 
Math. 6.7.8.9. & Math. 23.14. Mark 12.14. Luke ●0. 47. Eccles. 5.2.  to make long and idle babbling prayers: but as for those who will avoid the censure of our Saviour, and vanities which Solomon observed in divine Service; it is for them not only to let their words be few, but also to regard that they be not rash with their mouths, nor hasty to utter any thing before God. It was certainly in another case, that Christ would not have his Apostles to be careful what to speak; for this was in cases of persecution, 
Math. 10.19.  when they should be enabled to speak before those, unto whose judgement Seat they should be brought; a singular gift in those days to the holy Martyrs. But for Prayer, he gave his rule of Pray thus: and that even then, when he blamed such as prayed otherwise. Thus, or after this manner. That's first, Let thy words be few; and next, Let the form be Set. And so thou hast a perfect Thus made up of these two, as hath been the Church's practice in all Ages ever since. For first, they did not only pray in those very words, and season all their service with that Prayer of the Lord; but even the Prayers that they made were Creberrimae & brevissimae, frequent, and full of fervent brevity: Because in a long and tedious Prayer, not well compacted, as there may be many vain and idle repetitions; 
1 Cor. 14.16  so a weak devotion may be lost, but being short, often Amens, and answers are required, and so the attention kept the better waking. And by how much the more earnest, by so much the shorter and fuller of ejaculations, as in the end of our Litany well appeareth. We do not conjure then, nor cut our Service into shreds; when with instant cry, the eager spirit doth show how fervently it Asks, it Seeks, it Knocks.  
And so also for the second, they used forms, set and digested; lest somewhat might be uttered through ignorance or carelessness, which might be contrary to the Faith, as in ancient counsels is declared. 
Concil. 3. of Carth c. 23. Concil. Milv. Chrysost. hom. 18. in 2 Cor. 8  And so also speaketh holy Chrysostome; Our Prayers (saith he) are common, all say the same Prayer.  
Nor was it but an injunction to Aaron and his Sons, to use a short set form, when they blessed the people. Numb. 6.23.  
Nor was it likewise but the practice of holy Meses (who was faithful in the house of God) to have one set form of blessing, 
Heb. 3.2.  which he used at the removing and resting of the Ark. Numb. 10.35.36.  
And did not Saint Paul bless often in the same words? read his Epistles, and 'tis apparent: and chiefly see what he saith in the 1 Cor. 14.26. How is it when ye come together, that every one of you hath a Psalm, hath a Doctrine, hath a Tongue, etc. Let all things be done unto edifying.  
Nay more, even he who taught his Disciples to pray in that manner formerly mentioned; did also pray before his Passion, more than once or twice, not in other, but in the same words. For look in what words he prayed to the Father at the first of the three times there recorded, in those he prayed at the second and third time also.  
And will none of these things move thee to come betimes to God's house, and to perform all duties as well as some? or art thou so singular by thyself, as that thou scornest to pray with thy neighbours at the appointed time, after the appointed manner, and in the appointed place? If thou art, then Scalam in Coelum erigito; Make thee a Ladder, and ascend up into heaven from us; as Constintine once said to Acesius: 
Sozom. lib. 1. c. 21.  for what dost thou here, if thou art too pure to be one among us?  
Verily, might these men have their wills, there should be no face of religion, nor order in the Christian world. They profess themselves to be Hearers; but if you talk with them, they are then become Preachers rather than Hearers; bragging that Laymen know the meaning of the Scriptures as well as Priests, and therefore need none of their directions, excepting when they direct according to what is already fixed in such a people's fancy. For I know well enough the bent of their bows: either we must preach what and how they will hear, or they will not hear what or how we preach. All, or the most of them, hate a written Sermon as abominable. But, as before they might have remembered, not only that the Scriptures are not of private inter pretation, and that the Priests lips are to preserve knowledge, 
Mal. 2 7. Jer. 36. & Baruck 1.5.  and that inquiry is to be made at his mouth; so also now, that Baruck wrote at the mouth of jeremy: that is, as jeremy did indite, so Baruck wrote. Yea, and Baruck also declareth, that he wrote and read his own Sermons.  
To which purpose I may likewise add what I have often read in the stories of the Church, of one Atticus, Bishop of Constantinople, who preached many Sermons, yet because they were done extempore, 
〈◊〉. l. 7. c. 2  Non ejus genoris fuere (saith mine author) ut merito vel ab auditoribus studiose perdiscerentur, vel monumentis mandarentur literarum ad posteritatem.  
But what care they for this? and therefore, to please the fancies of not a few, we must roll out our Sermons without premeditation, or else their tongues are fierce against us. And now, because every one will not produce such abortives, nor do the work of the Lord so negligently, for fear of that curse in the Scriptures, they cry out and say, We have an unpreaching Minister, 
jer. 48.10.  a dumb Dog, an idle Drone: not at all considering, that even they themselves are in the mean time possessed with that Devil which makes them deaf. For, if it were otherwise, they could not but be better husbands and huswives of what they have heard; and show the truth of their zeal, by the light of their practice. Beside which, this also should be remembered, that as all have not received a like measure of gifts; so neither have all a like measure of strength, but are impaired either through age, sickness, want, or other calamities. Now in such cases, if they stand so much upon Sacrifice, that they forget Mercy, where is their charity?  
But do I speak any jot of this to beget a dearth of Sermons? it is fare from me: for I know that there is no famine, like that of the Word. Do I not rather speak it to correct our schismatics in their idle wander, and to enkindle the fire of a godly zeal in them, towards the orders of our Church, and form of our prayers? They may remember (if they please) that He who was daily teaching in the Temple, said also that his Father's House was an house of prayer; not to one only people, but to all nations, Math. 21.13. Nay more, there is this order to be observed in God's service, that prayer is to have the first place. For, We will give ourselves continually to prayer, and to the ministration of the Word; say the blessed Apostles, Act. 6.4. Or again; Do I speak it to encourage the idle to go and hid their talents, glut themselves with pleasures, or leave the Word, to follow the world? That be also fare from me: for he that hath the meanest gift, 
Math. 25.28.29. 1 Tim. 4 14.15.16.  as by using it he may increase it; so by hiding it, he may chance to lose it. And therefore let every one of God's Ministers be conscionably careful to feed that flock, over which the Holy Ghost hath placed him, to the utmost of his power: and withal let his sheep know, that they are bound to hearken and listen to him, and not forsake him to follow strangers. For if the worst be said of him (thus set over thee) that can be, I hope he will be able so long as he is with thee, 
Act 15.21.  to preach unto thee as Moses was preached, being read in the Synagogue every Sabbath day: or as the Epistles of Saint Paul were preached in the Churches whither he sent them: 
1 Thess. 5.27 Act. 16.4.  or, as the orders of our Church enjoin us, by the reading of Homilies. 
Can 49.  All which is called Preaching, and may (without question) be profitable to such as apply themselves to be taught thereby. 
Rom. 10.17. Mark 4 24. 1 Tim. 4.2. Esa. 18.1. Heb. 4.12.  For as faith cometh (is increased, and mannersamended) by hearing, and hearing by the Word of God; So also by this kind of hearing, in which (or in nothing) you hear the Word of God: For it came to pass, when Shaphan read the book of the Law before the King, that herent his clothes, 
2 King. 2●. 11.19.  enquired of the Lord, humbled himself, and was moved in his heart; as the Scriptures bear us witness, in 2 King. 22.10.11.19. And last of all, neither is it but the opinion of Martin Bucer, that our Homilies were penned by some eminent Preachers, such as that age did then afford: of which kind of Preaching 
* Sunt sanè quidam, qui henè pronunciare possunt; quod si ab altis sumant eloquenter sapienter est conscriptum, memory que commendent at que ad populum proserart. si eam personam gerunt, non improbe faciunt. Aug. de doct. Christ. lib. 4.  Saint Austin well approveth, as may be seen towards the latter end of his fourth book De doctrina Christiana. For, if he holds concerning some in his time, who knew better how to pronounce then to make a Sermon, that they did not amiss to seek the benefit of their people by preaching what others had written; then it must needs follow, as an order fit to be embraced, that we neglect not the reading of Homilies, at such times as we have no other Sermons: for hereby, having the more time to provide us, our own Sermons will be the better, and fit to be preached. They who have a charge under them, and be not able to do this, if aged, must be helped; if indiscreet and ignorant, doing things ridiculously, or abusing things they meddle with, aught to be removed; for they have but crept in, to the dishonour of the Ministry, (like him among the guests) and want their wedding garment. Wherefore, all these things being well weighed, they be more nice than wise, more rude than learned, more envious than charitable, who inveigh so much at they know not what.  
4. The last are next: Let them be summed up, and thus they stand. The wand'ring hearer; the wondering, or curious hearer; the accidental hearer; the pleasing hearer; the scoffing hearer; the critical or cavilling hearer; and the envious hearer.  
By the first of these I do not mean such wanderers as the former, who trot up and down the country and the world for fresh pasture; but such, as coming to the Church (either because they would not be accounted Atheists, or because they are loath to fall into the hazard of forfeitures) & there being set, presently fall either a musing, a gazing, or apratling: their corn, their , their market, or other such like worldly business; or in some, the thoughts of their pleasures, sports, and pastimes, make them forget themselves, and transport their minds from the matter for which they were called: for by these they are captivated; and so (though they come to hear) the pillars of the Church, or stones in the wall (excepting the sound of words) hear as much as they. Neither is it but that sometimes this their brown study of wand'ring, shuts up their eyes as well as their ears; and so they scarce hear so much as before; not the sound of words: but are even as a dead corpse before the Preacher: and he unto them, as if he were preaching at their unworthy funerals. But [in Act. 20.7.] Paul preached, and the people heard him till midnight: One only, (namely Eutichus) fell asleep; and he (as ye know) was taken up dead; the rest watched. Whereupon a Father thus observeth, Media nocte vigilant, ut eos condemnent qui media die dormiunt. Or if they wander not in musing, nor drown their senses in a silent sleep, they run in the maze of uncomely gazing, looking about to see what others do, how the time passeth, who comes in, or what they wear; who hath the best flowers, the newest fashion, or the finest dress. But while they look thus after such things, they harm their souls, they lose their God. Or if they wander neither in musing, nor gazing, they are carried away with vain talking, and private whispering one with another; it being an ordinary thing for such as these, to tattle toys in the ears of their neighbours. But the very Turks do fare excel them; they go beyond them, and shall therefore rise up in judgement against them, as is said of Tyre and Sidon, against the Jews: for they do not only put off their shoes from their feet, when they enter into their Churches, otherwise called their Moschits; but do also so attend their service, that (as some have said it) if by chance they do but scratch their heads, they think all their former devotion to be lost. However this I am sure of, that when Christ preached in the Synagogue, 
Luke 4.20.  the eyes of all the people were fixed on him. And when Peter and john stood and talked to the Cripple, 
Act. 3.4.  whom they intended to heal, they commanded him that he should attend them, saying, Look on us.  
The second (as I said) is the wondering or curious hearer. For first, though he comes not to wander, he comes many times to wonder; and in conclusion can tell you nothing but this, The Preacher made an excellent Sermon, Is a rare man, and the like. But what good doth this excellent Sermon to such an Hearer? Little or nothing. For indeed how can it, unless he comes with a purpose to lead his life as the Word (and not as the world, flesh, and the devil) shall teach him. Or secondly, put the case that this hearer be sometimes such a one as is more expert in witty conceits then the vulgar: if so, than his curiosity goeth yet a little higher. For as the Oyster lies and gapes for a fresh Tide, so he for fine words, count phrases, smacks of eloquence; and by these he intends to better his discourse. But if it chance that he meet no such passage, he thinks the time tedious, and his labour lost: for it was not Matter, but Words that he came to hear; and so he goes home, and will not stick to say, He hath heard nothing. How beit I do not condemn elegancy of phrase; it is a singular gift: and to clothe good matter in elegant words, winneth many times even an unwilling hearer. But as Preachers may not aim at Words without Matter; so neither may the people catch at the shadow, and lose the substance.  
The third of this sort be Accidental hearers; such as think themselves more bound to Man then God: for it is by reason of the service which they own to the one, that they sometimes come and seem to serve the other. The world hath many such, who care not for coming, were it not upon that occasion: and these chief are those idle Servingmen, who (having crept into the service of some great man here upon earth) forget, that both they and their masters have a Master in heaven.  
The fourth is the Pleasing hearer, near of condition to the former: for hoping for some portion, or preferment, from some friend or other, who is better devoted then himself, he dares not displease him: This makes him come, although he leaves his ears behind him. So his body be there, it makes no matter for his heart, his mind, his soul: The one he knows is seen, the other hid. But because he halts where he should be sound, 'tis morethen probable that both he and his companions go out of the Church as the unclean beasts went out of the Ark; that is, they go out unclean, as they came in unclean: and for having no greater love to God's house here upon earth, are not unlike to lose the fair beauty of it in the glorious heaven.  
The fift is the scoffing Hearer: he hath learned of the natural man to be a kind of Atheist; and though he hath (as a man may think) the outward formality of a Christian, yet do but mark him, and you shall find, that he mocketh at nothing more, then at the Ordinances of God: like unto that wicked miscreant, 
Theod. lib. 3. c. 12. etc. 13.  revolting Felix; who, seeing the costly vessels of the Temple, which Constantine and Constantius had bestowed, said: En qualibus vasis ministratur Mariae silio: See with what plate the son of Mary must be served. But what was his end, already hath been showed.  
The next are the Critical or Cavilling hearers, such as love well the society of factious opposites: for they come as the Pharisees came to hear Christ; to entrap and traduce the Preacher for his doctrine. These commonly have a Theology of their own; and all that makes against it, is (in their esteem) but false Divinity: Or if it be not, they wish it were, that thereby the Minister may be questioned; and sometimes, rather than he shall be innocent, they will wrest his words to a contrary sense. But to these may be said, as that Father, holy Nazianzen, once said to his carping Hearers: 
Greg. Naz. in Orat. quâ se purgat.  Ye sheep, feed not your Pastors, nor be ye lift up above them:— judge not your judges, nor give laws to your Lawgivers: for God is not a God of tumults, but of peace and order.  
The seventh and last, is the envious hearer; not so much against the Priest, as against his neighbour. Ye may easily know him: for he sits like a malcontent, very sad and sorrowful (as if he were a deaf man and heard not) until he thinketh that the Preacher hath a special aim at some one or other whom he himself hateth: upon thought of which he cheers up his spirits, gins to look like a willing hearer, and is exceeding well content to drink up with greediness such a passage; thinking it no small happiness to have his ears blessed with the vinegar and gall of that particular. But if this be hearing, I am much deceived: 
Luk. 8.8.18.  For he that hath an care to hear (saith our Saviour) let him hear: yea, and take heed likewise how he heareth. Not turn aside and stop his ear: for than he doth not hear at all. Nor hear as himself pleaseth: for than he hears amiss. But hear as he ought; that thereby he may hear indeed: and so at the last, he shall be one day taken to that happy and joyful place of seeing: yea, and sing that song; 
Psal. 48.8.  As we have heard, so have we seen in the City of our God.   

SECT. III.  
THis therefore brings me unto a third thing propounded; viz. That the people obey, as well as hear.  
The obedience is twofold: 
Deut. 30.14. Heb. 13.17.  concerning Doctrine, and Government.  
1. That of Doctrine is first; and is no more but the submitting unto, and practising of what their Pastors teach them. For except it manifestly appear, 
Ezek. 33.31.  that the Doctrine delivered be false, thou art bound to reverence, to receive it, and to obey it as the word of God. 
Jam. 1.17.  Yea, though the preacher have much out of humane writers, and ancient Fathers: for what saying soever is agreeable to the word of God, and fitly applied, is to be received as the word; because, if it be truth, it must needs come down from God; who is the fountain, 
1 Cor. 4.7.  not only of every perfect gift, but of every good gift. For what good is there in man which he hath not received? To which purpose Saint Austin, speaking of such truths as are many times delivered even by Philosophers themselves, saith; 
Aug. de Doct. Christ. lib. 2.  Si quae vera Philosophi dixerunt, ab eis sunt (tanquam ab injustis possessoribus) vendicanda in usum nostrum: meaning, that what truths soever Philosophers have spoken, are to be taken from them, into our use, as from unjust possessors. Nay further, should the life of the Minister distaste thee, yet fly not his doctrine: For when the wicked Scribes and Pharisees satin Moses his chair, 
Math. 23.2.3  they said, but did not. In which case it was Christ's own advice, That what they taught should be observed, but what they did should be avoided. Dicunt enim quae Dei sunt, faciunt quae sua sunt; 
Aug. contra litter as Petil: l. 2. c. 6.  as Saint Austin speaketh. Whereto I add, that an eagle's eye an● an Adder's ear, are badly chosen: for who is there among the sons of Men that can acquit himself from humane frailties? But why do I talk of frailties? The world (especially in looking on us) is not so charitable as to put a difference between gross offences and infirmities. Nay, should we live like Angels, 
Math. 10.24.25.  or like Christ himself, there would not be wanting some or other to traduce us. If we suffer not ourselves to be defrauded, but seek for our own; we are accounted covetous, and seek not you but yours: although in this we do but call you bacl from that black sin of foul Sacrilege; wherein you do not so much rob us, as God, Malac. 3.8. Or if we will not suffer ourselves to be contemned, we are proud and ambitious: although in this, God's honour, and the dignity of our callings be defaced. Or if we endeavour to have things rectified that be amiss, we are accounted busy and troublesome: although in this we go about to discharge the duties of our places. For thus can the world extract something out of nothing, and multiply molehills into mountains, concerning the steps of our proceed. I excuse not all, but rather teach you to be cautelous and well advised in accusing those who be your Pastors. Nor do I think all to be free from scandalous living: Howbeit, even in this, sport not with accursed Cham at your Father's nakedness: but rather pray with the Church; that both by our life and doctrine we may set forth God's true and lively word, and rightly and duly administer his holy Sacraments: For indeed they preach most who live best; and why is that, but because such is the nature of frail mortal men, that they are more prone to be led by example, than by precept: howbeit our Saviour's rule directeth otherwise, as a little before hath been declared.  
Let it therefore be that you hear; and not only so, 
Math. 7.26. Jam. 1.22.24.  but that ye hear and do: For he that heareth and doth not, is like unto him who built his house upon the sands: or like unto one who beholdeth his natural face in a glass, who when he hath considered himself, goes his way, and forgets immediately what manner of one he was. Therefore be ye hearers of the word, 
Rom. 2.13.  and not hearers only, but doers also: for not the hearers of the Law, but the doers shall be justified. 
Deut. 7.12.13.  Or, as it is in Deuteronomy, If thou harken to my Laws and observe them, than the Lord shall keep with thee his covenant: he shall love thee, and bless thee.  
Nor again, may the nature of the Doctrine distaste thee: For in case thou hadst rather have sugar than salt, honey than gall, oil than vinegar, liberty than restraint; know that God hath sent his Spirit to rebuke the world of sin, john 16.8. And therefore being reproved out of the word of God, neither despise nor murmur: but rather remember your obedience, show your thankfulness, acknowledge your sins, bewail your iniquities, abstain from your wickedness, 
Heb. 3.8. ●8.  slack not your conversion, nor put it off from day to day, lest (by delaying) your danger be past recovery. Ye may vow (perhaps) to sacrifice your Minister upon the unsanctified Altar of your own scorn, for speaking (as you think) too home unto your souls: But do ye not know, that obedience was preferred in a fare better sacrifice than this; and rebellion branded withan hellish mark? It is devilish sure to disobey: 
1 Sam. 19.22.23.  Disobedience is coupled to the sin of witchcraft. And in Physic, ye also know, it is not required that it should please, but rather that it should help and heal. Wherefore, although the word, to flesh and blood, be not tooth some; yet let it suffice, that in itself 'tis wholesome. For conclusion therefore, (with that of Saint Bernard, and that of Saint Hierom) let me close up this point, and say; Auris bona est quae libentèr audit utilia, prudentèr discernit audita, obedientèr operatur inteliecta. Meaning, that That is a good ear which willingly heareth things profitable, wisely discerneth things heard, and obediently performeth hirgs discerned. For (as Hierom speaketh) Ille plus didicit qui plus facit: He hath learned most, who practiseth or doth most.  
2. And now from Obedience unto Doctrine, I pass to that of Government. This hath relation to those Fathers in especial, who (as the Apostle saith) are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Heb. 13.17.  Praelati: that is, such as are set to have the oversight and government of the Church; watching & labouring for the good of men's souls, not only like unto other ordinary Priests, where & when occasion shall require; who are indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, intendere: but much more, in caring for the Church, as men peculiarly set over it; and are therefore said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, superintendere, & supervigilare. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is one thing, and belongs to every Priest: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is another, and pertains solely to such of the Clergy, as have a Key of Jurisdiction, as well as a Key of Order. These than are they, who (as I said) do watch and labour for the good of men's souls, not only like unto other ordinary Ministers, where and when occasion shall require; but much more in caring for the Church, as men peculiarly set over it, to see to the preserving of peace and truth, order and decency in Gods public worship: without which, neither could the Church consist, nor God's worship be maintained; but souls sink for want of help. Such watchmen than are not set up in vain, but are (without doubt) as needful, as was pitch was for the Ark of Noah, to keep it from drowning under the waters. Obey them therefore, and submit yourselves unto them: 'tis the voice of God, and not of man, which calls you to it. 
Heb. 13.17.   
Nor is there cause why ye should refuse it: For if the political laws of [even Heathen] Prince's, 
Rom. 13.1.5. Dan 3. Acts 4.15.  are to be obeyed for conscience sake, (except where they enjoin disobedience unto God) then much more these that are for the maintenance of truth, concord, order, and decency in his public worship. Or, if you will, take up the reason thus; Civil powers appertain to the defence of corporal life, and civil society; and cannot therefore be disobeyed without detriment to the Common weal. But powers Ecclesiastical have to do with Religion and the worship of God. They meddle with men, not as men, but as men called to lead a spiritual life; and therefore cannot be disobeyed, without harm or detriment to that end for which they were first ordained. Or thus, there is but one God who is the author of both powers: so that if we must obey on the one hand, we may not disobey on the other; except we make it a thing of nothing to fight against the ordinances of our heavenly Father. 
Tit. 3.2.  Put them in remembrance (saith the Apostle) that they be subject to Principalities and Powers, and that they be obedient. This for the one. So also; Obey them that have the over sight of you, 
Heb. 13.17.  and submit yourselves: for they watch for your souls. That for the other. Herein agreeing to the doctrine of our Saviour delivered by himself; Go and tell the Church, 
Math. 18.17.  and if he refuse to hear the Church, let him be unto thee as an Ethnic and a Publican. Christian Princes have indeed to do in these things; as (in the ranks of Church Governors I have already showed:) but not to the disannulling of the power. For they be sent of God as Nursing Fathers to his Church; and are therefore to defend and maintain the power thereof, against all sorts of opposites that oppose themselves against it.  
And verily, a law and custom of the Church, was heretofore of greater weight, than to be of light esteem: The ancients thought it to be a good argument of itself alone, to convince others in their struggle. Hereupon that holy Father Saint Austin could urge, This is the authority of our Mother the Church; Hoc habet authoritas Matris Ecclesiae. Hoc Ecclesia commendat saluberrima authoritas. Premitur mole Matris Ecclesiae, etc. In which testimonies we see, that this blessed pillar of God's House, accounted the Laws and Ordinances of the Church to be a strong and conquering weapon against the adversaries of the Church. But such are the humours of these times, and so thwart to all lawful authority, that one and the same act, which would be willingly performed, if it were left to every one's free choice, may not be done when it comes backed with authority. For though it were accounted lawful, or indifferent before, is now as if the nature of it were altered, or not so warrantable as before it was commanded. Why else do they question what the Church enjoineth, and like quarrelsome highminded people, love to dwell in the fiery flames of contention? It is a sign of some distemper; a distemper that cometh of an heat or humour of pride: for (as Solomon speaketh) Only by pride cometh contention; 
Prov. 13.10.  but with the well advised is wisdom. But what care they for that? for let it but be that they may cry loudest, and have the last word, they are still bigger in conceit, and falsely take it as a truth that they have answered all sufficiently: whereas, on the other side, a modest disputer knoweth it is to little purpose to contend with a man full of words, or reason with a resolved and self willed opposite. Quid prodest Simiae, si videatur esse Leo?  
But be not, you who are such; 
See the 2d Epish to Tim. chap. 3. & 2 Pet. 2.10.  be not (I beseech you) so heady, highminded, fierce, despisers of government, presumptuous, self-willed, etc. as to disobey or speak evil of dignities: for these are humours best befitting the lewdness of lawless persons, and looseness of licentious livers; who have indeed an outward form of godliness, but have denied the power thereof; witness their creeping into houses to lead captive simple women, who (as the Apostle speaketh) are laden with sins, 
● Tim. 3.6.  and led with divers lusts. These are like jannes' and jambres, which resisted Moses, as if God had not given him that power and authority which he had. After whom was Corah and his company; a seditious sect, but smarted for it by a sudden judgement. Or, to speak with Saint Peter, 
2 Pet. 2.10.  They are bold, and stand in their own conceit, not fearing to speak evil of them that be in place of dignity or authority; especially against men of the Church. But as Saint john saith of Love, so may I say of Obedience; namely, How can they obey God whom they have not seen, if they will not obey the officers of his Church whom they have seen? For as judicious Hooker truly speaketh, It doth not stand with the duty which we own to our heavenly Father, (who is the universal Father of us all) that to the ordinances of our mother the Church, we should show ourselves disobedient. Let us not say we keep the Commandments of the one, when we break the Laws of the other: for unless we observe both, we obey neither. And again, seeing Christ (saith he) hath promised to be with his Church until the end of the world, her Laws and Ordinances cannot be contemned or broken, without wrong and despite to Christ himself.  
Neither do the words of Solomon but tend to the same purpose. For he doth not only say, 
Prov. 1.8.  Hear thy father's instruction; but addeth also, and forsake not thy mother's teaching. By Father, meaning either God who is the universal Father of all creatures; or the Pastors of the Church, who are sent of God as Ghostly Fathers, to teach and instruct the people: And by Mother, meaning the Governors of the Church; as even the Genevae note declareth. Or more plainly thus; They who teach and instruct thee in the Word, must be heard: and not only so, but even the laws and directions of the Guides and Rulers (who sit to govern) may not be neglected. And what our Saviour's doctrine likewise is, concerning this, you have heard already; and may hear more afterwards, when you have read a little further.  
In the mean time if I be desired to speak more plainly concerning the word Church, 
What is meant by the word Church and of changing the phrase from Father to Mother.  whose laws must be obeyed. My answer is, that here is not meant the whole popular or collective company of believers, but the Church in her Officers; which is differing from the popular and promiscuous body thereof. For the Church is either representative, or collective. By the first is meant only the spirituality, and chiefly the governing Fathers, or highest Priests. By the second, all others (as well as the former, them and all) who live within the compass or pale of one & the same Church. And because the whole Church together is oftentimes resembled to a woman bringing forth, and nourishing up of Children unto Christ; we sometimes alter the phrase from Father, to Mother, although we speak but of the Church in a representative body, where (by a Synecdoche) one part is put for the whole.  
But I proceed. 
A twofold objection.  And here some object, that the Church officers either bring in rites, and orders, at which their conscience stumbleth. Or secondly, that Bishops ought not to have any Courts Ecclesiastical, for the correction of those who break such laws as are said to be the laws of the Church.  
Answer. 
●. Answ. to the first objection.  Who can speak more like lose Libertines then these? But I answer more distinctly.  
First, 
See the Conference at Hampton Court, pag. 66.  that it is an ordinary thing for those who affect singularity, to turn all into a subtle inquiry, rather than into an harmless desire of being satisfied; and under an outward cloak of religion and conscience, hypocritically to cover the grossness of their disobeience: which is as Christ said of the Pharisees, They do things under pretence. For it is to be feared, that some of them which pretend weakness and doubting, are (as King james observeth) strong enough, and such as think themselves able to teach the King, and all the Bishops of the Land. In which case there is (I think) no better way to cure them, then that Aaron's rod should devour their Serpents: otherwise they will not only hisse against, but also sting (where they can) the bosom of the Church. Now in this, perhaps (as their custom is) they will be ready to complain of cruelty and persecution. But do they not know, Non est crudelit as pro Deo pietas: as saith Saint Hierom? Zeal for God and the Church's peace, is no cruelty: neither are they persecuted whom the hand of Justice punisheth for breaking the Law. They may bear the world in hand, that they suffer for their conscience; and abuse the credulity of the simple herein: but wise and moderate men know the contrary. For as Seminary Priests and Jesuits give it out, that they are martyred for their Religion; when the very truth is, they are justly executed for their prodigious treasons, and felonious or treacherous practices against lawful Princes and Estates. So the disturbers of the Church's peace pretend they are persecuted for their consciences; when they are indeed but justly censured for their obstinate and pertinacious contempt of lawful authority. Can they well remember it, 'tis they who be the true Ismaels'; not ceasing to infest their better brethren: making head against their Heads; and crying out like unto Libertines, that all their Christian liberty is destroyed: And why, but because in these matters of order, the private fancies of every idle head, or addle brain, may not countermand the warrantable authority of a public Law, nor set down such Rites as shall better please them, or (in their judgements) be thought more fitting then such as the Church ordaineth. This were indeed to invade another's right; to give Laws to our Lawgivers; an Husteron Proteron: and therefore may not be. Nay were it so, that every man should be left to his own liberty, then look how many Congregations, so many varieties. There would be (I dare say) little or no concord, but in diversities and disagreements; and so the Church of God, in one and the same Kingdom, should be rend and torn most miserably. The fourth Council of Toledo had an eye hereunto, 
Symson hist. of the Church, lib. 4. pag. 527  and did therefore (in the second Canon thereof) enjoin one uniform order in their Church service. And surely, seeing Christ's coat was without seam, there is no reason why in one and the same Kingdom the orders should be different. It were rather to be wished that the whole Catholic Church throughout the Christian world, under her several governor's in every Kingdom or Church Nationall, were ordered after one and the same manner: but because this cannot be in every respect (either in regard of the places, times, or conditions of the people) it is left to the discretion of every Church to appoint such as shall best serve them for decency, order, and edification: For if they be destitute of these properties, they are but brutish and insignificant, altogether unfit to stir up the dull mind of man to the remembrance or expression of his duty to God. For as it is with Tongues, so with Ceremonies: if they be dark and obscure, or not understood, they cannot edify. Many such are at this day in the Church of Rome: and I thank God that we of this Church are free enough from them. It were well therefore that what appertains unto us, were better observed: for, in the general, their institution is divine, though in many of the particulars they be but humane. And yet not altogether humane neither: For even the particulars are partly humane, partly divine; as being a part of that order and decorum which God hath commanded in general, leaving the particulars to the discretion of the Church, to be framed according to that general rule in holy Scripture: which being observed, they cannot but be good, true, holy, and pleasing unto God. Add moreover, that there be some particulars warrantable from Text, as well as Canon, as uncovering of the head, bowing at the name of Jesus, kneeling, etc. 
1 Cor. 11.4. Philip. 2.10. Exod. 20.5. Psal. 95.6.  To which may be added many such customs as were of old in the Primitive times; as Saint Paul insinuateth against all Innovatours, saying; We have no such custom, nor yet the Churches of God, 1 Cor. 11.16. So that from hence we have a plain Text in confutation of those, who love to contend against the old ancient customs of the Church; as bowing towards the Altar, praying towards the East, standing up at the Creed, Gospel, and at Gloria Patri; with such other like. Yea, and may from hence also gather, that the restoring of ancient Canons, and practices of the best times, (such as are some of those already mentioned) may better be revived, than sottish devices of I know not whom; especially such customs as the circumstances of our times and places will best permit, or be as well for decent order and edification to us as to them. For even Beza himself confesseth, 
Bez. Confess. Christ. sidei, c. 5. sect. 22.  that particular Synods, called by the Metropolitan of a place, are of singular use, as amongst other things, so to reduce matters of Ceremony to edification:  omnia ad aedisicationem referantur, saith he; That all things may be referred to edification. And if all things, than also Ceremonies; Veteribus ipsis Canonibus ad hunc finem revocatis. The ancient Canons themselves being called bacl again for the same purpose. If therefore either our or any other Church shall have officers which endeavour to revive ancient orders, let not the ignorant either cry out of Popery, or accuse them for troublesome Innovatours. For as they may appoint new ones, if occasion so require: in like manner they may revive old ones; and for both have warrant from the Scripture.  
Or secondly, 
A second answer to the first objection.  be it so, that what some of the Brethren pretend is true, namely, that their conscience is indeed tender, doth truly stumble, and that they stand in doubt: ought they therefore to persevere in their disobedience? aught they not rather to have their weak consciences better informed, and that as soon as they can? Surely, yes. For conscience not grounded upon sure knowledge, is a mere Bugbear: or (as one better expresseth it) is either an ignorant fantasy, 
See M. james in Basilie. Doron, lib. 1. pag. 18.  or an arrogant vanity. Neither may private scruples in particular parties, against a general Law, be accounted sure grounds to give warrant to any man's actions. Master Hooker, in the Preface to his works, speaks to the full concerning this: affirming, that when public consent of the whole hath established any thing, every man's judgement being thereunto compared, is private, howsoever his calling be to some kind of public charge. And again, as for the thing pretended; There is Conscience, and there is an error of Conscience: for conscience may, and doth err many times for want of due information; and so becometh over strict, counting that to be evil and unlawful, which indeed is both good and lawful. And although this be an ignorance, yet no invincible ignorance; there is means sufficient whereby such a conscience both may, and aught to be better informed. It is rather a supine negligence, a neglected, or affected ignorance, which misleads both itself, and others too; and therefore sinful to persevere or continue in it. Peccat, 
Aug lib 3. c. 15. de lib. arbitr.  saith Saint Austin, qui damnat quasi pectata, quae nulla sunt. And in another place, speaking concerning needless scrupulosity, he well affirmeth that it is Superstitiosa timiditas a superstitious fearfulness: 
Epist. 118. ad januar. c. 2.  for it ties a man so strictly not to offend against his own private opinion, as that it will not afford him so much Religion as shall lead to a dutiful and Christian obedience. And yet the Scripture teacheth, that where the authority of the superior goeth before, there the conscience of the inferior aught to lead him after. Whereto agreeth that of Tertullian, 
Tertul. lib. de coron. cap. 2.  saying; Laudo fidem quae ante credit observandum esse, quàm did cit. And what doth Saint Paul to the Corinthians, 
1 Cor. 1.10.  but beseech them as brethren, in the name of the Lord jesus, that they all speak one thing, that there be no dissensions among them, that they be knit together in one mind, and in one judgement. For the tying of which knot, the consciences of a few must not oversway the rest, nor the foot usurp authority over the head, but be regulated by the wisdom of the Church wherein they live: which may be proved, as well by example, as by precept. For when certain brethren at Antioch varied from the rest about Circumcision, 
Act. 15.1.  they were overswayed by the censure of the Council held at jerusalem, and not the Council overswayed by them. Whereto, in general agreeth the doctrine of Saint Peter, 
1 Pet. 2.13.  that we submit ourselves not only to the Law of God, but also unto the ordinances of men; and that, for the Lord's sake: Or, as Saint Paul speaketh, 
Rom. 13.5.  for conscience sake. And in more particular, as it relates to Church officers, 'tis still the same: (not think it warrantable to cherish and nourish your own peccant humours; but) obey and submit, as in the Text above mentioned out of the Hebrews is declared. To which also join that which is written in Act. 15.28. and then be rather fearful to offend the Law, than your own opinion. For, 
Act. 15.28.  It seemeth good (say the Apostles) to the Holy Ghost and to us, to lay upon you no greater burden. Where note, that what some thought burden some, was rather good and necessary: and therefore to slip down this bitter pill of disobedience, and to give way to an erroneous conscience, is to strain at a Gnat, and swallow a Camel. 
Eccles. 7.16.  But be not righteous over much, neither make thyself over wise. for why shouldest thou destroy thyself? as the Scripture elsewhere speaketh. In which words (me thinks) it is, as if a finger were pointed from thence to the Precisians of our times, whose very doubting is dangerous: for it corrupts their obedience; and so, makes them guilty of a certain sin. Wherefore it is more safe to obey doubtingly, than to disobey doubtingly: for we may not by disobeying commit a certain sin, in seeking to prevent a probable, but contingent inconvenience; as even the Author of the Holy Table hath declared.  
Furthermore, doubts (saith another) may be of two kinds; either Speculative, or Practical. If a doubt be only speculative, of the lawfulness of such things as lie in a man's own liberty to do or forbear, then to do a thing doubtingly, is a sin; Rom. 14.23. But if the doubt be practical, and the matter of it a thing commanded by authority, that doubting doth neither infer, nor excuse disobedience; Heb. 13.17.  
The exceptions from this Rule are very few; to wit, in cases only when Superiors command that which doth expressly oppose an Article of our Faith, one of the ten Commandments, or the general state and subsistence of God's Catholic Church. So then, be a man never so zealous, strict of life, or highly esteemed for his personal endowments; yet he may be more timorous than he needs, or contentious than he should: For it were a madness not to know, that the most sanctified and zealous men are men, and may therefore have some faults as well as others: For though all be not guilty of sins in one kind; yet In multis labimur omnes, in many things we sinne all. And if all in many things, than the best have some faults: and this (whilst thus) is one, even among those of high esteem, be all their other actions never so good, zealous, devote, or what you please to call them. One, did I say? Yes; and that a great one too: why else is disobedience likened to the sin of witchcraft, and every soul (without exception) commanded to obey and submit? as formerly hath been showed. Nor is it but augmented also in regard of circumstances: for whilst they whom we take to be good men shall stumble, and refuse to yield to the government under which they live, others are the sooner brought to do the like; and so the Church troubled, not only by themselves, but by such also as are too forward to tread in the steps of their proceed. Let them be loath therefore to cherish such timorous conceits, as shall from an error in judgement, make them at the last be guilty of some sinful practice arising from thence. For no man's goodness is good in this, nor may exempt them from the obedience unto Laws, nor make them be 
* 1 Pet. 4.15.  privileged to put their hands into bad actions: especially since such men's immunity would but encourage others to presume upon the like favour.  
Saint Paul, I confess speaketh to the Romans; Let not him that eateth, despise him that eateth not: and let not him that eateth not, judge him that eateth. Rom. 14.3. But from thence can be no warrant to take liberty, either for conforming, or not conforming, for the case is not the same. There the martyr of difference was not only indifferent in the nature of it, but was also left so as concerning the use; the Church had set down no Law concerning it. But is it so with us? 'tis not; and therefore obedience is required on our parts, without any question for conscience sake; we are else no dutiful Sons of the Church, but a peevish and perverse generation, who are not afraid to act the Viper's part, within the bowels of our holy Mother.  
I shall tell you what Saint Austin did: That pious Father once (in the behalf of his Mother Monica) consulted with Saint Ambrose about the like occasion, about matters of ceremony. For she being doubtful what to do, he went to Saint Ambrose, who told him thus: When I come to the Church of Rome, I fast on the Saturday; and when I am here, I do not. So thou also, unto whatsoever Church thou comest, follow the orders thereof; if thou wouldst not scandalise any, nor have any to offend thee: which when he had told to his Mother, she rested satisfied. In which regard, even Saint Austin also giveth this counsel, In his rebus in quibus nihil certi statuit Scriptura divina, mos populi Dei, vel instituta majorum pro lege tenenda sunt.  
Neither do our own Stories of the Church but tell us, that even such as suffered Martyrdom for the truth, made no scruple of conscience against the orders of our Church. Bucer (for his own part) approved of our English Liturgy, although at the first he made some doubt. Bishop Ridley went to the stake cheerfully, wearing a Tippet of Velvet, and a corner Cap: and yet (as that good old Father Latimer Prophesied) at his burning, there was such a candle lighted in England, as shall never be put out. john Philpot was an , and Dr. Rowland Taylour used the Service book to his great comfort, all the time of his imprisonment; and commended it at his death, a the last token of his love to his dear wife. Master Hullier also a godly Minister, burnt at Cambridge, most joyfully embraced the said book, even in the very flames, These you will say were good and goodly men; but had they sacrificed their lives in a factious quarrel against clerical habits, or other comely ceremonies of the Church, enjoined by King Edward the sixth, their Religious Sovereign; the author of the Acts and Monuments had never numbered them among the glorious Martyrs of Christ, as a reverend Doctor well observeth.  
And now also secondly, 
An answer to the 2d objection.  whereas some make doubt of the lawfulness of Spiritual jurisdiction, or Courts Ecclesiastical: I think there is enough in the former answer, to yield satisfaction even in this, here therefore I shall need to say the less. For can a Superior have power to make Laws, and not have power to punish where they be transgressed? or shall the civil Magistrate not hold his sword in vain, 
Rom. 13.4.  and must the Prelates stand for cyphers with their keys? No, saith our Saviour: Go and tell the Church. 
Math. 18.17.  But to what purpose, if there be in the Church no power of jurisdiction? Yes, to persuade say some; or to rebuke with words. Nay sure, 'tis more than so: for in our Saviour's speech, there is mention made of binding and losing. 
Verse 18.  And, what will you (saith Saint Paul) shall I come unto you with a rod, 
1 Cor. 4.21.  or in love, and in the spirit of weekenesse? that is, as one truly speaketh, will you be persuaded by fair words, or shall I exercise my judicial authority over you, shall I punish you? For punish sure he might, or else it had been to little purpose to have told them of his Rod.  
But to put all out of question, see what the Apostle writes to Timothy, the first Bishop of the Ephesians: namely, that against a Priest [or Elder] he must receive no accusation, 
1 Tim. 5.19.  under two or three witnesses: where I would that you mark these particulars, viz. That here is an accuser, here is a person accused, here is an examination of witnesses, here is a judgement and deciding of the matter; therefore here is an exercise of jurisdiction, and a Court for determining of Ecclesiastical affairs.  
What then remaineth, but that the Officers belonging to such judicatures, make uprightness their aim; that thereby all just cause of scandal may be taken away from these their lawful Courts. For when they have done their best, either ignorance, or malice, or both, will be ready enough to traduce them: and therefore, so much the more are they like to be exclaimed against, when indirect courses are plain and manifest. But herein care must be had, that the scandal of injustice be not laid upon such as are free enough from it. If some base minded under Officers abuse their places; it is no good argument to prove, that therefore Bishops are maintainers of unjust practices. For we know for certain, the Church (like a careful Mother) hath provided Laws to suppress such abuses, as she feared might be fostered in these her Courts. Witness those many Canons concerning the jurisdiction of Arch bishops, 
See the Canons of out Church.  Bishops and Archdeacon's; yea, concerning judges, Proctors, Registers, and Apparatours. As in Canon the 92. that none be cited into divers Courts for Probate of the same Will. And in Canon 115, that Ministers and Churchwardens be not sued for presenting: And in the 116, and 117 Canons, that Churchwardens be not troubled for not presenting oftener than twice a year, excepting at Visitations, or that the custom of the Diocese be otherwise: And, in Canon the 121, that none be cited into several Courts for one and the same crime, but that the officers cerrifie each to other what hath been presented to them: And, in Canon the 123, that no act be sped but in open Court: And in Can. 127. 128. that judges and Surrogates be well qualified: And in Canon the 129, that no Proctors retain causes unlawfully: And, in Canon the 133, that Proctors be not clamorous in Courts: And, in Canon the 134, that Registers abuse not their places: And, in Canon the 135, that no Ecclesiastical officer exact more than his ordinary fees: And, in Can. 136, that a Table of their said feees be set up in open view in Courts and Registers: And, in Canon the 138, that Apparitours shall not take upon them the office of Promoters or Informers for the Court. All which had been never done, if the Prelates had intended the upholding of wrong and robbery: for by these Constitutions it well appeareth, that they are no ways bend to countenance the courses of unjust proceed, but to punish and subdue all such offenders. And therefore to be (as many I think are) too ready to blame Bishops, for maintainers of pouling Courts, is (as one truly speaks) a matter in a slanderer to be punished, and not a fault in a Bishop to be blamed. In a word, such is the general looseness of these miserable times, 
This was proved true a long while since; as may be seen in an old ancient book called an Admonition to the people of England; printed, anno Dom 1589.  that all kind of justice (among too many) is grown into hatred and contempt: and men disdain to be ruled by it. And therefore when they are called, convented, and punished for such things wherein they have offended, or be bridled from that they would do disorderly, they grudge at it; their stomaches rise against it, and think all that is done to be unlawful, although it be never so just. And because they are not able otherwise to be revenged, they cry out that they be cruel and pouling Courts. But as I said before in advice to officers, Let uprightness be their aim: so now to offenders, in the words of God by his holy Prophet; 
Esay 5.18.20, 21.  Woe be to them that draw on iniquity with cords of vanity, and sin as it were with a cartrope; that call good evil & evil good, that put light for darkness, and darkness in the stead of light: that thereby they may the better nouzle themselves in feigned colours, and imagined excuses; although in so doing, they do but like unto that wicked generation, Who curse their Father, and do not bless their Mother.  
I should now come to the next particular, were it not that still I find another thing, which the factious first, and others next, distaste and sleight too much. And that's the celebration of such holy days, as they who live within the pale of our Church are urged to keep. But let me tell them, that in this they also go astray. For though some stick not to affirm, that it is a 
* This they affirm, because the Commandment saith, Six da●es 〈◊〉 on shalt labour.  breach of the fourth Commandment, and so a sin, to make more Holy Days than one in seven: yet shall they never be able to prove why it should be a sin rather now than heretofore. For shall the jews be no transgressors of the Law, though they have more days than their weekly Sabbath; and must the Christian offend in consecrating days beside the Sunday? Yes, say some; for they were led thereunto by God's express command. For some, I grant, they were: but for other some again they were appointed no otherwise than their Church ordained. 
Ester 9.21.  For did they not every year solemnize and keep holy the fourteenth and fifteenth day of the month Adar, in remembrance of their great delivery from the treason of Haman? 
1 Mac. 4.59.  And had they not likewise their yearly feast of Dedication; 
joh. 10.22.23  for the observation of which there was no precept, and yet Christ himself refused not to observe it with them? 'Tis sure they had. And therefore to say, Six days thou shalt labour, and not let to keep holy any other day than one, is an idle cavil, and scarce worth the answering. Howbeit, for thy further satisfaction, take this also with thee; that God, who might challenge all our time for his work, doth there show that he is willing to remit 
* Which part is ordinarily six days, though not always; as the jews themselves do bear us witness.  part of his right for thine own works: yet so, as he doth not restrain thee from doing public service to him, on any of those days which the Church shall appoint: for except there be superstitious ends aimed at on the days set apart, this which I say must needs be granted.  
But say some again, though we yield to the observing of such weekly days as are either in honour of the Saviour of the world, for the diverting of some judgement, or for the testification of thanks for some great benefit; yet why should the Church press upon us the keeping of Saints days too as well as these? Why? because the righteous shall be had in everlasting remembrance; as the Psalmist speaketh: 
Psal. 112.6.  and the memory of the just be blessed; 
Prov. 10.8.  as the son of the Psalmist hath expressed. Or because of that knot of fellowship which is between the dead Saints and the living, this being that Communion which we confess and believe in the Apostles Creed: so that as they pray to God for our good in general; in like manner we praise God for them in particular, account their memory precious, set their examples before us, as the glasses of our lives, and desire to be made partakers with them of the glorious resurrection in the life to come.  
I would to God therefore that none but Puritans were guilty of this sin in slighting such Holy Days: others also cut off their esteem more than is meet. For, that I may close up all with full satisfaction, our Church appoints no set days for titular Saints, such is are many in the Church of Rome: but for such as were Apostles, Evangelists, and Martyrs indeed; whom Christ honoured so much as to make some of them establishers, and others as it were founders of that Kingdom which cost him his dearest blood; and accounted them worthy to suffer death for his sake: so that (as one truly saith, 
Mr Dow of the Sabbath and Lords Day, pag. 62.64.  and I speak it in his own words) we may justly solemnize either the days wherein those burning and shining Lights first appeared to the world, or the days of their departure hence, which were the days of their happy inauguration into the Kingdom of Glory, when they both left to the Church Militant the glorious example of their Christian fortitude, and became an occasion of new joy to the Church Triumphant, by the accession of new citizens to that heavenly society. On which days we honour God as the author of all that good which either they, or we by them are partakers of: for our prayers and praises are to him, though with reference to them in what they have done. So that they are honoured only as God's instruments, and as those who having been imitators of our blessed Saviour, are worthy patterns of our imitation. Neither is such a day more holy than another, but in relation to the separation of it to such holy and religious duties, which the Church ordaineth to be performed on it. And therefore, lest in the revolution of time, ingrateful forgetfulness should obliterate the blessed memory of such just ones, we have these solemn Feasts, and set Days, in an annual memorial of them, to the glory of him whose Instruments they were.  
And so an end to this Section.   

SECT. iv  
I Come now to a fourth particular; namely, that the people no way hinder their spiritual Fathers (whether Bishops or others) from going on cheerfully in their offices: for if through default of their flock they go on Gementes, it cannot in conclusion but be woefully grievous unto those over whom they watch, Heb. 13.17. Consider therefore and mark it well; and withal observe, that he who hath said, Touch not mine Anointed; 
1 Chron. 16.22. Psal. 105.15.  said also, And do my Prophets no harm. Yea and further, that the word of God may have a free passage, Pray for us, saith another Scripture. For as we desire, that to you may be a door of entrance, 
Ephes. 6.19.  whereby you may be saved in the day of the Lord Jesus: so is it also on your parts to provide that our door of utterance be not barred through your occasion.  
All which, in a word, tends to this; that you afflict not, trouble, or molest your ghostly Fathers: For if you must study to be quiet, 
1 Thess. 4.1. Rom. 12.18. 1 Thess 5.13 Ephes. 6.15. Esa. 32.17.  and have peace with all men, then much more with those who preach the glad tidings of such good things as Peace, and divide aright unto you the Bread of Life, on which your souls (except you mean to be damned, die, and perish) must be sure to feed. What (I wonder) is it that 
* You who vex your Pastor's peace. Luke 10.3.  you think? You are but Wolves if you worry those who are sent like Lambs among you. Christ hath said it; nay, did foresee it: and the Church of God (especially the Ministers of truth, 
Gal. 4.16.  have always found it; and may therefore, in the Heraldry of their Divinity, take up the Cross (as their most significant Arms) and paint it forth in a sable field: portraying for the Crest a Wolf rampant, crushing in his paws an Innocent Dove, or an Harmless Lamb; out of whose mouth may come this Posy or Motto, Facere bonum, & habere malum. For thus it was with Christ: He pitied, 
john 7.  and was mocked; he healed, and was hurt. Yea, and thus hath it been not seldom since with those whom he sendeth after him, be they never so wary how they walk, or never so careful how they instruct.   

SECT. V  
BUt here is not all. Impoverish not, is another branch: 
Luke 10.7. Jam. 5.4.  For the Labourer is always worthy of his hire; and to detain it from him is a crying sin.  
The old Pharisee was therefore in this an honest man. He would not rob the Church, but paid tithes of all that he possessed: not neglecting so much as Mint, anise, and Rue. Which practice of his was welapproved by our Saviour: not as a thing arbitrary; but as a thing necessary. Christ setteth an oportet upon it, 
Math. 23.23. Luke 11.42.  or a necessity of so doing: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, These things ought ye to have done. And Saint Paul also teacheth it, in such Texts of Scripture as I shall afterwards mention.  
Howbeit men (for the most part) now are of another mind. For that which God requires (not only as a token of his Universal dominion, and liberal donation, but) as a means to uphold his worship and service, is too eagerly cried down by them who rob the Church; saying, (as did judas of the precious ointment) Ad quid perdito haec? Wherefore is all this waste? For thus do the sacrilegious worldlings in their hungry zeal, gape after the spoil and ruin of the Church. And although many of them may perhaps seem more devote than the residue of that crew, yet may we expect as little good from them to the Church of God, as from the rest who march more openly. For many will go with the Wisemen from the East to seek Christ; yea, and will fall down and worship him: but they are grown too wise to open their treasures; except it be in a manner of a scant alms to a wand'ring Levite, fitting to their fancies: or if more, perhaps some miserable mod cum by way of stipend to a discontented Separatist, who beareth as little love to the Church in her Governors, as they in her revenues or honourable maintenance. This makes us hear much talk many times of competencies, stipends, and benevolence: But as for tithes, if the Clergy should have them all, then farewell to the Laity, cry these small friends to God Almighty. They would therefore that tithes should be every where abolished (excepting from their own hands) that thereby they may the better bring the Priests to impotency, scorn and misery: Not remembering, that (whilst they contend to make these things Lay fees) they themselves are like to suffer for it, both in the want of a zealous and learned Ministry, as also for devouring of holy things. I will a little touch upon both these.  
Want of means is (first of all) a means to hinder free speaking. To live upon courtesy, is to be kept in awe; the Prophets shall be no better than shadows; such as may not teach but as their hearers fancy: for they shall be even forced, 
* Burg. of personal tithes. Hos 9.8. Ezek. 13.10, 19  Fidler like, to play nothing but what their good masters please to call for. And, for an handful of Barley, or a piece of Bread, they must not refuse to ensnare the people; to sow cushions under their elbows; or to bedaube over such sins as they should reprove. Secondly, this we also know, that Honos alitartes. Wherefore if the devil shall by any cunning be able to weaken the props, or pull away the rewards of learning, he doubteth not but that in short time he shall worry the face of true Religion, and make a fair way to the devouring of Christ's flock. If the state of the clergy (saith one) shall be made contemptible, 
Admonit to the Church and people of England, pag 29.  and the best reward of Learning a mean pension: he [viz. the devil] forseeth that neither young flourishing wits will easily incline themselves to godly learning, neither will their parents suffer them to make that the end of their travel. We may flatter ourselves (saith another) and say, 
Tho. Ryves Dr of the Civil Law, in his poor Vicar's plea, pag 146.  That men ought to take this calling upon them, not for any worldly respect, but only for devotion unto God: But experience hath ever proved, that if there be no maintenance, there will be no Ministry. The saying of Demosthenes to the Athenians, is sure and true: Never look for a man (saith he) who to do you service will undo himself; for you shall never find any such. And therefore (as it followeth in the said author) we may not hope that any man will set his son to School, and train him up in the study of Divinity, unless there be an hope of maintenance for him. To which agreeth that of Panormitan; Ad tenuitatem Benificiorum necessario sequitur ignorantia Sacerdotium: Small Live make wooden Priests: and for want of learning in the Minister, proceedeth a general decay of Religion. For where no Prophet, there no vision; and where no vision is, there the people decay, Prov. 29.18. Yea, 
Neh. 13.10.  faith another Scripture, when the portion of the Levites was not given them, they left the Lord's house, and fled into the field. Which therefore caused Nehemiah to bring things into a better order, and to help this defect by restoring to the Priests their former maintenance; as in the place quoted in the margin may be seen. Before whom Hezekiah did the like; He commanded the people that dwelled at jerusalem, to give to the Priests and Levites their portion, 
2 Chron. 31.4.  that they might be encouraged in the Law of the Lord. For as St Paul's words insinuate, If God take care for oxen, much more for Ministers. And therefore saith he, For oursakes no doubt is this written, that he who ploweth should blow in hope; and that he who thresheth in hope should be partaker of his hopee: 1 Cor. 9.10. The words therefore of that 
* Winchest. Posthum. pag. 19  thrice famous man cannot but be true; Nemo vos seducat verbis falacibus:  salus non sine verbo, nec sine Propheta verbum; sic sine author amento suo, neque Prophetas neque Prophetarum Scholas, diu fore certum est. To which is consonant that obervation of a great Lawyer (I meane* Judge Cook) who well observed, 
† in the Bishop of Winchest. case.  that julian the Apostata having a purpose wholly to ruin the profession of Christianity, 
Ruffin. l. 1. c. 32. Socrat. lib. 3. c. 10. Theod. lib. 3. c. 6. Dr. Ryves obr out of Ploughed.  used not the sword (as Dioclesian and others did) but took away the means of the Clergy; knowingfull well, that if those once failed, the number of the Preachers would not long continue. The reverend judges of England (saith Plowden in his Commentaries) long since observed, that by the abuse of the Monks, in applying all to their own bellies, and leaving little or nothing to the Vicars, many abuses came creeping in. Adding moreover, that as the revenue of Parish Churches decayed, so likewise did Preaching. 
* Winchest. Posth. Conc. ad Cler. pro grad. Doct. pag. 19  Non ergo vectigalium medò, sed & Prophetarum, & Concionum, & Animarum— gurgites sunt, qui sacra deglutiunt. which is as if it should be said, They do not only devour the means of the Priests, but even the Priests also, Sermons, and Souls, who rob the Church.  
Next, for a destruction to themselves in more particular, see this Text of Scripture, Prov. 20.25. By reason of which testimony I remember these words: Let it be proved (saith one) that God hath assigned tithes to Gentlemen, and I will clear them from that menace of Solomon [in the foresaid Text] namely, that It is a destruction to devour that which is holy. Which is as if it should be said, They that are guilty of this sin, do but suck in a bitter sweet, a faire-seeming purchase, but a destroying possession; a desired bait with a wounding hook; a sacrificed morsel with a burning coal, apt and fit to kindle a judgement both against them and theirs, who desire (as the Psalmist speaketh) to take unto themselves the houses of God in possession. 
Psal. 83.  It is therefore generally observed among all nations, that there was ever a main difference set betwixt that which was dedicated to divine worship, and that which was for common or vulgar use. Which difference not observed, was judged even by the Heathens themselves, to be an incurable crime; and the actor thereof, not to be ordinarily evil, but a creature composed of inexpiable villainies, as Saravia observeth out of Plato de Legibus, Dial. 9 And verily we find it to be one of the most capital offences than is pursued with Divine revenge, as both the holy Scriptures, and stories Ecclesiastical have recorded.  
As for example; When Achan had stolen from the consecrated stuff of jericho two hundred shekels of silver, with a wedge of gold, and added it to his own goods; 
Iosh 7.25.  all Israel suffered the wrath of God, till both he, and his were punished: 
Malac. 3.11.  and when Tithes and offerings were not duly pa●d, the whole Land of the jews was cursed. Balthazar also, even whilst he was quaffing in the Vessels of the Temple (not taken away by himself, but by his Grandfather) was an eyewitness to the inscription of his own doom, 
Dan. 5.  written upon the plastered wall of his stately Palace. Alchimus likewise, who sought to overthrow the Temple at jerusalem; was stricken with a palsy, and died miserable. 
1 Mac. 9.55.56.  Heliodorus, and his companions, who came to take away the holy treasures, both saw, and felt the power of God against them. Antiochus, 
2 Mac. 3.24.  who had spoilt the Temple, 
2 Mac. c. 5. etc. 9  & vowed to make jerusalem a place of burial; was (in the height of his pride) pursued by divine punishment. judas, 
John 12.6: Matth. c. 26. etc. 27.  who first of alrobbed Christ, and afterwards sold him to the chief Priests, became his own accuser, judge, and hangman. Ananias, and Saphyra, 
Act. 5.3.4.  for keeping bacl part of what they had devoted to the Church, were suddenly destroyed: which fact of theirs (as Saravia hath well observed) though it were more  than if they had done so with others money, could not avoid the high hand of Heaven; and therefore remains as the great terror to all Christians. Their death was coelitus immissa; and therefore God therein declared, that even now in the times of the Gospel. he himself is a punisher of these wicked offences. Nay more, in that example may be observed.  
First, that God is well pleased to see us dedicate our goods to holy uses.  
Secondly, that things so dedicated, are (after that act) none of ours; and therefore may not be taken bacl again, or detained from that use for which they were devoted; without the danger of that great impiety which calls for a direful judgement to attend upon it. Of which nature be our Bishop's lands, Glebe lands, and such like other portions given to the Church by pious Princes, and other zealous Christians. I do not say that Abbey lands are of the same nature: For as it is certain that the Popes, and Monks did in many things rob the Church of what belonged to those who did the services therein. So they did also in as many things (or more) rob and wrong the Commonweal; which was done, not upon the calling, and planting, but upon the corrupting of Churches; whereas the lands of Bishoprics were given presently upon the planting of Churches, before they were corrupted with prevailing Heresies, or Superstition; 
Dr. Carlton. of tithes. c. 5.  no story being able to show, that ever there was a Church planted in the best times; but either lands were committed to the government of the Bishops, for the use of the Church, and them in their government, or else the price was brought to them who had the government, as in this of Ananias, and Saphira, is apparent. And therefore though such Ecclesiastical possessions (as they commonly called them) which were gotten by fraud, or force, and usurped against all right, or given at first to a mere esupersticious use, 
Sarav. of the honour and maintenance of the Clergy. c. 7.  are in the power of the chief Magistrate to take them away, and employ them to better uses: yet on the contrary, what hath lawfully been given to the Church, & received, is without doubt consecrated to God, nor may without sacrilege be otherwise transferred. In which regard the Impropriations also, though taken from the Monks, who took them from the Church, cannot be of right given to any other use, then to the upholding and maintaining of God's worship, and those who do the services belonging to it.  
Thirdly, and last of all, from hence we likewise learn; that they who do either keep back, or take away any part of that portion lawfully devoted; do it because they want the true fear of God, or (as it is in the words of that Text) because Satan hath filled their hearts. See the whole passage in Acts 5.  
And again, how many Stories relate the plagues which fell upon julian for his Apostasy, and Sacrilege? who (in derision of Christ and Christians) when he had stripped the Church and Bishops of all they had; told them that in so doing, he had an especial care of their soul's health, because the Gospel commended poverty to them. We also know what became of that other julian, this man's uncle; viz. how his privy members first, 
Sozom. lib. 5. c. 7.  and afterwards his other parts rotten and corrupted, for his sacrilege, scorn, and blasphemy; the rottenness whereof turned so fast into filthy vermin, that no physic could help him. 
Theod. lib. 3. c. 12.13.  Neither are we ignorant how miserable was the end of that scoffing Felix, formerly mentioned.  
Besides which, 
Malac 3.9.  even the very negligence of paying Tithes, and Offerings hath been punished. And although all and every offender against the Churches right, hath not on the sudden met with speedy vengeance; yet let not this embolden any: for God punisheth some with sudden and remarkable judgements, that others may take warning. But if after all they will not be warned, he is as just to them (in what way best pleaseth him) as to others guilty of the like wickedness: They far no better than their Predecessors; their judgement sleepeth not. It is a favour (if men could see it) that he proceeds many times but slowly to revenge: But his patience being abused, he turns his favour into the more bitter frowns: and so, though it be Lento saepe interitu; yet it is certo tamen to every one not freeing themselves out of that snare wherewith they are taken. Remember therefore, that Optimum est aliena frui insania; or to be warned by another man's harms, is a great happiness.  
Or otherwise thus. The wrath of God (saith one) is either a ruin suddenly throwing down, or a net catching; and after a certain time destroying: Yea, the Lord threatneth, that sometimes Ephraim should find him as a moth, 
Hos. 5.12.14  sometime as a Lion: As a Lion he devoureth speedily; and as a moth, he consumeth by degrees. Which is fitly applied to the Robbers of the Church; for whilst they are bend wholly upon the prey, they forget the snare; and on the sudden are not able to feel it. Yea, though for the present they be frolic, fresh, and flourishing; yet their foundation ●ayleth, as being built upon the devouring quick sands of covered quagmires. And therefore a man cannot be better secured from this sometimes slow coming evil, then by removing the moth, which unremoved must needs consume him. I say no more, For aliter perit navis sentina neglecta, aeliter obruente fluctu, sed utroque perit: They be the words of Bishop Andrew's, in his learned Posthumus.  
I might now make mention of the Heathens, but I suppose it needless; for although they have been punished by an invisiblehand for robbing of Idol Temples, yet it was by the Devil; who being God's Ape, strives to come near him in the imitation of such things, as shall best make for his own purpose: as is seen in that answer which he gave to his Priests at Delphos, when Brennus with his Soldiers came to rob the Temple there. 
Livius, lib. 38.  For when they asked counsel of the Oracle what they should do, he willed them to take no care for the matter, because he would defend his own Church; as he did, by throwing part of an hill upon the Host by a strange earth quake, terrifying the rest that remained with tempests of hail, thunder, and lightnings; wherein Brennus was also so sorely wounded, that like one impatient of his sufferings, he slew himself with his own hand.  
I will not therefore stand to tell you of Cambyses, Xerxes, or the gold of Tholouse: Nor will I speak of Pyrrhus, who (with his whole Fleet) perished in the waters, even whilst the prize of his sacrilege was heavy in his ships.  
But I will rather proceed to that which I first intended; namely, to show the divine right of Tithes, and to declare that where they are impropriated, there God and his Church are rob. For can it be thought that man is wiser to order these things, better than God hath done? Or is it reasonable that the rewards of our labours should be imbezeled into the hands of Lay-possessours for doing nothing? What is become of Conscience, or true piety, if in maintaining that they may, men tremble not at it?  
It is not enough to vouch prescription for the infeofment of Lay-patrons: for if nullum tempus occurit Regi, that is; if no custom can prescribe against an earthly King, much less against the King of Heaven and earth. For first, by right original Tithes are the Lords: And secondly, by way of assignation they appertain to the Church in the officers thereof, and this for the service that they do. To put us therefore off with stipends, courtesy, and benevolence; is to alter God's order, and to tie us to such mean modicums, as are commonly both scant, and uncertain; which is a thing miserable, and not honourable. And yet saith the Apostle, 
1 Tim. 5.17.  He that ruleth well is not only worthy of honour, but of double honour. Wherefore let me tell you in a story what I have read in print to the same purpose. There was once a certain Signior, who came to one of the Images of our Lady, and threw into the basin an angel of gold; at which the Image made a low & humble courtesy: Now his manstanding by, and seeing this, did much admire the matter; and because he also would have a courtesy, he purposed to throw in something; whereupon he put in six pence, and took out his Master's angel. So also they that rob the Church, of what was once her ancient revenues, if they leave her but any thing (be the moiety never so small) they look for courtesy and observance, and would that the Clergy should think themselves well that they have any thing left.  
But be not deceived; For as Malachi saith, 
Malach. ●. Galat. 6.  God, in so doing is rob: So Paul affirmeth, that he is mocked. Shells will not serve, where the kernel is due; nor a small something acquit you (my Brothers) from doing of wrong. For as you are bound to communicate to your teachers; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all good things, Gala. 6.6. And if in all good things, or in every thing of the best and highest esteem, then much more in things of a lower and meaner reckoning: For Omne magis continetin se minus, the lesser is comprehended in the greater. This first.  
And secondly, as there is nothing too good to be dedicated to God, and his service; so nothing so mean which we can possibly have, without his blessing. All comes from the bounty and goodness of Almighty God: To be thankful therefore for every thing, is to pay a tribute out of all, as jacob did, Gen. 28. Cunctorum quae dederis mihi, Decimas offer am tibi, saith that blessed Patriarch. Sed omnia quae homo habet, sunt ei data divinitus: ergo de omnibus debet Decimas dare, 
Aquin. Sum. 22. q. 87. art. 2.  saith Aquinas. Yea, and saith the Scripture also in another place, Remember the Lord thy God, it is he that giveth thee power to get riches, Deut. 8.18. And so some (following the true sense of the place) translate it; Communicate to thy teachers in all thy goods. although it be literally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all good things.  
Neither thirdly, doth that of our Saviour (formerly mentioned) but speak as much. For it is most certain that he did well approve of those smaller Tithes of Mint, anise, and Rue; thereby 
* Mr. Rob. Revenue of the Gospel, c. 12.  intimating: that whereas the Providence of God doth order and bring forth, as well the least branch of little herbs, as the whole valleys of Corn, and whole herds of Cattles; so it is good reason that the Lord be paid his Tribute or tenth out of those smaller and tender crops, as well as out of those more plentiful increasings. Yea, so exactly doth the Lord require his Tenth, as he cannot in any case endure the diminishing thereof: Increased it may be, by the more zealous, and thankful; but not diminished. Whereupon the people of Israel were strictly charged, that no man should exchange, or make composition for his Tithes, except he would give for them a sister part more than the price thereof, Levit. 27.31. The Apostle therefore meaneth [by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] that he who is taught in the Word, should make him that taught him, partaker in all his goods.  
It is proved then, that we may claim a part in all: and if a part in all, why not that part or portion, which in all ages hath been paid, until the Church was rob? For though in those words of the Apostle formerly mentioned, there be no express mention of a tenth part; yet if Scripture, may be expounded by Scripture, we shall find no other part assigned than a tenth: No not now. For,  
First were the law of Tithes abrogated, than he would have showed some other way, how the people might make their Teachers to communicate in all their goods; but seeing he showeth no other way, it must needs be as it was before; for no positive sanction can reverse God's appointment. If he hath once spoken thus, or thus it shall be; show me then I pray you who can alter it but himself: Si princeps causam inter parts audierit, et sententiam dixerit; lex est in omnibus similibus: which rule doth much more hold, as it is appliable to the King of Heaven. And therefore what hath been once commanded in the Old Testament, doth remain a Law for ever, except (as Mr. robart's truly speaketh) it hath been since repealed; which is not where to be showed concerning tithes, either directly or indirectly. Never was this right disclaimed, nor removed to a new rate: And therefore, whereas the Lord having formerly both challenged and received; under the Law, and before the Law, not only a part, but specially, and by name a tenth part, (as I shall afterwards show you;) it is our duty still to acknowledge and perform for God's due, not a part (we know not which) but even this known particularly described Tenth. For as in the case of divorce, Christ sent the Scribes and Pharisees, to see how it was, Ab initio; so in this case of maintenance for God's Ministers, Inquire of the old ways, and when you find that in the beginning it was not so, as sacrilegious persons now would have it, nor commanded since that it should be so, you may conclude without any more ado, that the Quota pars is still a tenth. And indeed (that we may bring the total of this dispute home to the Apostles Text) that very way, of paying tithes, is a real communication of all kind of goods; whereas in stipens, taxing of houses, or rating of persons, cannot but be much error: Pars celatur, pars subducitur; ausim dicere [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Omnia bona non communicantur, saith that famous 
(*) Bishop. And. in his Posth. De decimis. pag. 148  Worthy of happy memory.  
And again, secondly, that it ought still to be as in diebus illis, St. Paul (
† 1 Cor. 9.13, 14.  in another place) speaks it more plainly; expressly setting down the practice of the Old Testament for a Precedent unto the New. He fetcheth proofs 
(*) Deut. 2● 1.  from Moses awnot only to confirm the equity of providing maintenance for God's Ministers; but also to show and confirm the manner how, even to the measure thereof. For it must be granted, 
Dr. Carlet of tithes. c. 4.  that the Apostles words concluding sometime certainly, do rather conclude that which was the ordinary maintenance commonly received in the Church, than that which was never in use, insomuch, that as the Levites lived by tthes, and offerings, so should we: For it is in the Text, plainly, and directly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Even so: Even so hath the Lord ordained, that they who preach the Gospel, should live of the Gospel. And if even so, then by tithes and offerings: for so was the Ministry of Law maintained. Nay, mark it yet a little better, and it cannot but be yielded, that whereas the Apostle saith, The Lord hath ordained, that they who preach the Gospel, should live of the Gospel, there must be some ordinance of the Lord shown concerning this of which he speaketh: but none can be showed, excepting that of old. The Apostles times were extraordinary, and such as they could be, where Persecution put all things out of square; yea, such as they could be in the first founding of a Church, the Planters and Waterers being sent from place to place, and things not settled till a long while after, as anon shall be further showed. Here therefore was no ordinance for a continued maintenance: Their taking of benevolence proves no such thing, no more than their going from place to place, proveth that a Church should be always unsettled. And therefore his Ordinance was of old; & so this [Even so] can plead for nothing else to be ordinarily received, than tithes and offerings; for Even so hath the Lord ordained. And why, Even so, or after the same manner? but because God's part is certainly annexed to God's worship: the rate or measure whereof (beside offerings) is said to be a tenth of all that, wherewith the Lord (year by year) blesseth his people; this being that main and principal tithe, 
Deut. 18.1.  which (in Deuteronomy) is called the Tithe of Inheritance, as afterwards more fully shall be showed.  
Bullinger, in the tenth Sermon of his fift Decade, speaks not so much of tithes, as of stipends, to be given to the Ministers of the Gospel: yet when he cometh to this of Saint Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Even so hath the Lord ordained, he than concludeth thus. But I judge (saith he) this especially to be observed, which the Apostle speaketh in plain words, viz. That the Lord instituted his Ordinance, concerning the maintenance of the Ministers, unto the imitati 〈◊〉 of the ANCIENT LAW of of the jewish people. Hereof we gather, that we miss not much the work, if in this, and such like cases, we do not utterl reject the ancient institutions of the Fathers. Thus he. Another, speaking of our own country, saith: Here only was the error of that mark, the King did not restore the Tenths to the constant maintenance of the Ministry; which portion, whether it now belong to the Church, or no, jure divine, I intent not to dispute pro or con: But this I dare say, Gods own order hath manifested it to be both competent and convenient for that purpose beyond all old exceptions, or new inventions, and so proves it to agree with the Law of Nature, if not to flow immediatel from thence; deserving therefore to live after the honourable burial of the Ceremonial Law, as it breathed long before it. Thus that other.  
Neither, thirdly is it, but that in the seventh Chapter to the Hebrews, Levi is said to pay tithes unto Christ, because Abraham, (in whose loins Levy then was) paid tithes to Melchisedech, the type of Christ: which, whether it be pertinent to our right and claim, who are the Ministers of Christ, I shall need to say little. Only this I would should be well observed, that as under the Law it was not so much the Levites, as God by them who received this sacred tribute; So before the Law, not so much Melchisedech, as the Lord in Melchisedech: yea, and now also under the Gospel, not so much the Ministers, as Christ receiveth Tithes. For he (saith the Apostle) Of whom these things are spoken, is Christ our Lord, who sprang out of another Tribe, then that of Levi, even out of judah, Heb. 7.13, 14. Quod debehat Ahraham Deo, solvit in manum Melchisedeck, saith Calmin; 
Calvin. in Heb. 7.  That which Abraham owed unto God, he paid into the hands of Melchisedeck. Or, as Saint Chrysostome speaketh: Abraham, the Father of the faithful, 
Chrysost. house. 5. adversus judaeo;  paying his Tithes to Melchisedeck, shadowed out all the faithful, paying Tithes unto Christ. Again, Tithes paid to Melchisedeek, are here brought by the Apostle to prove (not only the greatness, but) the perpetuity of Christ's Priesthood: and therefore Tithes ought to be paid as long as Christ's Priesthood standeth.  
And, as I said before, although the Priests have always received them yet (the original right is none of theirs. They have them but by way of Deputation, or Assignment: and this but once made manifest by any written Law. Howbeit, that once was enough, because the end was ever the same, namely, for the service that they do. This very end made it be practised in Nature, towards them that then were the Lords Priests: though 
(†) Bishop Mount. against Mr. Seld. ●. 1. pag. 210.  no doubt the Patriarches had for this (as for all other points of Divine service) special instruction and direction, by Illumination, Angelical information or divine Revelation, which was the Pedagogy God trained them up in, until that Scripture came in place wherein the Assignation, and reason of it, was recorded. And from thence also it was, that before the Law they were taught (not the duty; for Nature itself could teach them that, but) the proportion of God's due: this being (as I said before, concerning the particularity of a seventh day for God's public worship) a thing moral, not in respect of nature dictating, but in regard of Nature informed by the divine instruction, or angelical Illumination of God Almighty: and so the very particular part is Moral; although not Ratione naturae, yet Ratione Disciplinae.  
Thus than you see, that Ratione originis, or by right Original, Tithes are the Lords. For all the Tithe of the Land is the Lords, Levit. 27.30. And therefore, in Malachi, thus we read: 
Malac. 3.8.  Will a man rob God? yet ye have rob me, (saith the Lord) in Tithes and offerings.  
Now this was known before, but not recorded; and how known, I have already showed. For better proof whereof, mark well the manner of the words. It is not said, Thou shalt pay all Tithes to the Lord; for such a Precept might argue an Institution of Tithes, as Dr. Carleton well observeth. 
Dr. Carlt. of tithes, c. 3.  But it is said, All Tithes are the Lords which words do not express any new Institution, but declare that ancient Right which God had always in them, long before the Law.  
But how are they his? not as all things else are his: but by a special propriety. Otherwise when he gave them to the Levites (because he chose them into the priesthood) he had given them althe Cattell upon a thousand hills, 
Psal. 50.10.  as well as the tenth. And indeed, so ought men to think of whatsoever it is that here they enjoy. They hold what they have from the Lord; and in token of subjection, thankfulness, and obedience, he expecteth back again one part of ten, as a sacred tribute to himself. And therefore, saith Solomon, Honour the Lord with thy substance: 
Prov. 3.9.  Nam qui nobis totum dedit, a nobis decimum dignatus est recipere; For he who hath given us the whole, vouchsafeth to receive bacl again a Tenth; as in the doctrine of the Canonists is fitly affirmed. And so Saint Austin also makes his descant; 
Vide Winchest. in Posthum. de Decimis, pag. 156 & Aug de temp. Serm. 219.  Quid enim si diceret Deus, Meuses, o homo; mea est terra quam colis; measunt Semina quae spargis; mea animalia quaefatigas: Meaesunt pluviae; mens solis hic ardour. Haec cum omnia mea sint, tu (qui manum tantum accommodas) solam decimam merebaeris: sed servo tibi novem; da mihi decimam. Si non dederis decimam, auferam novem. Si dederis decimam, multiplicabo novem. That is, what if the Lord should say, Thou art mine O man, mine is the earth which thou plowest, mine are the seeds which thou sowest, mine are the beasts which thou toylest: Mine are the drops of rain, mine is this heat of the Sun. Seeing all these things are mine, thou (which dost only lend thy hand) deservest only a Tenth: But I keep for thee nine parts, give me a Tenth. If thou wilt not give a Tenth, I will take away the Nine: But if thou wilt give a Tenth, I will then increase thy Nine. And again, Nolite de cuncta substantia vestra fraudare Decimam, ne vobis novem partes aufer antur, et sola decima remaneat. And again, 
Idem. Serm. 219. de teusp.  Quod si decimas non habes fructunm terrenorum, quod habet Agricola; quod cunque te pascit ingenium, Dei est: et inde Decimas expetit unde vivis.  
Besides which, the Lord is also well pleased with the Free-wil-offrings and oblations of holy men; and although he require both, 
Exod. 25.2. & chap. 35.5 & 1 Chron. 29 9  yet not both alike: He left the one free, to the pious considerations of the godly, but not the other. For offerings 
(*) Psal. 36.8  are but as his Presents; but tithes 
† Levit. 27.30.32.  are his Rents, or special portion reserved to himself.  
And verily, it is even a shame to Christians, if we consider how forward the Heathens were in these duties: For, as nature taught them to acknowledge a God, or gods; so it also taught them to be open handed, and to consecrate unto them both Tithes and Offerings; insomuch, that they, who denied the one, were accounted as if they denied the other also: Namely, that if they withheld to give of their increase to their gods, they were called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Atheists, Irreligious people; not serving God; without piety, and the like: which is enough to show (it cannot be avoided) that generally they practised the paying of tithes, as a necessary duty. I shall nee● therefore to say little of that which might be alleged out of Herodotus, Xenophon, Plutarch, Macrobius, Diodorus Siculus, Livy, Pliny and others; concerning either the Egyptians, Persians, Grecians, Sabaeans, Ethiopians, Carthaginians, or Romans, with many more besides, who gave to their gods, both tithes and offerings: For beside their ordinary payments, they offered likewise (in token of thankfulness) gifts and sacrifices. Upon recovery of health they remembered to gratify Esculapius: If they had success at sea, they sacrificed to Neptune: If their Vintage was good, they made their offerings to Bacchus: If their flocks thrived, they paid their vows to Pan and Faunus: or if their harvest was plentiful, they were thankful to Ceres: And all this, because Nature taught them, that upon the receipt of every benefit, there is a tribute due to the Author and Donour of it.  
By this very light, it was that the Heathen Emperor Alexander Severus could say, 
Emperator respondit quoquo modo esse satius in illo loco Deum colero, quam cauponariam ibiexercert. Diez. Sumne. Tom 1. ex Baptisla Fulgosie.  in a case of contestation between the pagans & the Christians, concerning a piece of ground employed to a religious use, that it was honest and fit to have God served before Alehouses. And the Athenians likewise bad Phidias hold his peace, and talk no more of cheanesse; for in such things as belonged to God's service, they could not endure to have cheapness, or saving of charges named. Do we not also read, that the Heathens believed Prometheus to be chained to Mount Caucasus, and tormented by an Eagle, for cozening jupiter in his sacrifices? It is no shame for us to gather good out of their examples. It were a shame rather that a false God should be more honoured than the true. We may avoid their superstition, but imitate their zeal: otherwise they walk better by the dim light of Nature, than we who have both the light of Nature, and of Scripture to direct us.  
I do not say, or think, that in the payment of their tithes, Nature taught them the just portion of a Tenth: For though the substance of this duty was Lex inscita, yet the other was by way of imitation, taken from the example of the ancient Patriarches, to whom the will of God was better revealed then to the Heathens. Thus also thinketh that learned Brentius, in his Comment upon Leviticus, Chap. 27. Verse the 30 th'. How they had it from them, is not much material. It was, without question, time out of mind among them, as well as amongst God's people: And a man may as well declare, who was the first that taught, Deos esse colendos; as who was the first that delivered, the Tenth part [rather than any other part] to be the reserved, and special portion, appropriated to a Deity.  
In brief, all these practices serve to show, that by the law of Nature (as a part of God's service) all people knew themselves bound to give something to God, of those temporal blessings, which God giveth unto them. This Something was no will worship unrequired, but looked for and expected by the Giver of all; even from the first times of the world's beginning, Gen. 4. It was likewise [for the Quetitie] 
* Gen. 14.20. Heb. 7.4. Gen. 28.22. Levit. 27.30.  declared by the practice of the Patriarches before the Law, and by the words recorded in the Law, to be a Tenth. What was beside, were those  Offerings and Oblations already mentioned: Presents, but not Rents; And yet such as God was, and is, well pleased to receive.  
Thus, than you have seen Gods right; namely, that Tithes are the Lords, holy to the Lord: and therefore out of the power of man to turn them into common uses.  
Next, for the Assignation or Deputement of them to the Priesthood, we have again to observe: That as the Lord did not begin to have a right in them, when the Law was given; so the Assignment was not then, although but then declared by a written Law: And therefore, as the Right was perpetual; so the Assignment. For when God declared, why the Priests were to receive them, he affirmeth, That it was for the service which they do, Numb. 18.21. & Deut. 18 5. And if for the service, than not due to the Levites as the sons of Levi, but as the Priests of God: Or, being due principally to the Service, and not to the Men, but for the sake of the holy Function, & maintenance of them in their places, it must needs follow, That where God is served, there tithes are due to those (in a secondary right) who administer in the Priest's office, and do the services belonging to it. Yea, thus have they always followed God's worship; as well before the Law, as under it: and why not now also under the Gospel cannot be showed: For the end of their deputation ceaseth not, no more now than it did before. Are not therefore Priesthood and Tithes fitly called Twins? or (as Logicians speak) are they not Relatives; have ever gone together: and (of Right) ought so to do so long as God hath a Church, and Officers belonging to it? For in God's Church the work, for which Tithes were given, can never end: and therefore the wages cannot (without wrong) be detained from those, who do the Services.  
Neither can it be denied, but that the substance, even of the legal Services (as reading the Law, expounding the Law, performing of public prayers, blessing the people, and such like) is still of force. For there is nothing ceased but what was typical: all else abideth, with what hath ever belonged to it. So that although it be granted, that 
* Viz. parts of sacrifices, and such like.  some portions belonging to the Levites are now ceased, because the parts of those Services, for which they were due, are abolished and gone; yet that which was paid for the main duties, and principal services belonging to the substance of Religion, before any such Ceremonies were commanded, is still of force; and of right our lawful hire: this being the full Tenth of all that increase, wherewith the Lord Almighty blesseth his people.  
And although Cajetan by the name of Tenth, doth not understand the tenth part, but a certain portion, which in Moses his time was called a Tenth. 
Lippom. in Gen 14.  Yet Lippoman, seeking no such evasion, overthrows his supposition, with a more downright dealing. For, in that story of Abraham, paying tithes Melchisedech, he renders it from the Hebrew, and saith 'tis thus: Dedit ei decimam ex omnibus; He gave him a Tenth out of all: which (as the Chaldee interpreteth) Is one out of ten. And therefore, juxta legem naturae & Dei, solvuntur Sacerdoti; saith the same Author. So also in that vow of jacob [Genesis 28. 
Idem in Gen. 28.22. ] Et ne forte alicui dubitare contigeret de portione quam pro Decima se soluturum Patriarcha promittit, occurrit Chaldaica (inquiens) Et omnium quae dederis mihi, unum ex decem seperabo coram te. Meaning (as before) That this Patriarch would separate, one part of ten. And again, to show how the old Patriarches came to the knowledge of this part, rather than of any other, the said Author recordeth out of Hugo de Sancto Victore, Deum docu sse Adam divinum cultum, quo ejus benevolentiam recuperaret, quam per peccatum transgres sionis amiserat, ipsumquè docuisse filios sues dare deo Decimas & Primitias. Meaning, that God's Divine Worship was immediately taught unto Adam by God himself, etc. And that Adam taught his sons to give Tithes and First fruits to the Lord. Certain it is, that they brought their Offerings at a set time, and to a chosen place [Gods House] called by reason of the Lords more special presence there, 
See Gen. 4.  God's Face; that then and there they might offer unto the Lord, not immediately, but rather mediately by Adam, the Priest of God: for so the Lord expounds our offering to him, Numbers 5.8. To the Lord, even to the Priest. Or, as it is in the 2 Chron. 15.11. The people are said to offer, when as they only brought their Sacrifices, and the Priest offered for them.  
Neither may this seem strange: For among God's people, from Adam to Moses, he that was the eldest of every family, was both the King, and the Priest over his own family. Thus do the Hebrews tell us, that the Priesthood was a perpetual annexum to the Birthright. Yea, thus doth Saint Hierome witness in more places of his writings, 
Hier. quaest. hebraic. et in Epist. 126. ad Evagr.  than one. And we also find it in those many priestly practices of the blessed Patriarches. Saint Chrysostome likewise saith, that the Prerogative of Birthright was great, whether it were by nature, or of grace. When jacob and Esau therefore strove about their Birthright, they contended not about a trifle, but about a matter of great weight and moment. And howsoever it was that in sundry families, there were sundry Priests; yet the eldest Patriarch than living, was as it were high Priest among them all: 
Bp. Mount. against Mr. Seld. c. 1. pag. 207, 208. Gen. 14.18.  their office ceasing, or being suspended for a time, when a greater high Priest was present than themselves; witness that passage, which was between Abraham and Melchisedech. For though when Melchisedech was King and Priest of Salem, Abraham also was King and Priest over his own family; yet Abraham's office, yielded, and gave place to Melchisedech, because he was of an elder house, and so greater than Abraham. For this Melchisedech was Sem, 
Hier. tradit. in Genes.  as the Hebrew Doctors also witness; and made the Firstborn, not by birth, but by his Father's 
† Gen. 9.26.27.  blessing. And indeed, seeing that japhets' sons 
(*) Act. 2.5.  fetch their religion from Salem; (whom God would persuade to 
(†) Gen 9.27.  fetch it from Sems' tents) who should rule 
† Or jerusalem, as in Psal. 76.2.  Salem, where God his Tabernacle should be, rather than Sem?  
Wherein we may also note, that although there were Priests, and offerings before, yet is Melchisedech the first, who is directly said to be a Priest: and the first also that in direct terms is said to take God's portion by the name of tithes. Yea, no sooner is he said to be a Priest of God, but tithes are 
* Abraham gave him tithes of all [Gen. 14.19 20] not by voluntary contribution, but by necessary injunction. witness both Melchisedechs' superiority, as also the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Heb. 7.6.  paid to him; and those (even as was afterwards mentioned in the written Law) for the service that he did. And what was that special service? As a 
(†) For thut do josephus' Rabbt Solomon (among the jews) and Cajetan among the the Papists, understand the place. Num. 6.23. & Num. 8.16.  King he brought forth Bread and Wine, to comfort both Abraham, and his soldiers: but as a Priest he blessed him, namely, Abraham; and then took tithes, thesa cred due belonging to his holy function. It was no Ceremonial, but Substantial part, of the Priest's office. It was among the Levites afterwards, who were chosen in stead of the Firstborn: Yea, and hath still followed the Priesthood, from the times of Christ, and his Apostles, to our very days. It was done by Christ himself, Mark 10.16. Luke 24.50. It was by him commanded, and a promise granted to second it upon such, as readily received them that he sent, Luke 10.5. It was also practised by the blessed Apostles: and hath (as I said) still followed the Priesthood ever since, For according to that form in the 2. Cor. 13.14. the Ministers of the Gospel, in all ages thereof, have continued to bless the people: or, if otherwise, 'tis according to what is else where taught them; as in Phil. 4.7. Rom 15.33. Shall then the wages for this service be abolished? it cannot, it may not, it must not be. For to whom the self same power, and duty of blessing belongeth, as did to Melchisedech before the Law, and to the Priests and Levites under the Law, to them from the blessed aught the same duty to be performed; that is, the tithes of all: but the Ministers of the Gospel have (as hath been showed) the same power and right of blessing the people; Therefore tithes are their due, as well as the due of the Priests before them. Thus then (as I said before) Priesthood and Tithes are Relatives, Quorum uno posito, ponitur et alterum; et uno sublato, tollitur et alterum. For he blessed Abraham, and received tithes of all; that for Melchisedech. 
Gen. 14 19.20. Heb. 7.1.2. Deut. 10, 9 Numb. 18.22.  And again, to bless in his name: Wherefore the Lord is their Inheritance, and hath given them all the Tenth in Israel; That for the Levites.  
Object. Object. 1 But it is objected, that Abraham paid the tithes of his spoils, and not of his other goods: and therefore was not necessarily bound to the performance of this duty perpetually, at other times, and out of his other substance.  
Answ. It is answered, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Answ. (in Heb. 7.4.) translated, The spoils of war, doth signify the Top, the Chief, the Principal, or best of anything; as well, or rather, than the spoils of war. And therefore, as he gave Tithes of all [which is mentioned at the second verse] so de praecipuis, of the best of all: 〈◊〉 that learned Author speaketh) He give him the best of all for tithe. 
pag. 〈◊〉   
But say we should grant, that at this time Abraham gave only the tithes of the spoils; yet is it so fare from hindering the right of tithes, that it rather confirmeth all more fully. For if Abraham gave tithes of the spoils, much more than of his own goods, ordinarily, and at other times. The vow of jacob doth well confirm it: where I am sure is nothing spoken concerning spoils. For of all (saith he) which thou shalt give me, I will give the Tenth unto thee, Gen. 28.22. out of which words it appeareth how general this practice was of paying tithes. It is most manifest, that when he spoke them, 
Gen. 32.10.  he had not wherewithal to perform the duty of such a payment: howbeit, because he knew the equity of it, and had ordinarily seen the zealous performance of it, he voweth not to be deficient in it, whensoever it should please the Lord to enable him for the performance of it, as well as others of his kindred. Besides, if there were no other tithes given by Abraham to Melchisedech, but of those spoils only, why is this compared with levitical tithes, which were paid yearly? It was therefore a common practice, as well then, as under the Law, to pay their tithes to God's Priests: and so, what was done before the Law in these duties, can no more cease now after the Law, than Christ ceaseth to be a Priest for ever, after the order of Melchisedech.  
Object. Object. 2 And secondly, whereas some object, that vows are only to be made of things indifferent, and not of things necessary. 
Mr. Perrot Append. to jacobs' vow, pag 5.  It is answered very fitly, that to forsake the Devil, and all his works is a duty necessary; but we may not only vow this in Baptism, but take the Sacrament afterwards of the Lords Supper, to bind us to the performance of the same vow.  
Object. Object. 3 Oh, but say some, jacob vowed tithes with condition; therefore they are not such as are contained in the Law of Nature.  
Answ. It is answered, Answ. that albeit we are bound without a vow, to the performance of Moral duties; 
See Doctor Carlt. of tithes. 6.2. pag. 8.  yet nevertheless it is nothing unlawful to vow them, that thereby we may be stirred up to the performance of them, with the more exact care, and fervent zeal. For beside that, a vow serveth to show a resolved, and willing mind, it also serveth to stir up a diligent care. And so, though David was bound without an oath, or vow, to keep the righteous judgements of the Lord, yet he 
(*) See also concerning the vowing of moral duties, in 2 Chron. 15.12.13.  bond himself by a solemn oath, Psalm 119. Verse 106. In like manner jacob shows his resolved, and willing mind, desiring to be prompted forward to this duty by making of a vow. And whereas, it was conditional; how could it be otherwise? for he that shall make a vow for the payment of his tithes, repairing God's House, or giving alms to the poor, whilst he wants means to perform these duties cannot make his vow de presenti, but de futuro; and that but sub conditione neither: namely, that when God shall bless him with goods, he will then perform what now he voweth. And thus I am sure it was with jacob: for when he fled from his Father's house, by reason of his brother's hatred, what had he more than his staff, that he carried with him? Gen. 32.10  
Hitherto then it well appeareth, that tithes belong not, either to the Ceremoniail or judicial Laws, for tithes were long before them; and are therefore due by the Moral Law, which bindeth all men, & at all times. And though perhaps Captivity, War, or Persecution may sometimes put all things out of square, and cause them to be (as it were) suspended for a while de facto; yet the Ins, or right remains in itself inalterable. Which ought therefore to teach, that in settled times, the fact be reduced again to his true Sic, as abinitio.  
Object. Object. 4 But 'tis objected, that tithes were Ceremonies before the Law, as well as sacrifices.  
Answ. To which I answer, Answ. that if tithes be compared with sacrifices, they cannot be compared with any, but with such as were merely; Eucharistical, nothing relating to Christ, as types of his great Sacrifice upon the Cross. They come near indeed to that of Cain and Abel, who paid to the supreme Lord of all a part of what he gave them; as formerly hath been showed: But to rank them among the Figures, or Types of Christ, is altogether beside the scope of any thing intended in them. For first they are Gods; then by him assigned: and in that, if we mark their end, there is no cause to dream of Ceremony. For (●s we have already heard) their end of payment to the Priests, was for the maintenance of God's worship; being due principally to the Service, and not to the Men, but for their Service sake. Insomuch, that so long as God hath his Church, and Officers belonging to it, tithes are due to those, who exercise therein the functions of their office: For why else were they paid to the Priests before the Law, as well as to the Priests under the Law? at which time in express words, it was thus written; I have chosen them in the stead of the firstborn; I have given the tithes for the service that they do.  
And albeit, some would make ten to be a number of perfection, 
Aquin. sum. 2.2. q. 87. art. 1. resp. ad 1. Argument.  and so a type of Christ; yet why it should be a more perfect number then seven, I cannot see. Aquinas himself cannot say, that it is any other than Quodam modo perfectus: and yet the Lamb, which was indeed a type of Christ, was to be without any blemish. And as for seven, 
Lib. 1. Moral. c. 11. as in Lip. in Gen. 2  in ancient times it was reckoned to be the very sum of perfection. Certis simè scimus, (saith Saint Gegorie) quod Septenarium numerum Scriptura sacra pro perfectione ponere consvevit, etc. We know for certain that the holy Scripture useth to put the Seventh for a number of perfection: For six days were spent before the works of Creation were perfected, and on the Seventh God rested. Hinc etiam est, quod septimus dies in requiem hominibus, id est, in Sabbatho datus est. Hinc est quod Iubileus annus, in quo plena requies exprimitur, septem heb domadibus consumatur. Saint Austin likewise saith, De septenarij numeri perfectione dici quidem plura possunt, etc. Sed hoc satis sit admonere, 
De civet. Dei lib. 11. c. 31.  quod totus impar primus numerus ternarius est; totus par quaternarius: ex quibus duobus Septenarius constat. Thus he: by which it appeareth, that Seven (rather than Ten) was held to be the most perfect number.  
Besides, all that perfectness which is said to be in Ten, is not so much as it is a number, but as Art hath taught us how to write our numbers, or how to divide them into Simple and Compound; which I take to be for plainness of teaching, and reckoning, rather than for any thing else. Men I confess may strain their wits if they please, to bring a Quidlibet ex quolibet, and yet may be fare enough from the thing aimed at, which in this case is plain enough: because the end mentioned in God's assignation, showeth why Tithes were paid, although we invent no new causes never read nor heard off, till the corrupt times of the Church.  
Oh but though they were no ceremonies, Object. 5 yet they might be judicials: that is, they might be paid in their proportion of a Tenth, by determination of the judicial Law.  
Whereto I answer, Answ. that this also must needs be false, as is apparent even in what hath been said to prove that they are not ceremonial. Beside which, this may be added; namely, that the judicial Laws of Moses, were only concerning things common, or outward actions; whereby the civil society of the Israelites ought to be governed. It was a Law meddling only in things appertaining to men, not at all belonging to any other than to things of common use. And if so, than Tithes are beyond the reach of such a Law: for they are separated from common use, 
Levit. 27. Numb 18.  they are holy to the Lord; and devoted to the Priests for the service that they do.  
And again, the newness of these two last opinions overthrow them. For first, that Tithes are ceremonies, no man ever thought, till about an hundred years ago, or little more. Secondly, that they are judicials, was first broached by one of our own Countrymen; Alexander de Hales, the Master of Bonaventure, and of Thomas Aquinas. He flourished about the year of our Lord 
* Or 1230. as some others reckon.  1240, and died in the tenth year after; to wit, in the year 1250. In which passage I cannot but take up D. Carletons' observation: Namely, that after the Pope had through corruption made Tithes away from their proper Churches by Impropriations, then to salve up this corruption, lest it might have been thought open sacrilege; these devices were first invented, being as pat for the Pope's purpose as could be imagined; of which more shall be spoken afterwards.  
Oh but some (perhaps) will say, Object. 6 that the civil Magistrate may deal in matters of Religion, and may therefore set down the quotity, or stint of the Priest's maintenance.  
I answer here with Master robart's, Answ. that the Magistrate may provide, that God may receive what he hath required, but may not appoint him what he shall require. For when he took the Levites to himself, and for his service (instead of the firstborn) no man might be suffered to proportion the quota pars of their allowance, 
Numb. 18.21.  what they were to have was by God's appointment. For I (saith he) I have given, etc.  
The Laws therefore which have been made insundry places of the Christian world, concerning the paying of Tithes, are not to be reckoned as the fountains from whence we claim our right; but rather to be taken as good and wholesome Laws, made in favour of the Church, for the maintenance of divine right, and for restraining the filthy wickedness of such devourers, as would not have paid them, had not the fear of humane Laws been more powerful with them, than the Law of God. Audi ergo indevota mortalitas! for this is the true and only end of such Christian Laws, as will better appear if I mention some; which I shall do, and those of no fare fetched proceed neither: but of the ancient Kings, Bishops, and Nobles of our own Land.  
I. And first in the year 786, with the full consent of the Lords, both spiritual and temporal, there was a general Synod held under Elfwold King of Northumberland, and Offa King of Merceland; where among other words to the same purpose, thus we read: Therefore we adjure all men that they studiously endeavoure to pay the Tenth of all that they have [quia speciale domini Dei est] because the Tenth is God's special part.  
II. In the year 855, King Ethelulph made a Law concerning Tithes: Totam terram suam ad opus Ecclesiarum decumavit propter amorem Dei & redemptionem sui: In the conclusion of which grant, this is added. Qui autem augere voluerit nostram donationem, augeat, etc. That is, But if any will be willing to augment this our donation, the Lord Almighty make his days prosperous: Si quis vero minuere vel matare praesumpserit, etc. But if any shall presume either to lessen or change the same, let him know that he shall give an account for it: Ante Tribunal Christi, nisi prius satisfactione emendaverit: that is, He shall give an account for it before the Tribunal of Christ, unless before that time he make satisfaction for the same.  
III. In the year 930, or thereabouts, King Athelstan made a Law for Tithes, and grounded it upon the example of jacob, and authority of certain Texts in the holy Scripture; whose words, concerning his own goods, to his Stewards and Overseers, be these.  imprimis de meo proprio reddant Deo decimas.  
iv About the year 940, in a great Synod held under King Edmond, it was strictly enacted; That all Christians should pay their Tithes, upon forfeitur, of their Christendom.  
V Near about the same time were certain Constitutions made by Odo. Archbishop of Canterbury: in the tenth Chapter whereof we read the same adjuration which we read before in the laws of Elfwold, and Offa.  
VI And in a Council held under King Etheldred, about the year 1010, Declmationes frugum & vitulorum & agnorum &c. Domino, per singulos annos, temporibus rependantur congruis.  
VII. Also in some of the Laws of the said Etheldred, thus. Et nemo auferat Deo, quod ad Deum pertinet, the words being spoken concerning Tithes.  
VIII. And in the Laws of King Knout, thus we read: Reddantur Deo debitae rectitudines annis singulis: that is, let God have his deuce yearly paid him.  
IX. And again, in the Laws made by King Edward the Confessor concerning Tithes, this is written: Decima garba Deo debita est, & ideo reddenda: that is, The tenth sheaf is due to God, etc. And again, Decima pars ei reddenda est qui novem partes simul cum decima largitur: that is, The tenth part ought to be paid unto him, who giveth the nine parts together with the tenth.  
X. And in the 21 year of King Henry the Second, among other things, this was decreed; as in a Synod at Rosne, viz. Omnes Decimae terrae (sive de frugibus, sive de fructibus) Domini sunt, & illi sanctificantur: All the Tithes of the Land (whether the increase of the Earth, or of Trees) are the Lords, and sanctified to him.  
By all which Ten testimonies (beside other which might be gathered.) it well appeareth, that these godly Kings grounded their Laws, for the performance of this duty of paying Tithes upon the Law of God: and did not declare that by virtue of their Laws they were first of all due; but, that by virtue of their Laws the jus divinum was upheld, and the obedience thereunto commanded. Wherefore, where such laws are enacted, the Clergy may take up that old Grace, and say,  
Deo gratias, quod nos satias, bonis Rusticorum, contra voluntates eorum.  
Which I English thus: 
The Lord be thanked for this good banquet,  
Which comes from the Hinds, against their minds   
And sure (me thinks) hitherto the passages are all clear; and nothing to the contrary, but that the Tenth is still the Churches due. Less cannot, because the Ministry of the Gospel is in itself fare more glorious, than the Ministry of the Law. When we therefore speak unto Laymen concerning these things, we may fitly say unto them, as pilate's wife said unto her husband. For as she said, Have thou nothing to do with that just man; so may we say, Have ye nothing to do with these holy things; They are separate, and set apart from common use: which separation of such a portion, in case it had been made but by men, yet were it dangerous to alter it: witness that direful judgement in the fatal story of Ananias and Saphira, of which I have spoken a little before.  
Oh, but say some, Object. 7 the Clergy doth but betray their covetousness, in pleading thus strongly for outward things.  
And is it so indeed? Answ. why then have Laymen (the more their honour) wrote in defence of what we claim? 
* See his reports, in Bp. of Winch. case.  Sir Edward Cook, Sir Henry Spilman, Sir james Sempill; those men of note have laboured to expel this sin of Sacrilege, have bend their forces point blank against it; and shall Clergymen (whom it more nearly concerns to rebuke the world of sin) be forced to hold their peace, and stay their pens, or else be covetous? We plead indeed, but do not strive immodestly, when we demand by an orderly proceeding, that portion which the word of God assigneth to us. Nor secondly, is he to be accounted covetous, who asketh but his own. They are indeed covetous, and injurious too, who detain the good from the owner thereof, who rob Aram Dominicam to furnish Haram Domesticam: Or, in a word, thus; some who thus object are covetous: others are prodigal, and some are proud. The very covetous are scarce content to allow themselves things necessary and convenient; and therefore no marvel to see them grudge at their payments to the Church, Poor, or to their Ministers. The Prodigal thinks all too little for himself; and therefore is loath to spare any thing from the feeding of his own unthrifty vanities. And last of all, the proud (like Corah and his company) think Ministers take too much upon them; They scorn, they contemn, they despise to be ruled by them: and therefore (being without religion) they judge it good policy to curtail the Minister's maintenance, that by that means they may keep him under, and do what they list.  
Object. Oh, Object. 8 but Christ and his Apostles took no tithes; they were content with a poor and mean estate: therefore the Ministers of the Gospel may not be rich; they may not claim the Tenth as their proper due.  
Answ. This was (as Master robart's well observeth) at the first the subtlety of the crafty Friars to undermine the Incumbents, Answ. and beneficed Curates, and is now the practice of not a few to seduce such, as are either envious, or ignorant. It is indeed requisite as well for Ministers, as for all other Christians, both to be, and to seem regardless of worldly things: yet must we not be (as he again observeth) either so superstitious, as to fling away and abhor, or so careless as to despise, or specially so bad as to betray that fair portion, wherewith God hath endowed our callings.  
Neither again secondly, is it a fit argument to say, because things were thus and thus in the beginning of the Gospel, under an heathen Magistrate, and in such times, as persecution made havoc of the Church, and put all things out of square, that therefore they ought not to have been otherwise. Things were then so well, as the times and occasions would suffer; not so well as by degrees they came afterwards to be: and yet (even then) could the Apostle urge the Lords ordinance to be still of force; and that the Hearers ought to communicate to their Teachers in all their goods. Which liberty (though lawful) they could not but suspend for a time, for fear of hindering a new plantation: and so the Apostle speaketh in the first Epistle to the Corinthians, Chap. 9 Verse 12. Howbeit, the fact doth not always prove the Right; no not in this very thing: as it is at the 4.5, and 6. verses of the forenamed Chapter; nor ever were things settled, or brought into their due order on a sudden; witness both our own experience in what we have seen, as also the experience which Paul himself had of the first times: why else did he say, That the rest he would set in order when he came, 1 Cor. 11.34? And therefore (to speak in the words of a learned Writer) as Circumcision was laid aside for a time, 
Dr. Carlt. of tithes, c. 4. pag 22.  whilst Israel traveled through the wilderness: not because the people of right ought not then also to have used it: but because it was so incommodious for that estate and time of the Church, 
See Iosh. Chap. 5.  that it could not without great trouble be practised: Even so the use of tithes in the time of Christ and his Apostles was laid aside; not because it ought not, but because it could not, on the sudden, without great inconvenience be admitted. And as Circumcision was resumed as soon as the estate of the Church could bear it: so tithes were reestablished, as so one as the condition of the Church could suffer it.  
Besides; the Apostles, as their callings to the Ministry were immediate; so their gifts were extraordinary: and therefore Saint Paul could preach without study; and so had much spare time for other business, wherein it was convenient for the present to get his living, rather than to require the tithes and offerings, as was wont to be done of old, by those who did the service; And why not require them, I have already showed: Whereas we, though God hath given us gifts, and these of sundry measures, yet without study we cannot do so with them, as is fit we should. We therefore study both to increase them, and also profitably to employ them. And so doing we have more reason to claim our just deuce, than they of the first times: For means you know is requisite; if for no other cause, yet for this: that we may be the better furnished with Books, and such necessary helps, as may make us the more able, to go on the more powerfully in the works of our calling; praying always for God's blessing upon our labours, and studious endeavours: for it is not labour alone without prayer; nor prayer without painstaking that can do it. I myself have known this example, of Saint Paul's working with his own hands, not seldom urged against the honourable maintenance of our present Clergy: but we see (God be thanked) that it is to very little purpose. It was not ordinary for all the Apostle to do the like: nor yet out of the power of either Paul or Barnabas to have done other wise. For which see the proof, in the 1 Cor. 9.5.6.  
Moreover, tithes were paid to the Priests and Levites, in the time of Christ and his Apostles. And we know that the jewish Synagogue must be first buried, before these duties could be ordinarily performed towards the Ministers of the Gospel: and so, when the Synagogue was buried, and the state of the Church of Christ such, as could bear the practice of paying tithes, they were brought into use, in the Church of Christ, as formerly in the days of the jewish Synagogue.  
Also, in the Church's nonage, or first infancy, her Ministers were but few, and unsettled: whereas afterwards they were otherwise, and must then be hospitable, ready to entertain, and be freely devoted to works of Charity: but without their due revenue how could they perform any part of this duty? for Charity we know gins at home; and a man must first have wherewithal, before he can give.  
It was not long therefore, before order was taken for their honourable maintenance. Something was done at the very first; wherein some Churches (as Saint Paul speaketh) were more forward than others were: and unto this was added daily more and more; not in one kind alone, 
Mr. Rob. pag. 61.  but in a second. Insomuch, that in a short space provision was made for the Ministers of the Church two manner of ways; partly by the bounty of well disposed people, which took place at the first: and partly by tithes and offerings (as soon as might be) which were paid them More Levitarum, as formerly to the Levites. And herein Zanchie hath well collected what we find in ancient Writers, viz. that these revenues both of tithes and offerings were wont to be paid to the Bishop of each Diocese; at whose direction they were distributed among the Ministers, appertaining to every such division. For in the beginning of those times, the whole Clergy did in common attend the whole flock, the Bishop and the Ministers for the most part living (as it were) in common together. But when the Church began more and more to stretch out her arms over the world, or when the state of it did require another course; namely, that particular men should be assigned to particular Cures, constantly to reside among them (for by that means they could the better see to them, admonish, exhort, and comfort them) than every Minister had the tithes and oblations of his own parish: which fitly agreeth to that questionary direction of blessed Saint Paul; Who feedeth a flock, and eateth not of the milk of the stock? Say I these things as a man? or saith not the Law the same also?  
And now suppose it could be proved, that the Primitive times paid no tithes for a long while together; no, not till towards the end of the first four hundred years; yet were this nothing against that right which the Church had always to them. If the inconveniences which Persecution brought upon the Church, was an hindrance concerning practice, what were this against the Right. A facto ad jus (as I have already showed) is no good argument. And indeed [without suppose] this is certain, that the practice, as well as the right, was manifested long before four hundred years. I shall produce some testimonies, and then pass on to the first times of their alienation; declaring likewise the success that it found in aftertimes among such as delighted to strip the Church of these holy deuce.  
1. Origen shall be first: he was famous about the year of our Lord 226, and thus he saith. Quia unus est author omnium, 
Homil. 16. in Genes.  & fons & initium unus est Christus: ideirco & populus Decimas quidem Ministris & Sacerdotibus praestat, which is, Becacuse there is one Author of all, one fountain, one beginning, even one Christ; therefore the people payeth Tithes to the Ministers and Priests.  
2. Saint Austin also (who was borne in the year 350) hath recorded, that the paying of Tithes was practised long before his time. For Majores nostri Decimas dabant: 
Homil. 48. inter quinque bomil.  Our Ancestors paid tithes. And if his Ancestors, than a practice of greater antiquity than himself. Ideo copijs abundant, quia Deo Decimas dabant, etc. They therefore abounded with plenty, because they paid their Tithes unto God. See also his 219 Sermon De tempore, which is wholly for paying of Tithes.  
3. And Saint Ambrose, who was famous about the year 374; admonisheth concerning due care in the practice of this duty: 
Serm. 34. inseria 3. post prim. Dom. Quadrages.  whose words be these. Quicunque recognoscit in se quod sideliter Decimas suas non dederit, modo emendet quod minus secit: That is, whosoever knows in himself, that he hath not faithfully paid his Tithes, let him amend what's amiss.  
4. And in the imperfect work upon Saint Matthew, said to be Chrysostom's (who flourished about the year 398) it is thus written. 
Homil. 44.  Quod si Decimas populus non attulerit, murmurant omnes.  
All which we see is spoken concerning practice, which must needs be more ancient than these men (as by their words appeareth) although we cannot declare in what year of the Primitive times it first began.  
Neither (upon a further view) can we find that there was any manifest or remarkable corruption in this practice, until a long while after. No manifest corruption in practice concerning the alienation of Tithes, from the Ministers doing the service, into any other hand, until the days of Carolus Martellus Major of France, who came to that office about the year 714, as Calvisius writeth: and look what he did was upon this occasion. When those Barbarous people, the Huns, Goths, 
〈◊〉 Rob pag. 74. out of Gagwin hist. of France, lib. 4.  and Vandals were become lords of Italy, and the Saracens began to set themselves against France; Charles Martell was chosen to go out with an Army against them, but would by no means undertake that charge, until he had gotten the Clergy of the said kingdom to resign their Tithes into his hands, that thereby he might maintain the War; promising and protesting that when the Wars were ended, he would restore again unto them their own, and that with advantage. To which request, the Church and Clergy there yielded; partly through fear of being spoilt by the enemy, and partly by the fair promises of this new chosen Captain. But the War being ended, and the enemy conquered; he broke his promise with the Clergy, dealt perfidiously with them, and gave the Revenue of Tithes among such of his Soldiers as he thought good to reward. This was done about the year of our Lord 740, 
Calvis. Chron.  little less than a year (or thereabouts) before the said martels death: for he died in the year 741, upon the 22 day of October. His story is recorded by many, and they very ancient Authors. 
See Dr. Tillesely, c. 5.  Ivo in his Chronicle, calls him Tutudi, and saith; this Tutudi (who by his people was called Martellus) because sieldome he had peace in his Kingdom, gave (for the most part) the Church estate for wages to his Soldiers: who being dead, and buried in St. Dennis Church, on the left side of the great Altar, was seen by night in the shape of a great Dragon, breaking the Sepulchre, to go out of the glass windows with great terror. Thus he. But whether this last of his carrying out of the Grave betrue, yea, or no, it makes no matter, nor will I contend about it. Certain it is, that he was a notable Churchrobber: For Boniface Archbishop of Mentz (who lived at the same time) complains likewise of him; and is a witness that he took away Monasteries, Bishoprickes, Church-rents, and possessions from the Clergy, and profaned them, to Lay-hands as are ward of their military service then done against the Saracens. And for any man to think that Tithes were no part of this great Sacrilege, is to affirm that the Church as yet had no such Rents: whereas it is witnessed by the foresaid Boniface, That the milk and wool of Christ's sheep, was received in his times, and the Lords flock was neglected: received (I say) Oblationibus quotidianis, ac Decimis fid lium; In the daily oblations and Tithes of the faithful. And in the days of the second Council at Mascon (a Bishopric in the Diocese of Lions) in the year 586 (which was 155 years before martels death) Churches had their tenths paid them out of that annual increase, wherewith God Almighty blessed his people. Nor hath it but been already 
* See also St. Cyprian epist. 66. sou lib. 1. epist. 9 where memion is made of paying of tithes. He flourished about the year 240.  showed, that Tithes were paid in the days of Origen, Ambrose, Austin, and Chrisostome. And in the relation of the Centurioators (who quoted what they said, from Aventine) mention is made that Carloman restored Tithes formerly taken away by Martell. And so also saith Goldistus in his edition 1613; although in his edition 1610, he mentions them by the name of Pecunia Ecclesialis: which is no great advantage neither, but may be well interpreted by the word Decimae, as a general, by a special. But howsoever, what is one Author against more? and yet this one, in his last thoughts is nothing differing, but speaks just like those other already mentioned.  
Well then, without further question, here was the original of Infeodations, and first beginning of lamentable Sacrilege in the alienation of Tithes from the Ministers, or Churches, to the which they were paid.  
And in the sum of the whole answer note, that at the first they that had possessions sold them, and brought the money to the Apostles; this was about jerusalem. And in other Church's collections were made, both for the necessities of the Saints, and of the Ministers. Then after this, it was thought more convenient rather, that such as were minded to give, should give the Lands themselves, rather (I say) than the price of them, that thereby they might remain as a perpetual help to the Church. Here began the endowment of the Church with Gleab; and this is commonly attributed (out of Polidore Virgil, 
Polid. De invent. lib. 6. c. 10.  and others) to the days of Urban the first, who was in the 
* Calvis. in Chron.  year 224: about which time Origen spoke of Tithes, as of things then paid, I have already shown it. And before Parishes were divided, these were at the disposing of the Bishop, and paid unto him for the use of the Clergy within the Diocese. But Parishes being divided, which was in the days of Dennis the first, about 
* See Folid. Virg lib. 4. c. 6.  the year 266, they were annexed to the Priests of particular Cures. For the defence of whom (that they might not be wronged in their deuce) there were certain temporal men appointed, either by godly Kings, or by such as gave Lands to the Church, to be Patrons of Churches, or Defensores Ecclesiarum; who might be ready to defend the Church's rights. And yet perhaps some particular parishes (which were by reason of such Churches as were of Lay foundations) were not known till some while after: and yet not so long after as some have thought; For, by the fourth Canon of the Council of Arausicanum (held in the year 441.) it appeareth, that Parish Oratories, and Churches of Lay-foundations, were even then to beseen.  
But what need I lose myself in this argument? for let a man take these things which way he pleaseth, yet still he may see that tithes (as well as other Church goods) belonged, and were generally paid to the Clergy, either in their own Cures, or to the Bishops for them, before the days of Charles Martell, who was the first that brought in the most manifest corruption concerning their alienation: for albeit julian rob the Church, yet he did it as a Persecutor, from whom no less could be expected. And although the successors of Martel were more honest, and restored somewhat bacl again, taking in Lease from the Churches (in regard of the imminent wars, and many invasions of the enemy) such parts as were retained; and doing all this with great circumspection, hoping that under the favour of God in this necessity, they might thus, and not otherwise without prejudice do it: yet the former example of Charles Martel was the more powerful, and in succeeding times proved but as a dangerous Lodestar to direct divers other countries to imitate his practice, and to profane their greedy hands with the Priest's maintenance, while on the other side the Pope did as fast appropriate Parsonages to Abbeys and Nunneries; which in those blind times was thought to be no wrong; it being commonly conceited, that preaching bred nothing but heresies, schisms, and contentions: and that therefore there was no better way to save souls, then by the devotions of Monks and Friars. Which also was a cause, as superstition more and more increased, to get no small portions fraudulently from the hands of the deceived Laity; it being a constant practice to give and give evermore to those idle Drones, and fatbellied Houses, that thereby they might have the more speedy passage out of feigned Purgatory. To which likewise add, how the Popes again (although they would have somewhat restrained the covetousness of the Monks, when they saw the greatness of it) fixed upon another project. For, that they might enrich their Favourites, friends, and kindred, they would not seldom convert the tithes to their uses.  
And now, to countenance and help forward these practices, with a colour of warrantable proceed, Alexander de Hales began to broach a new Doctrine, concerning the right of tithes, never known nor heard of among the ancient Fathers. For this was the Doctrine of the Fathers, both Greek and Latin, that tithes are due to the Ministers of the Gospel, by the word of God, secundum literam, literally and precisely, as they were in the old Testament to the Priests of the Law: whereas this Hales (who was about the year 1230) taught otherwise; namely, that it was a part of the Moral Law, naturally written in the heart, that something should be paid: but as for the Quota pars, it had its dependence merely upon the judicial Law; and so the Tenth was only positively due, and no otherwise: due according as the Laws positively should determine. In which Doctrine was inferred, that they who might make the Law's indetermination of the quotity which was to be paid, might alienate, to several uses, as much out of that portion as they pleased. The Schoolmen went after him in the same steps, & to the utmost of their power strained their wits for the upholding of such a politic opinion. Howbeit, the event proved afterwards extremely pernicious: First, in occasioning that heresy which held them as Alms: And secondly, in giving occasion also to the civil power, to take from the Church not only the jurisdiction of tithes, but to alienate them in the end from the Church & Churchmen to a mere civil use. Wherein yet one thing is observable, that (although the times were dark) there was always some or other (beside the Canonists) who opposed the abbettors of this new doctrine, and taught this point of tithing, not after the corrupt tenets of the Schoolmen, but as the Fathers had done before them: of which you may read more in Dr. Carletous history of tithes, Chap. 5. And for the doctrine of the Fathers, see Doctor Tillesley in his Catalogue of 72. testimonies, clean contrary to what was taught by Hales, Aquinas, and the rest. And last of all; why, and how, they are within the compass of the Moral, and not Ceremonial, or judicial Laws, (no, not for their quotity) I have already showed. And therefore, as known by, & paid in the name, and portion of a Tenth part, before the Law. unless a man could find, somewhere in God's word, an express command to the contrary. For look but unto the time of the Law itself, which was the middle time between the time of Nature and of Grace, and you shall find (I grant) that the worship of God, in regard of the manner thereof, is ceased since the Passion of Christ: but God hath caused the ceasing of so much as is ceased, Ephes. 2.15. Colos. 2.14. And look what was not abrogated by Christ, that still remaineth, as being the substance which is perpetual. 
Mr. Rob. revenue of the Gosp. pag. 10.  So also of God's right or portion, which he had in the time of the Law, some parts are ceased, viz. those fragments of the Sacrifices, which were the shares of the Priests; for even the Sacrifices themselves, being types of Christ to come, are fulfilled and abolished in, and by Christ being come. But tithes (as hath been proved) were no types of Christ, neither in their substance, nor in their circumstance, but were only the maintenance of God's public worship; which being perpetual, they also are perpetual. In a word, they did belong to the worship of God before there was a levitical worship; and when they were paid to the Levites, they did but follow God's worship, as being principally due to the service, and not to the men, but for the service sake: and so also still; such must be their end of Assignation. For Levi should have had as little portion in them, as any of the other Tribes, if God had not chosen him from the rest to the Ministry, Num. 18.21. And as for Laymen (besides this, that they do no service) the very name of Impropriation pleads against them. I shall still therefore urge, that what the Patriarches, and old people of the jews practised by the Law of nature, or the rule of right reason, or by inspiration of God's spirit many hundred years before the Ceremonial or levitical Law was given, are not to be ranked among judaical Ceremonies, which were fulfilled in our Saviour Christ, and were by him taken away, & nailed to his Cross.  
This is all: for I know nothing else of moment which can be objected. And therefore here an end of this Discourse; which may be, to the faulty, a Correction of their errors, if they will: if not, they have just cause to fear it as a witness one day to be brought forth against them. For what have I done, but declared such truths as the Scriptures, Fathers, Councils, and other Histories of good authority have recorded?  
Soli Deo gloria.  
FINIS.