A brief Discourse of the Original Institution of CHURCHES, and their Direct or Collateral Endowments.

THere having been much written, which has an a∣spect upon this subsequent Dis∣course, and which lies scatter'd in the pages and Treatises of several Authors: I thought it a •aske not unworthy my pen, or a labour not unfit, to improve the common interest, to collect those dispersed and divided no∣•ions into one heap or Volume: and having thus knit them to∣gether, Page  2 to offer them up to the publique disquisition.

Before I made farther in this Discourse, I must affirm that even in Paradise there was Se∣paration or Distinction of pla∣ces, since God did more espe∣cially exhibite his presence in that part of the Garden, when he descended to commune with Adam, than in any other porti∣on of it; and thence in the Sa∣cred pages, it is affirm'd that Adam upon his Defection fled from the presence of God. In Times subsequent to this, we find that there was no Nation so rude or wildly Barbarous, but did set apart some solemn or publique places for the Wor∣ship of their imaginary Deities; if they Sacrific'd to their Ter∣restrial Page  3 Gods or powers, that had the Care or Tuition of the Earth, they erected there Altars on the plain Superficies of it; if to the Infernal Powers, they did it in Cryptis & Abditis Spelunca∣rum, in Grots, Caves, and other gloomy Recesses; if to the Coe∣lestial or Supernal Deities they offer'd up their Sacrifices, they then perform'd that Devotion, on the Brows or Tops of Moun∣tains; and it is very probable, that this later Custom of theirs, had its Derivation from the Prosouchae or Oratories amongst the Jews, which sometimes seat∣ed near the Margin of a Spring, Brook or River, but most commonly upon the Edge of a Mountain, and it is as pro∣bable, that the Encaenia, or So∣lemn Page  4 Feasts, Instituted at the Devoting or Consecrating their Temples to the Worship of their Gentile Deities, was first ex∣tracted from the Feast of Dedi∣cation amongst the Jews; A Feast (say the Rabbins) where∣in something was renewed, be∣cause those things are only re∣puted consecrated, which are separated from their Common, and dedicated to some new and Holier use.

From these Premises I may justly Collect, that God who alwayes lov'd Order, and was apt to hear Holy and prudent prayers, hath often declar'd, that he loves Publique Places, because of their Order, Conve∣nience, and Necessity for the Solemnity of Worship, and Page  5 hath affirm'd, that he will dwell in them, not that they are Ad∣vantages to Him, but that he is pleas'd to make them so to us; •n publique places we decline singularity, as in our Retire∣ments or Oratories, we avoid Hypocrisy. But I have too much digress'd, I now proceed; And I shall first endevour to trace▪ out when Parishes were originally distinguished and di∣vided from each other. Se∣condly, I shall discover the Grounds and Reasons on which Churches were Erected and Dedicated. Thirdly, I shall make a Survey of their Frame and Contexture within, and how in times of an Elder in∣scription they were contriv'd for the Celebration of Religi∣ous Page  6 Performances, and other practical Duties and Offices▪ Fourthly, I shall make some re∣flections on the original institu∣tion of Oblations, Obventions, Tithes, and other Payments which did both enhance and secure the Dignity and Liveli∣hood of the Ecclesiastical State. Fifthly, I shall represent in a Compendious Prospect, upon what foundations, and upon what considerations the right of Patronage was invested in Lay or Secular Persons. When Pa∣rishes were first divided, that in∣struction or intelligence, (Anti∣quity exhibites to us from those Registers and Records which might enlighten our knowledge as to that particular,) is per∣plexed and obscure. The gene∣rally Page  7 received Opinion is, That Pope Evaristus, under Trajan the Emperour▪ about▪ the Year 110. peradventure observing that too diffused and numerous a Multitude (like too much fuel cast upon the flame) did rather Choke and extinguish, than any way multiply the heat of De•o•∣tion; for the more regular & uni∣form performance of Religious Offices for the future, did con∣tract those throngs of new Con∣verts, which were daily added to the Church into their several Stations and Parishes, But this design of his being left crude and imperfect by his Martyr∣dom, which happen'd not long after under the Emperour a∣bovesaid, It slumber'd in his Urn, untill the Reign of Gali∣•nus▪ Page  8 the Emperour, and then Pope Dionysius taking the ad∣vantage of a benigne and pro∣pitious Edict, issued out by that Prince in favour of the Christi∣ans (from whose farther perse∣cution and torture he had not long before been deterr'd, by 〈…〉al menaces reveal'd from 〈…〉en in many ominous and direful Prodigies) reduc'd the first endevours of Pope Eva∣ristus to accomplishment and perfection; which pious work of his received both strength and improvement from the Re∣ligious undertaking of Pope Fa∣bianus, and his Successor Pope Marcellinus, about the Year 314. as Bellarmine in his Chro∣nology out of the Writings of Anastasius, and Luitprandus does abundantly testifie.

Page  9In England this pious example had such an influence and fa∣vourable Aspect, that about the Year 636. Honorius Arch-bp. of Canterbury began to circum∣scribe the people under his Pa∣storal •are and inspection, within the Boundaries of their several divisions and Parishes, which design of his was farther prose∣cuted, inlarg'd and confirm'd by his successor Arch-bp. Theobal•, about the Year 677. In which posture and condition this Nati∣on hath ever since continued.

Parishes being thus institu∣ted, there appear'd a subse∣quent necessity▪ of erecting of Churches and Oratories, where the Celebration of Divine Of∣fices might multiply the growth of Christianity, which was yet Page  10 but in its Infancy and Minori∣ty; after their first Erection and Establishment, Antiquity (as it is evident from several Monuments of Venerable In∣scription) impos'd the Name of Tituli upon them. For in the Life of Pope Marcellinus, we read that In Roma ille insti∣tuit. 21. titulos; that is, in the Dialect of Elder times, one and twenty Churches.

Now Titulus (as Sanctius observes) is Signum aliquod se• Monumentum, quod docet latere aliquid, aut accidisse cujus nolu∣mus perire Memoriam.

Churches then were antient∣ly called Tituli, either from a name Metaphorically borrowed from Goods belonging to the Princes Exchequer, that had Page  11 some sign imprinted upon them, that they might be known whose they were; So the sign of the Cross was put upon the Churches, to make it known they were mark'd out and di∣stinguish'd for Gods Service: or else they were nam'd Tituli, because the respective Presby∣ters did antiently derive and re∣ceive their several Titles from them. See Baronius, Anno Do∣mini 112. They were likewise stiled Memoriae Martyrum, be∣cause antiently Churches were built Supra Cryptas Martyrum; that is, upon those Vaults and Repositories, where the Dust and Reliques of the antient Martyrs were originally trea∣sur'd up. Now, if you will know why Antiquity with such Page  12 industrious Piety did Erect these Monuments, now called Churches, over the Ashes of these glorious Assertors and Champions of Christianity, and after devoted them to their names; these subsequent Re∣marques or Notes upon the first institution, will sufficiently insi∣nuate to the Reader the Reasons of this primary Consecration.

I. That the Memory of those excellent Persons might be so preserv'd, that after they had re∣ceiv'd the glorious fate of Mar∣tyrdom it might not be bury'd in so cheap a Tomb as Oblivion.

Secondly, That the example of such eminent Champions per∣petuated in these lasting Monu∣ments, might in succeeding Ages excite others, if any fresh On∣set Page  13 should be made on Christi∣anity, with the same magnani∣mity to assert it as these be∣fore them had done, since they beheld so Venerable an Esti∣mate was set upon their remem∣brance for dying for it.

Thirdly, That in future times they might be rescued from an •njurious and sacrilegious deva∣station, when Posterity should find they were devoted to the Memory of those who had with such an inexpugnable passive fortitude defended the Do∣ctrine of the Cross, and had im∣prov'd Christianity to a stupen∣dious fertility, with the double compost of their Ink, and of •heir Blood.

Having thus traced out the original institution of Churches, Page  14 and the Reasons of their Dedi∣cation; we shall now unlock their Dores, and view their contrivance within, and there, upon a serious Survey, Antiqui∣ty we shall find cast them into this Method and Order.

When the indulgent and libe∣ral Piety of the Primitive Chri∣stians began more visibly to ma∣fest it self, those Churches they erected, were frequently, if not generally built in an Oval Figure, or like some of our Ships long and narrow, and bul∣king out on both sides, near the midst whereof the Pastopho∣ria (we may call them the Pews) for Men and Women were de∣sign'd, and in the midst the Bi∣shops seat was plac'd, call'd in Greek Bema, from its assent, Page  15 and in Latine Thronus, from the •minency of it. At the East end was the Altar plac'd, though at Antioch its position respected the West. Not far distant from the Bishops. Throne was the Ambo, or Reading Desk, where∣•t the Anagnostes. Read the Scriptures Old and New to the •aity; round about the Bi∣shops seat sate the Presbyters, the Deacons not sitting, but standing behind him, except the •rimicerius Diaconorum, who was ever to attend the Bishop, and therefore stood close by him, being alwayes eldest in •ime, though not preferr'd in affection. The Ostiarii (Church Officers so styled) were desig∣ned to attend the Mens, as the Deacons were oblig'd to wait Page  16 the Womens Desks or Pews, by whose care and inspection they were kept neat and in their just order, Younger Men & Women, if there were any conveniency of place, sate; if not, they were engag'd to stand, the Women be∣hind the graver Matrons, the Men behind their Seniors; Boys were placed with their Fathers, and Girls with their Mothers. See Bp. Montagues Acts and Monuments of the Church, pag. 457. & 458.

The Absis amongst the Primitive Christians, was the upper part of the Quire near the Altar, where Penitents by Imposition of hands were usually absolved.

In the Primitive times, these se∣veral stations in the several Re∣spective Churches were consign'd to those who were blasted more or less (that is gradually) with Page  17 •he censure of Excōmunication.

First, those who were called •tantes, were those who were •ebarr'd the Lord's Table. But •s for the entrance into the Church, hearing the Word, •raying with the Congregation, •hey were Entituled to equal •iberty with other Christians; •hey might stand by, and behold •thers receive the Sacrament, •ut themselves did not par∣•ake of that Sacred Mystery.

Secondly, The Succumbents were those who had admittance •nto the Church, but their sta∣•ion was behind the Quire or Pulpit, and they were to depart upon the pronouncing the It a ••issa est, with the Catechumeni (that is, such Pagans who were gained to the Christian Faith, Page  18 but not fully admitted into th• Church, because they wanted Baptisme) and therefore tha• they might not pray promiscu∣ously, with other Christian• there was a place behind th• Pulpit or Quire allotted t• them in form of a Cloister, cal∣led from them the Catechumeni∣um.

And Lastly, Though they might prostrate themselves o• their knees (styled from thenc• Succumbentes) and offer up thei• prayers, yet this they might no• do in the Congregation, but on∣ly in that place which was the station design'd for the Catechu∣meni.

The Third sort of Penitents that were Marshall'd under the denomination of Audientes, were Page  19 those who were permitted to •dvance no further, than the Church-Porch, where it was al∣•owed them to hear the Scrip∣•ures read, but not to joyn in •rayer, nor to approach the Sa∣•red Table of the Lord.

The Fourth Catalogue of •ersons under the sad Discipline •f separation, denominated the •lorantes, were those who stood •uite without the Church, im∣•loring those that entred in with Tears, to Petition God for the Remission of their formerly •ontracted Offences.

There were other Persons •ikewise in the Primitive times, who were something proporti∣•nate to these, and fell under a •ive-fold Denomination. As first, there were the Catechistae, Page  20 that is, those who by Instructi∣on and the Discipline of Cate∣chisme were to be habituated to the Rudiments of Christian Re∣ligion. Secondly, the Educati who were those who by hearing dayly Lectures of Divinity read, did improve those princi∣ples which were first planted in them by Catechistical Infusion. Thirdly, the Competentes, who were those who could render an Account of those Fundamental Truths, which lay folded up in that compendious Scheme or Systeme call'd the Apostles Creed. Fourthly, the Intincti Neophyti or Tirones, who were those that could not only untwist those Principles that lay wrapt up in the Apostolical Symbol of Be∣lief, but likewise could unveil Page  21 those other Doctrines out of which was woven the whole Frame or Contexture of the Christian Religion. Fifthly, •he Fideles, who were those well matured or improved Christians, who being fully ra∣•icated and instructed in the faith, were admitted to the Re∣ception of the Sacred Eucha∣•ist.

So under the Law, there were the Proselites of the Gates, •he Proselites of Justice: The first of these were only tyed to •he observation of those seven precepts which were styled the precepts of the Sons of Noah, because supposed to be given by Noah to his Sons when he came out of the Ark, but were nei∣ther circumcised nor otherwise Page  22 conformable to the Law of Mo∣ses, which precepts were these 1. That they dealt uprightl• with every man. 2. That the• Blest and Magnified the Nam• of God. 3. That they Wor∣shiped not any False Gods, bu• to abstain from Idolatry. 4. T• refrain from all unlawful Lust and Copulations. 5. To keep themselves from Theft and Robbery. 6. And from shed∣ding of blood. And 7. not to eat the Flesh or Member of any Beast abstracted from it, whe• living, by which all cruelty wa• Interdicted. These though they were admitted to the Worship of God, and to repair to the Temple, yet being uncircumci∣sed, were not suffered to con∣verse with the Jews, nor come Page  23 〈…〉to the same Court of the Tem∣〈…〉e with them: but had the ou∣〈…〉rmost Court of that place, cal∣〈…〉d Atrium Gentium or Immun∣〈…〉rum. The other simply cal∣〈…〉d Proselites were represented •nder the Notion of Adopted •ews, as being admitted to Worship God in the same Court •f the Temple with them, and 〈…〉aring with them in all their 〈…〉iviledges, not differing from 〈…〉em in any thing, but only their 〈…〉encalogy or Extraction.

Now there were four Courts 〈…〉 the Jewish Temple: First, 〈…〉trium Sacerdotum or the 〈…〉riests Court, where was e∣〈…〉cted the Thusiasterion or Al∣〈…〉r for Sacrifice, as likewise the 〈…〉razen Laver wherein both 〈…〉riest and Sacrifice were as∣soil'd Page  24 from their Pollution. Se∣condly, Atrium Populi or the Peoples Court, appropriated likewise to the Proselites of Ju∣stice, where stood the Braze• Throne or Scaffold, on which Solomon and his Successors wer• inaugurated; it was also stil'• Solomons Porch, from the many Porches erected there by tha• Prince to secure the People from the violent and injuriou• impressions of the Weather▪ Thirdly, Atrium Foeminaru• or the Womens Court, where was established the Poor mans Box, from whence in Sacred pages it hath contracted the Denomination of the Treasury▪ and from thence our Saviour is said to Teach in the Treasury, that is in the Womens Court. Page  25 Between these Courts was an as∣cent of 15 steps whereon were sung by the Levites the Gradu∣al Psalms, beginning at the 120, and concluding at the 134. Fourthly, there was Atrium Gentium or Immundorum, de∣voted to the Service of those Gentiles who were properly styled the Proselites of the Gates; this Court was divided from the other Courts by an eminent Traverse Wall three Cubits high, adorned with cer∣tain Pillars of equal distance, to which St. Paul alludes when he asserts that our Saviour by his Tragedy on the Cross had dis∣mantled the Partition Wall: And out of this Court Divines likewise affirm that our Saviour did expel those Buyers and Sel∣lers Page  26 that had defil'd it by an impious and injurious Profana∣tion. So amongst the Levites, there were first the Punies or Tirones, who from their Child∣hood till the Five and Twenti∣eth year of their Age learn'd the Duty of their Offices. Se∣condly, Graduates, who were those who having spent four years Study in the Law were able to answer and oppose in it. Thirdly, Licentiates, who did actually exercise the Priestly Function. And Fourthly Do∣ctors or Rabbins, who were in Degree the most Eminent.

Indeed many of the Jewish Ceremonies were imitated by our Saviour under the Gospel: The Apostles were answerable to the Missi or Messengers a∣mongst Page  27 the Jews, being sent a∣broad into all Nations by Christ to gather in Sinners to their Sa∣viour, being that peculium which of all others he counted most his Due, having paid so dearly for it on the Cross: as they were amongst the Jews sent by the High Priest to fetch in the Dues of the Temple. So also the Imposition of Hands, a Form of Benediction amongst the Jews as antient as Jacob himself, Gen. 48. 14. in blessing Josephs Sons, was often used by our Saviour to the same purpose. And even the two Sacraments are of this Nature: Baptisme related to the washing in use amongst the Jews at their admitting or Initi∣ating Proselites; and Christs ta∣king Bread and giving Thanks, Page  28 &c. after Supper (wherein the other Sacraments was first Insti∣ted) was directly the Post Cae∣nium amongst the Jews, not a peculiar part of the Passeover Feast, but a Ceremony after all Feasts very customary amongst them. So the word Ecclesia from the Assemblies Sacred or Civil amongst the Jews is made use of to signify the Christian Church which Christ was to gather to∣gether. So the Presbyteri or Elders amongst the Jews are brought by the Apostles to sig∣nify an Order in the Church, and Presbyteria Colledges of many of them together, call'd by Igna•ius in Epist▪ ad Trall. Sacred Societies and Counsel∣lors and Assistants to the Bi∣shop, are parallel to the Sanhe∣drin Page  29 or Councel of Elders that were join'd to Moses in his Go∣vernment, to facilitate the Bur∣then to him. The Deacons a∣mongst the Primitive Christians were instituted in Imitation of the Treasurer or Steward a∣mongst the Jews, and conse∣quently the place where the Goods which they were to di∣stibute were kept, was corre∣spondent to their Gazo-philaci∣um or Treasury: So the Bishop also amongst Christians is a Transcript of the Head of the Congregation amongst them. And the Christian Patriarchs were originally but an Imitation of the Heads of the Tribes a∣mongst the Jews: Something proportionate to these were the 〈 in non-Latin alphabet 〉 amongst the Spartans, Page  30 who were the Overseers and Governours of their Provinces and Cities, as likewise the

who were a peculiar sort of Governours, who had to do with the education of Women especially in cultivating and Re∣forming their Lives and Man∣ners. Amongst the Athenians, likewise were the 〈 in non-Latin alphabet 〉 who were chosen Magi∣strates, ten out of every Tribe, whose Duty and Office it was to take care and cognisance of the younger people. The Chri∣stian Censure of Excommunica∣tion was in Assimilation of their Aposunagogia, whether it were a seclusion from Sacred or only Civil Conventions it matters little, for the Civil amongst them, may be accommodated Page  31 to the Ecclesiastical amongst Christians, as the word 〈 in non-Latin alphabet 〉 (which though it signifies pri∣marily any kind of Assembly and is so taken Mat. 6. so that it is appropriated to a place of Divine Worship in other places of Holy writ) and the several Degrees of it in the Christian Church, were proportionate to the Jewish Niddui, Cherim, and Schammatha. Psalms, Hymns, and Songs antiently used in the Christian Church, were parallel to 1. Mizmor a short verse. 2. Tehilla, Praise, Celebrating God. 3. Schir, a Canticle, as that word is used in the Title of the Song of Songs very custo∣mary amongst the Jews. And it is the conjecture of some lear∣ned persons that our Saviour in∣stituted Page  32 his Prayer vulgarly called the Lords-prayer in Re∣lation to those 18 Prayers or Benedictions called in the Ge∣marra▪ composed or appointed Prayers; The 3 first of which, and the 3 last respected the Glo∣ry of God, the 12 other inter∣mediate were spent on those prime Things that were neces∣sary, either to the whole Peo∣ple, or every particular Man. Lastly, others assert that that Clause, For thine is the King∣sdom, the Power, and the Glory, or ever and ever, was annexed to the Lords-prayer, as parallel to that Form of Speech intro∣duced amongst the Jews in the Time of Ezra, which was com∣monly interwoven in the Close of their Prayers, viz. srom an Page  33 Age to an Age. For whereas in all the conclusions of Benedicti∣ons before the Days of Ezra, they were only wont to say srom Age; when the Sadduces perverted this Form of Speech, and asserted there was but one Age, the Jewish Doctors did determine that the Form should be, from Age to Age.

But I have made too prolix a Digression, I now return to prosecute my former Discourse.

Churches being thus erected and established, the several de∣nominations of Ecclesiae Domus orationis, Aedes Sacrae, Coemite∣ria, Martyria, Kuriacae Eucteria, by subsequent ages were impo∣sed upon them, but seldom or never Templa, or Naoi, untill the Government of Constantine Page  34 the Great, and then the appel∣lation of Templa was engraf∣fed upon them, that Monarch by this commodious and flexible condescention, endeavouring so to endear those that continued spotted with the dark tincture of Paganisme, that he might by degrees reduce them within the pale of the Church; or second∣ly, by this Artifice or comply∣ance designing to charm and ob∣lige them to mingle with the faithful in the Celebration of those Divine Offices, whose per∣formance did improve and in∣force the growth of the Christi∣an Faith.

Having taken a compendious prospect of Churches, as to their frame without, and their con∣texture within; I shall now sur∣vey Page  35 that Revenue either fixed or accidental, that made up the Ecclesiastical Patrimony, and my first disputation shall be up∣on Oblations, which ancient∣ly were marshalled under the double title of Cathedratica and Pentecos•alia.

Cathedratica were so styled, because they were paid towards the support▪ of that Honour and Dignity which was due to the Episcopal Chair, and these were so retrenched by the second Councel of Bracara, and the seventh of •oledo, that they were not to exceed two shil∣lings in the pound. Or else they were called so because they were paid to the Bishop so∣lemnly sitting in the Episcopal Chair.

Page  36Pentecostalia had that denomi∣nation conferr'd upon them, be∣cause they were anciently pay∣able to the Minister or Priest at Whitsuntide, and for that reason vulgarly called Whitsun - Far∣things, a moiety of which, and sometimes a third part was re∣turn'd to the Bishop of the Re∣spective Diocesse, towards the supply and maintenance of so eminent a Function.

Obventions are the next, which exact our consideration, if you consult the Lexicon Juri∣dicum of Sclardius or Calvinus-you will find them thus discrib'd in the word Obventio; Obventi∣ones (say they) reditus Fruct us∣que omnes significant, qui vel ex ipso corpore, velex industria ho∣minis accedunt, veluti mercedes, Page  37 pensionesque ex locationibus prae∣diorum urbanorum debitas, ve∣c•uras jumentorum, naulum na∣vium. In brief, Obventions are sometimes a Revenue that issues from things certain, but more frequently and for the most part they are the result and product of these things which are of ac∣cidental contingency.

The first raising of Tenths and Fifths by Gregory the 9th. about the Year 1229. and after rati∣fied and confirm'd about the Year 1240, seems to have beer that when the Court of Rom▪ did confer on Clerks and Chap lains residing with them, Benesi ces in the Diocesses of Forraig• Bishops, they out of a gratefu• acknowledgment, gave the first whole or half years profits to Page  38 the Pope. See Sir Roger Twis∣den's Historical Vindication, page 84. When the collection of first fruits did originally commence, is in debate amongst Authors, some asserting that Pope Boni∣face the ixth. began to gather them about the Year 1399. though others again, as Cardi∣nal D'ossatt, Ranulphus C•strusis and Walsingham affirm their pay∣ment to be earlier, and that Pope John the 22th. began first to col∣lect them about the Year 1316.

The last Ingredient that com∣pounds the spiritual Revenue, which indeed is the great Liga∣ment that ties together all the Ecclesiastical Patrimony, is Tithes, which are not only due by a right of assimulation; that is, because they were paid un∣der Page  39 the Levitical Law, therefore by the Analogy of proportion they are to be paid under the Gospel, but even injoyn'd by the Law of Nature it self: And this may easily be evicted by this Argument. Whatsoever hath been observed to be paid in all times, in all places, and in all Nations, does result from a com∣mon Dictate of Nature. But the paiment of Tithes hath been observed in all times, in all pla∣ces, and by all Nations; Ergo, the payment of Tithes does ori∣ginally result from a common Dictate of Nature. The Minor is supported and made good by the general practice of Nations. The Sabeans, a rude and bar∣barous Nation, forbad their Spices to be Transported, until Page  40 the Tithes of them were offered unto their God Sabis. The Ty∣rians, and after the Romans paid Tithes of that increase they had obtain'd by Merchandize, and other Naval atchievements to their great Patron Hercules. The last of which paid them by a ge∣neral assent to the respective Deities; Hippona, Pomona, Mes∣sia, Almona, Tutelina, Cardua, Par•ula, Lucina, Sestia, Statina, and Murtia, to whose protecti∣on, Horses, Fruit, Corn, Wo∣men and publick Laystals were generally devoted. And Cyrus when he had carried Sardis by storm or Onset, by interdict forbad the plunder or Ravage of the City, until the Tithe of the Spoil was sequester'd and set apart to be paid to Mars and Page  41 Pallas; and Camillus, the emi∣nent Roman Dictator, when he had attaqued the City of Vei •y assault, he particularly ab∣stracted the Tithes of that Pil∣lage that opulent City afforded, to be consecrated to Apollo and Jupiter. Hercules by the Tra∣chinii was stil'd Kornopios, and worshipped under the Notion of a God, that by his powerful influence rescued them from the injuries of Flies; for so original∣ly the Name imports: and Ipi∣ctonos by the Erithrai, or the Inhabitants of the Red Sea, that is, such a God, and in that ca∣pacity ador'd, that destroy'd those Worms who were destru∣ctive to their Vines; in memo∣ry of which signal protections, both these Nations abovesaid, as Page  42 well as the Tyrians, as the Learn∣ed observe, paid him Tithes, as a Symbol of their exemplary Gratitude.

Jupiter amongst the Greeks was called Myiagrus, Myiodes, and Apomyios, all which Deno∣minations did only denote and intimate his Dominion over Flies, so that the ancients (as Meursius and others observe) ei∣ther paid him Tithes, or some∣thing parallel or proportionate to them, for preserving their Sacrifices from the busie and im∣portunate Onsets of those rave∣nous Insects. See more of this Discourse in Stachius, De Sa•r•∣siciis Gentilium.

The Persees that now inhabit Persia (being a Branch extracted from the ancient Persians who Page  43 upon their Pyr•theia worshipp'd their Fire-Gods, as a Transcript of the Sun, who in their opi∣nion was but an Original Globe of Flame; and whom they a∣dor'd sometimes under the name of Mithras, and sometimes un∣der the Appellation of Abra∣xas) although they are ruder than the wildness of a Desart, and ignorant beyond the Fate of Barbarism, yet by the conduct of the Light of Nature, though it shine in them but with a faint, and a glimmering Beam, they have a separated Priesthood, to whom they pay Tithes, because by their ministring to Divine Offices, their Devotion receiv∣eth an happy Increase and Im∣provement; as a late Treatise stil'd The Religion of the Banians Page  44 and Modern Persees, does abun∣dantly testisie.

The Behedin or Laymen (says the Author of that Tract) anci∣ently, and at this day, pays Tithes to the Distoore, or Chief Priest, and in his absence, to the Herbood, or Priest; or lastly, to the Daroo, or Churchmen, Officers of a spiritual cogni∣zance amongst the ancient and modern Persees who still super∣stitiously worship the Fire.

I know it is objected, that this was only in some special cases, and they of extraordina∣ry emergency, because a Vow was still annexed for the pay∣ment of them; which had they been due intrinsecally and ex natura rei, had altogether been unnecessary and superfluous. To Page  45 this I answer, that all Divines that have treated of Casuistical Theology, do assert, that every act of sin upon its immediate Commission is to be rescinded •nd expiated by as immediate an •ct of repentance; yet they al∣•o affirm, a Vow is of excellent •se to promote and quicken the performance of this so absolute∣•y necessary a Duty: So it is •ere, though Tithes are due in∣•insecally and ex natura rei, yet • Vow is of eminent use and in∣fluence to improve their more •ctive performance, and enforce •heir more quick and effectual •ayment; which Discourse is •pported by Cajetan, in that •rief and rational assertion of •is, which he thus delivers:

Non est inconveniens (deter∣mines Page  46 he) materiam voti esse bo∣num, ad quod quispiam alio nomi∣ne tenetur, ut ex duplici vinculo ad idem teneatur; vinculo scili∣cet divini praecepti, seu juris na∣turalis, & proprii voti.

Having thus concluded these disquisitions concerning the Ori∣ginal institution of Churches▪ & their particular endowments; I shall now from these subse∣quent Reasons briefly discover how the Advowson or Patro∣nage of Ecclesiastical prefer∣ments became to be invested in Lay persons.

First, It was Ratione sundi▪ in relation to that parcel o• ground on which the Church was erected, which was of their original concession.

Secondly, Ratione fundationis Page  47 by reason the Fabrick of the Church it self, was first erected •t the Cost and Expences of •heir proper Beneficence.

Thirdly, Respect•n donationis, •n respect of the Donation of •and, either Glebe or Pasture, •y them Enstated upon the •ncumbent Minister of Priest, •nd his Successors for ever.

Having wrapt up this Dis∣•ourse in as brief a Circumscri∣•tion, as I could; I now proceed •o discover a Scale or Register •f those Rectories or Vicariges, •nd their Respective Patrons •oth Ancient and Modern, as •hey lie impal'd in the Diocesses •f Canterbury and Rochester.