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

ENGLANDS PVRGINGE FIRE.

To the Right Honorable, the Lords Spiri∣tuall and Temporall of the upper Hovvse, vvith the Knights and Burgesses of the lovver hovvse, assembled in the high Courte of Parliament.

RIGHT HONORABLE,

IT pleased the Kinges most excellent Mastie, very lately to confess among you, that in the Civill affaires off this Kingdome, he founde not things answerable to that face, which our excellent Government would induce any man to have hope of; Might it therefore please this Honorable Assembly, to examine the State of this Lande, in Spirituall affaires also, we then the subjects of this happy Kingedome may well have comforteable hope, of your happy successe in theise as in those. It is truly a greate measure of Happiness to this Kingdome: it is also to be acknowledged to our Kinge as a singular Grace off his unto us, that the Ghospell of our Lord & Redeemer is freely preached in this Kingdome, Solemne Divine Service maintayned, and people pressed to resorte on the Sabbaoth to both; but because the prevailinge of the Ghospell, in the lives and conversations of men is most accepta∣ble to God: and because our people are not answereable herein to the face of that excellent Government which our Church carryes,

I most humbly pray that I may petition this Courte, for an entringe into an examination hereof also. For my part, I havinge here in this Land drawen my first breath of this mortall life, thinke my selfe bounde, to imploy whatsoeuer Grace my God hath given mee for the Good thereof; therefore I have adventured to expose my selfe to danger, in movinge you to vouchsafe your examination, of the State also of the Church in this Kingedome. This high, (and worthily Highe) Courte, hath here to fore taken care, that God be both solemnely worshipped, and also served in this Land by peoples obedience, acknowledginge that this is the Meanes to put away pu∣nishments and plagues from this Lande: As therefore the Ghospell is not sent by God to be hearde onely by our people, but to be obeyed also, by their ordering their life and conversation thereafter, or otherwise serves vnto condemnation, rather then to Salvation, so surely it will turne from us punishments and plagues, and insteade of them will bringe vpon us holy favours and Blessings, if you take care of the peoples livinge as becommeth Saincts. For the fur∣theringe whereof, I by a writinge adventured many yeares since to petition his sacred Majestie, declaringe therein the perticulers wherein I petitioned his Roy all Assistance: If it shall please you (Right Honorable) that I, for discharge of my Conscience, may exhibit vnto you the copie (well neere) of the same, that so both his sacred Majestie may be put in remembrance thereof, in this so sit a tyme for this motion: and also you may bee occasioned, as you pro∣fessedly tender, so now also to further, the good of this Church, you shall shew to me a Christian favour, and I shall pray for you, that God will second with happy succrss all your pious indeavours.

Your Lo^pps in all bounden Duty. THOMAS PROCTOR.

TO THE KINGES MOST EXCELLENT MAIESTY.

TO my heartes ioye, and to the ioye of all good Christians, have you (my most gra∣tious Lord and Kinge) made knovven to the vvorlde by vvritinge, your knovv∣ledge of the office of a Christian Kinge. As vvhere you vvrite, That Christian Kinges within their owne Dominions, are, to Governe the Church, to com∣mande obedience to be given to the vvorde of God, yea and to Reforme Religion, according to Gods prescribed vvill. Which Office, (most mighty, and dread Soveraigne) vvell may you perfourme: longe may you live, vvell to perfourme the same, vvithin theise your most flourishinge Kinge∣domes. Imitatinge herein the good Kinges of Israell and Iudah, vvhom and vvhose Actions in Governinge the Church, your Majestly hath set before Christian Kinges and

Princes as examples unto them, for their rulinge over the Christian Church, vvithin their seuerall Dominions. Which excellent knovvledge and religious Care of your Majesties so made euident to the vvorlde, put me in good hope that it vvould not be displeasinge vnto you, if collectinge out of Scripture some of the speciall Acts of those good Kinges of Israell and Iudah, I thereby tooke occasion to vvrite vnto your Majesty of some thinges of greate importāce, vvherein the Church of God in England needeth the redress of your povverfull hande. Which thinge (Dread Soueraigne) I have not done, either vvith any vaine conceipt, thinking to better by instruction your excellent knovvledge: or vvith any in∣sufferable presumption, in pressinge your executiō of Royall Dutyes vvith more hast then convenience; but onely, that I might discharge a Christian Duty, by petitioninge your povverfull Assistance in some things, vvherein your tymely helpe may greately further the good of the Church of God. Neither truly is there any thinge better besittinge your Roy∣all hande, then is the yeildinge succour to the Church of God, in those things vvherein shee greately needeth in theise tymes your aide; For, thus to doe, is not onely the perfour∣mance of a very speciall duty of the kingely office, but also, it is an eterniznge of your fame, in the eternal continuance of the Church. Hovv pretious a Name, hovv longe du∣ringe a Fame, have those good Kinges of Israell and Iudah obteined, by vvhose blessed hands tymely assistāce vvas yeil∣ded to the Church of God? VVhat marble Monument of theirs like this? VVhat other Act of theirs is comparable to this? Their marble monuments are mouldred: and their other Acts hovv greate and famous so euer, yet make they not their Name and Memoriall so blessed, as doth the Re∣corde of those things done by them, in ordeninge the Chur∣ches Gouerment according to Gods prescribed vvill. Ho∣pinge

therefore, both of your Majesties beinge like mynded vvith these good Kings, and also of your gratious acceptance of this my poore vvritinge, vvritten for the good of this Church of Englande, I humbly pray, that I may prooceede, first, to collect out of the Scriptures some of the speciall Acts of the good Kinges of Israell and Iudah concerninge this matter of orderinge the Church: and secondly, (takinge oc∣casion therefrom) to shevv, vvherein, or in vvhat needefull perticulers, I, (in all humility) crave your Royal Povverfull Assistance.

I. CHAP.

OF David we reade, 1. Chron, 24, 3: That he distributed Zadock of the sonnes of Eleazar, and Ahimilech of the sonnes of Ithamar, accordinge to their Offices in their Ministration. Againe; Of Hezekiah we reade, 2. Chron, 31, 2: That he appoin∣ted the courses of the Preists and Levits, by their turnes, euery man accordinge to his office, both Preists and Leuits, for the burnts Of∣ferings and peace Offerings, to Minister, and to give thancks, & to praise, in the gates of the tents of the Lord. Againe, we reade of the same Kinge, 2. Chron, 24, 25: That he appointed also the Le∣vits in the house of the Lord, with Cymbals, with Viols, and with Harps, accordinge to the commandement of David, and Gad the Kinges Secr, and Nathan the Prophet: for the commandement (noteth this Scripture) was by the Hande of the Lord, and by the hande of his Prophets.

Hence vve have evidence, that the Kinges Office streat∣cheth, to order the Ecclesiastical Ministers & Ministrations, accordinge to the Ordinance or Commandement of God;

therefore Kinges are Gods Ministers, to see that such Eccle∣siasticall Officers & Offices as God ordeyned in the Church, be founde in the Church of God vvithin their seuerall Do∣minions. But hovv cann Kinges vnder the Christianity doe this, if they have not povver over those, in vvhom is the povver of Ordeyninge Ecclesiastical Ministers, constreyninge them (if neede be) to ordeine such Ministers as neede? For Ministers must first be, before they can be distributed to the seuerall Offices; neither can our Kinges distribute Ministers to the seuerall Offices, if they have not power over those by whō ecclesiastical Ordination is conveyed. Vnder the Lawe, Ministers vvere propagated by Generatiö; vnder the Ghos∣pel they are propagated by Ordination; therefore vvhere Ministers vvant to be distributed to due Offices, the Kinge is Gods Minister to constreine (if neede be) the Minister vvho hath povver of Ordination, to ordeine Ministers for needefull offices. Such ecclesiasticall Ministers therefore, as God by his vvoorde preserved in Scripture, giues us light & vvarrant for that they ought to be in the Church, vve may petition your Majestie that they be ordeined and distributed to their appointed Offices, if our Cleargy in vvhom is the povver of Ordination be herein negligent. True it is, that this Church hath bene very happy, in its preservinge in the Reformation, Arch-Bishops, Bishops, Preists, and Deacons: and vve of theise tymes are herein likevvise happy, that such are continued in this Church vvith your Majesties gra∣tious allovvance; therefore I am not in this Chapter to petition for the ordeyninge of such Ministers. That vvhich I petition your Majestie for in this Chapter is:

• 1. That such ecclesiasticall Officers as are wantinge in our Church, may be ordeyned in this Church.
• 2. That Pa••ishes, Bishopdomes, and Arch Bishopdomes, may be conveniently bounded.
• ...

• 3. That you continue to free this Church, from all forreine and unlaw full ecclesiasticall usurpations & Powers.

THose ecclesiasticall Officers which I accoumpt to wante unto our Church, are, Lay Elders or Governours in eve∣ry Parrish Church, who, with, though under the Cleargy in that Church, should Governe the Church in that Parrish. But because theise are not onely not as yet admitted in this Church, but also are by our Cleargy comtemptuously writ∣ten of, and spoaken against, therefore I humbly pray, that I may, first, shew by the vvord of God in Scripture, that God Orderned such in the Church: and secondly, that I may ans∣were some questions which may be moved concerning such.

The Apostle S. Paule, 1. Cor. 12, 28, saith thus: And God hath ordeined some in the Church, as first Apostles, secondly Prophets, thirdly Teachers, then them that doe Miracles: af∣ter that, the guifts of healinge, Helpers, Governours, diver∣sitie of tongues. From vvhich Scripture appeares, that by Gods Ordinance there vvere in those time Governours in the Church, which both were inferior to Teachers, and also were not Teachers. That they were to be inferior to Tea∣chers appeares, in that they are ranked in order farr under Teachers: for as Teachers here rancked under Apostles in Order, were doubtless inferior to Apostles, so theise Gover∣nours thus rancked under Teachers in Order, were inferior to Teachers. And that they were not Teachers may appeare, in that, verse, 29, the Apostle saith: Are all Apostles? are all Prophets? are all Teachers? for this manner interrogation of the Apostles proves, that as all Teachers were not Apost∣les, so those named after Teachers were not Teachers. And indeede why saith the Apostle, are all Teachers? if it miply not, that those which follow Teachers were not to be Tea∣chers?

I conclude therefore from this Scripture, that it was Gods owne Ordinance, that there should be in the Church a sorte of Governours besides Teachers, and which might not be Teachers.

To this wee may add yet a further evidence for this, which we have by another portion of Scripture, as, 1. Tim. 5, 17, where we thus reade: The Elders that Rule well, are worthie of double Honour: specially they that labour in the vvorde and Doctrine. Where, the Apostle not proceedinge from Teachinge to labouringe in Teachinge, but from Ru∣linge to labouringe in the vvorde, this argues undeniably, that some for Rulinge vvell onely, were worthy of double Honor, For when the Apostle saith, The Elders that Rule well are vvorthie of double Honour, who cann deny double honor to theise if they onely Ruled vvell, and Taught not at all? Therefore I cannot but conclude, that in those times there vvere Governours in the Church, who for Rulinge well onely, though they laboured not in the vvorde, were worthy of double Honor. And indeede if here we should take the construction which some make of this speach, wher they say, that here the Apostle meanes that all theise Elders are Teachers, and that he specially commends some of them for labouringe, or taking more paines in the vvorde then others tooke then it would followe first, that not for Ruling well onely some were to have double Honor, (which thing is directly against this Scripture): secondly that some Teachers were worthy of double honor for Rulinge well onely, though they Taught not at all; but this were an error not to be conceaved in the Apostle, seing not to Teach but onely Rule, is in a Teacher or Preacher of the Ghospell, such a Ne∣glect of a very speciall Duty, as that such Teacher is worthy rather of Reproofe and Punishment then of double Ho∣nor. Moreover, if the Apostle would have us understande,

that some Teachers are worthy of double Honor for Rulinge well, but specially such as labour more painefully in Tea∣chinge, then it had benefit he should have said: Those El∣ders that teach and Rule well, are worthy of double Honor: specially they that labour in the vvord more then others: for verily, it is an unfit skippinge from Rulinge, to a degree of Comparison in Teachinge Lastly, seing Preachinge is a labour, the Apostle might well say, specially they that labour and yet without making use of any comparison betweene them and other Teachers; neither indeede cann it be said, that any one that Teacheth at all, laboureth not in the worde and Doctryne. Theise things considered, we have good warrant from this Scripture to collect and affirme: That in asmuch as none may deny but that by this speach, some were to have double Honour though they Ruled well onely: And in asmuch as no Teacher but deservs reproofe if he Rule well onely and Teach not; Therefore here is an evidence, That the Christian Church was to have in it Elders, who were not to be Teachers but Rulers onely. This evidence from sacred Scripture for such Governours considered, how cann any safely oppose the worke of one of the speciall Angells of the Reformation, even Calvin, in his restoringe such to the Church of God? Doubtless a speciall Act of a speciall An∣gell of the Reformation, is no smale bond unto the rest of the Churches Reformed, specially when it hath this Light from Scripture, of the correspondence thereof to the Ordi∣nance of God, in the first and Apostolically planted Chur∣ches. Thus having proved, that Governours who were not Teachers, were yet ordeined by God to be in the Church, I now pray that I may proceede, to answer certaine questions, which may by some be moved cōcerni•••• such Governours.

Some may say: If theise were then in the Church, yet, is there any necessity that such should be now also in our

Church? I answere, Though all Officers and Offices which we fynde by Scripture to have bene in the Church, be not necessarily to be now also in our tymes in the Church, (for vve read of Apostles, Prophets to foretell things, also of vvorkers of Miracles, Speakers of Tongues, Interpreters of Tongues, &c: all which being by extraordinary Guifts of the Spirit, the Guift failinge, the Office and Officer faileth also) yet, such Offices as might be executed vvithout such extra∣dinary Gifts, vvere to be continued in the Church. And indeede vvhy have vve Arch-Bishops, Bishops, Preists, and Deacons, if not because such were ordeyned in the first plantation of the Church, and might be continued by Or∣dination vvithout any Neede of any extraordinary Guifts of the Spirit? As therefore vve are necessarily to follow the example of Gods Ordinance in the beginning for theise, so the same example is a bond, for the Churches havinge in it also such Governours as now I vvrite of. To conclude, as in the Reformation we retayne such Cleargy and Offices, as which have some evidence in holy Scripture to be plan∣ted by Gods Ordinance in the Church in the first tymes, so this evidence in Scripture for Governours who are not to be Teachers, ought to be a bond to the Church, to restore this Ordinance of God to the Church in the Reformation made. For seinge vve followe not Tradition vvithout some evidence in Scripture for other Offices of our Cleargy, vve ought not to followe the corruption and neglect of Tra∣dition, against the Scriptures light yeilded us for such Go∣vernours as now I vvrite. Let us not therefore kick a∣gainst Gods Ordinance: Let us not despise it as a neede∣less thinge: Let us not bringe downe visitations upon us for such neglect: Let us not say all is already vvell Re∣formed, vvhen yet such Governours are not in our Church; but rather let us meekely beare the yoake of this

Ordinance of God also, that so our people and Congrega∣tions may hereby be the more Christianly Governed. Cann vve thinke that the Neglect of such an Ordinance of God, vvill not breede a defect in the vvell Governinge of the Church? Doubtless, as all the Ordinances of God rended to the furtherance of the Ghospells out spreadinge, and well Governinge them converted by the Ghospell, so where so speaciall an Ordinance is omitted, as is this of plantinge Go∣vernours vvho are not Teachers, there, both the Ghos∣pell vvill the less prevaile, and the people also vvill be the more negligent, to bringe fourth the fruicts thereof in their life and conversation. Doe but looke upon the difference of people, and effect of the Ghospell, vvhere such Go∣vernours are, and vvhere they are not restored, and by the evidence vvhich experience yeilds, be moved to acknow∣ledge the Benefit of restoringe this Ordinance of the Lords.

Againe some may say: How have theise failed all this tyme? To this also I answere, It is indeede uncertaine hovv; but yet, seinge vve fynde by the vvorde of God that by Gods Ordinance such vvere planted in the Church, vve have good cause to Beleeve, that by some corruption of Tradition they failed. For my parte, I conceave, That soone after the Apostles tymes, the Church converted all Church Officers into Cleargy, and by makinge all Clear∣gy, the use of Lay Governours falled. Moreover, the convertinge them into Cleargy, might occasion that they were not founde in after tyme in every Church, because of the insupportable burthen of every Church or Congregations maintayninge of its Charge many Per∣sons.

Againe some may say: Are they then to be Lay Men? I answere, yes; for if God exempt not any as for his Cleargy

from labouringe for their owne Meanes, but such as Preach the Ghospell, none who are not Preachers of the Ghospell are may be accoumpted Cleargy; But these (as before I have proved) were not to be Teachers or Preachers of the Ghos∣pell, therefore they were not to be of the Cleargy, but of the Laiety. And that none but those who Preach the Ghospell, exempted as Gods Cleargy from labour, may appeare by that which the Apostle, 1. Cor. 9, 14 saith, in theise wordes: So also hath the Lord Ordeined, that they which Preach the Ghospell should live of the Ghospell. And verse, 6, he saith: Or I onely and Barnabas, have not we power not to worke? who feedeth a flock, and eateth not of the milk of the flock? Where we see, that it is the Ministration of the Ghospell, that conferrs upon any this Priviledge, that he is not to worke for his livinge, but is to be maintayned of the Charge of Gods People. Now Cleargy is as much as Gods Lot, set apart to be maintayned of the Charge of Gods people, for the Service they do to God for others; therefore none but such may be accoumpted Gods Cleargy. Moreover, if the Apostle argue for this Priviledge from any ones Preaching the Ghos∣pell, how shall we vvarrantably ease our selvs, of that rabble of Popish Cleargy, which by corruption of Tradition Popery would thrust upon us if we understande not the Apostle here, that onely they who feede the flock by Preaching, are to be accoumpted for Cleargy? If it be now obiected, that Deacons are Cleargy, and yet Deacons Preach not untill they be licensed, then I answer, That Deacons may be restreyned, not for that they may not Preach by right, but for that they should first be tried and proved, least being yonge Students they preach evell Doctryne through ignorance. And indeede we fyndinge in Scripture, that Deacons remayninge Dea∣cons were Preachers, Acts, 6, 8, and, 8, 5, vve may vvell say that Deacons as Deacons have right to Preach. But here

vve fynde Governours who are not to be Teachers; therefore theise cannot claime the Priviledge of Cleargy as may Dea∣cons.

I conclvde therefore, that seing Gods Cleargy is as his Lot to be maintayned at the Charge of his People: and seing the Apostle claimes this for Preachinge the vvord, therefore theise Governours not being to be Teachers, have no right to be of the Cleargy, but are to be Lay Elders.

Againe, some may say: But must such be in every Parrish Church? I answer, yes: For Acts 14, 23. we reade thus: And when they had ordeyned them Elders by Election in every Church, they commended them to the Lord in whom they Beleeved; if then in every Church there were ordeyned a plurality of Elders, safest it is to have many Elders in every Church. Moreover, seinge here it is said that Elders (imply∣inge many) were ordeyned in every Church: and seing vve have before proved, that in those tymes there were in the Church, Elders who onely Ruled, and taught not: and seing it is not likely that the Apostle, would so soone Charge every Church with many Cleargy; therefore most likely it is, that theise Elders vvere many, being parte Cleargy for Rulinge and Teachinge, parte Lay Elders serving so, Rule onely. And indeede, seing the Apostle commended the Churches to the Lord, it argues, that he had furnished them with such Elders, as in those tymes vvere ordeyned by God to be in the Church; but I have before proved, that God ordey∣ned Governours who were not Teachers, aswell as Teachers who also Governed; therefore we may not thinke, that the Apostle left theise Churches defective in either of theise. Furthermore, seing every Congregation is necessarily to have a Teaching Elder, (for, should a flock be without a Shephearde) every Congregation is likewise to have such Ec∣clesiasticall Officers as are under Teachers; for though every

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Congregation be not to have those Offices above Teachers, and which are set over Teachers, such as are Bishops, and Arch-Bishops, yet, such Offices as are under Teachers every Congregation is necessarily to have.

To conclude, seinge a Parrish Church cannot be denied to be a church, therefore necessarily it ought to have in it, as Elders to Teach, so Elders to Rule onely: for the defect in either of theise, would surely produce a defect in the Gover∣ninge of the same. For this cause we may not content our selvs with our Civill Lavvyers onely, seinge they are not in every Church, but onely in the whole church of a Bishop∣dome, and in the Bishops courte onely. Neither may we take our Church vvardens and Side Men for theise Gover∣nours, seinge they have not Power of Iudgement and Pu∣nishment; vvhereas Goverment is lame of one hand if it have not this Power. Surely therefore, accordinge to Gods Ordinance, every church which hath any Elders in it, is to have a Goverment by Elders, but Governinge implies power of Iudginge and Punishinge, therefore every church is to have this power in it, as it vvill not be defective in its Goverment. Verily, if we looke upon our people in En∣gland, observinge their life and conversation in every Par∣rish, vve may well say that here vvants the Goverment in overy Parrish which here we see the Lord ordeined For, our people for the most parte, contentinge themselves to come to church onely, and satisfye the Lawe by hearinge Divine Service and the vvorde Preached, never make conscience of livinge also thereafter, and this for vvant of feeling neere them the Power of this Parishionall Goverment. For vvhilst at home in their Parrish they may use unchristian Liberty in their actions and Talks, so long as they keepe themselvs from so offendinge, as that the Lawe takes hold of them, our people are mervailous careless of observinge in

their speach, the holy restreinte of the Ghospell. But if they sawe neere them in their owne Parrish, a Teacher, and a Deacon, for Cleargy, and some of their Neighbours of the Laiety, havinge Power to call the disorderly to Accoumptes, and to Punish them who live not as the Ghospell requires, then, what with the neereness of the observinge eyes of these Governours, and what with the sence of their power to Iudge & Punish them, if they observe not the Ghospell in their life and Conversation, a holy Awe would fall upon Gods people in every Parrish, causinge an abstayninge from un∣seemely Acts and Conversation. And this much the rather, because theise Governours dwellinge here and there among them, they are neere in every quarter of the Parrish, to have knowledge of such as make no conscience to live and con∣verse as beseemeth Christians. Therefore aswell for the utility to Gods people, which vvould arise by the havinge in every Parrish, diverse of the Antient, godly, and honest of the Laiety, to Governe in the Parrish, as for this evidence from Scripture, that such vvere ordeined in every Church, we should be moved to receave willingely, the ordeyning of such in every Parrish Church. If it be obiected, that here every City, not every Church is meant, then I answere, That in those tymes it is likely, that some Cityes had but one Con∣gregation, and beinge so, then to say of them, every City, or every Church, is to one effect; neither truly is it likely, that so soone every City affoorded many Churches. Moreover, seinge it was Churches, not Cityes, that were to be thus or∣dered, we are rather to understande every Church, then every City for theise reasons I conclude, that it is safest and most proffitable, that every Parrish-Church have ordeyned in it, Lay Elders to Governe onely, aswell as Cleargy Elders, who both are to Teach and Governe. If it be said, that every Par∣rish-Church havinge Cleargy Elders, as, a Teacher or Pastor, and a

Deacon, then thus Scripture makes nothinge for Lay Elders, then to this I answere, That seinge there is evidence, that in those tymes there were Elders which Ruled and Taught, and Elders which Ruled onely and taught not, therefore fittest it is, that here we understande not a plurality of Cleargy Elders onely, but rather parte Cleargy part Laiety.

Againe, some may say, How many must they be in Number? I answere, seinge we reade of Elders ordeyned, without rea∣dinge also any set Number, therefore the Church is not bounde to observe any set or certaine Number. As the Par∣rish therefore is more or less in circuit of grounde or quan∣tety of people, so theise Governours may be more or sewer: for where a Parrish is narrow of boundes, though it conteyn much people, yet three or fower of theise Governours may serve, seinge they are neere in neighbourhood to every one of the Parrish; whereas where the Parrishe is large of circuit, there it is needefull that they be seven or eight, to the end that their dwellinge may be here and there, to be neere to those of the Parrish in every quarter to observe them.

Againe, some may say, What is their Office? I answere, seinge they are called Governours and Rulers, and yet inferior to Teachers, it implies, that they, with, though under the Clear∣gy of a Parrish, should Governe the people of the Parrish. And seinge Goverment is lame, where Power of Iudginge & Punishinge is wantinge, therefore, (as vve would not con∣ceave the Lord to give a Lame Ordinance to his Church) we are to Beleeve, that theise Governours should assist the Cleargy, in Iudginge and Punishinge with ecclesiasticall Pu∣nishments, such in the Parrish, as observe not the Ghospell in their life and conversation. If here it be obiected, that then I make them: Ministers of the same Power in bindinge and loosinge, as the Lord committed to the Cleargy onely; I answere, No; for there is difference betwixt byndinge and loosinge the

sinne its selfe, and inflictinge or releasinge of Punishments: there is difference betweene byndinge a Man in his sinne, or loosinge him from it, and punishinge a Man with ecclesia∣sticall Punishments for offences, or releasinge him from the the same. And indeede, the worde is, Iohn, 20, 23: Whoso∣evers sinnes ye remit, whosoevers sinnes yee retayne; not whatso∣ever Punishment you inflict or remit; therefore in the first of theise the Cleargy onely have Power, but in the second, the mixt Elders of the Church, aswell the Lay as Cleargy El∣ders have Power. When the incestuous Corinthian was to be excommunicated, the Apostle commits this to a plu∣rality rather then to any one, 1. Cor. 5, 13: Put away ther fore from amonge your selvs that wicked Man; And in the remis∣sion or Absolution he doth the like, 2. Cor. 2, 7: Ye ought ra∣ther to forgive him. To conclude then, Theise Lay Gover∣nours Office is, to joyne with the Cleargy of the Parrish in observinge those of the Parrish, whither they live and con∣verse as beseemeth Saincts, and where any are faulty, there to judge of the crime, & to proceede against them as the cause requireth. If theise Governours offend in their Goverment, whither by Negligence, or by untymely Severity, or disor∣derly proceedings, they have over them the Bishop & Arch-Bishop, who are to call them to Accoumpt, and to punish them also for any evell administration of their office; there∣fore also so much the rather such Governours may be admit∣ted in every Church and Kingedome, and not opposed as in theise tymes, as for a dangerous rabble of rude and turbulent Busy-Bodies. Neither indeede may any be suffered to Rule contrary to the Ghospell, who have their office by the Ghospell, therefore if Pastors and Bishops must be, 2. Tim. 2, 24, gentle towards all Men, sufferinge the evell Men patiently, provinge if God at any time will give them repentance, that they may come to amendment, how much more should theise infe∣rior

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Governours be like minded? For if Goverment and Iustice be not hindred by this lenity in Pastors and Bishops, why should this preiudice the same, if theise Governours doe likewise? And if Timothie must not receave an Accu∣sation against an Elder, but under two or three witnesses, I. Tim. 5, 19, much less must theise inferior Governours, hand over head trouble Men, upon every reporte they heare, or suspi∣tion they have. And if the Elders of the Church be so to be respected, are not the Elders of the Kingedome, even Prin∣ces and Magistrates to be likewise so respected? As God ten∣dereth the Elders of the Church, that every reporte, or every little evidence of evell, shall not be presently taken hold of to their disgrace, so we may well thinke that even such his will is also, concerning the Civill Magistrats of the King∣dome; therefore the Governours of the Church ought to be slowe in medling with such. S. Peter also, 1. Pet 5, 3, chargeth the Elders Church, that not as though they were Lords over Gods heretage, they should Governe the same. Whilst this bridle therefore is put into the mouthes of theise Gover∣nours, and this also by the Ordinance of God, theise Gover∣nours neede not so to be opposed as some would have it, under pretence that they woulde prove in the Kingdome, a sorte of ignorant Men, puffed up by this Power and Autho∣rity, and troublers of men upon every the least occasion. True it is, that we must understande, that as the Kingedome, so the Church, may not so pervert Iustice, as not to lay hold on them that sinne openly; therefore where there is an open sinninge theise may not be timerous, vnder coulour of sufferinge the evell men patiently. Yea, I say more, vvhen it is hearde certainely abroade, (as was that 1. Cor. 5, 1.) that such or such a Man is a Drunkarde, a whore mai∣ster, fornicator, Adulterer, extortioner, Railer, filthy speaker, or the like, such fame or report must not be neglected, but

rather must occasion a watchinge over such, and when dut Accusation shall seconde the Reporte, then may they no neglect to proceede against such. To this I may add as a parte of their care and Goverment, that they see the Church decently kept, and the Congregation ordered in fit manner, aswell for order in sittinge, as for perfourmance of such Ce∣remonies as serue to express Reverence at Divine Service. In a vvorde, they are to see that Men live and converse, as the ordinance of the Ghospell, together with the Churches Ca∣nons (not dissonant from the Ghospells ordinances) require. Surely the Benefit of such Lay Governours in every Con∣gregation woulde be greate; for by their Elderly Gravity of yeares, and Authority which such kinde of Eldershipp onely carries with it: & by the plurality of their Number, and their dwellinge in severall parts of the Parrish, not onely an Awe of them would fall upon them of that Congregation, but also a certainety of crimes would the sooner be attayned, so that men could hardly live longe disorderly, but they would be knowen so to doe to some or other of theise Governours. Moreover, by such Governours our people would be bette∣red, and the Churches State and Maiesty would be increased; for our people seinge that the Antient amonge them, have Authority even by Gods Ordinance, to observe, Governe, Iudge, & punish them, they wil be the more carefull to live & converse as beseemeth Christians: And the church havinge the Antient of the Laiety in every Congregatiö, joyned with the Cleargy in the Goverment of the churche, & servinge as Governours inferior to the Cleargy, the State & Authority of the church would greately be augmented To conclude then, if God sent out the Ghospell accompanied with this kinde of goveruours also, (which thing I have before proved from the Scriptures) cann we expect any other then detri∣ment, yea & punishmēt, if we deny to admit such governours;

Shall not our Land and Kingedome suffer visitations, for the Neglect and Opposinge of so holy and necessary an Or∣dinance of God? Shall the Ghospell be admitted, and its Goverment kept out? or cann we expect proffit by the Ghos∣pell if thus vve doe? For doubless Iudgements accompany the Ghospell, where the Government ordeyned to accom∣pany it will not be admitted. For the avoidinge of Gods judgements therefore, and for the betteringe of our people, yea for the augmentation of the State and Majesty of our Church of Englande, let theise Lay Elders be admitted, in∣to the Ecclesiasticall Rule and Goverment. To this I may add, that as common experience shews, the puttinge Offices of Power and goverment into Mens hands, maketh them growe in kuowledge of the Lawes, and carefull of their Man∣ners, so surely the puttinge this Ecclesiasticall Power and go∣verment into the Elders of the Laiety, would both occasion their search more diligently into the worde of God, thereby to increase their knowledge of the Divine will, and also their carefull taking heede unto their Manners, that they give not offence to them whom they are to governe. Yea the yonger Men also in every Parrish, seinge the Credit & honor of such place of government, would study the Scriptures, and take care of their Manners, that so they may attaine a fame or good re∣porte for their honesty and Piety, so to be the fitter to be im∣ploied in such Office of goverment as their turnes may come.

Lastly, some may say, Must theise beinge once im∣ployed in this Office, ever remaine in this Office, and not be imploied in other Offices of the Kingedome? I answere, first, that there is greate difference betweene the Mi∣nistration of the worde, and the Ministration of government onely; the first is not to be left off; the second may without offence: For the vvorde of God hath laide no such bond on

this as on that. Secondly, seinge it would be an insufferable mischeife unto Kingedomes, if many of the Elders thereof in every Parrish, should be wholy exempted from its im∣ployment in Offices needefull thereunto, therefore we may not conceave, that the Lord would send such a Goverment ecclesiasticall into them, as which should bringe with it such an inconvenience and mischeife. I conclude therefore, that theise Lay Governours are not bounde by the Lord, to continue ever in their Office, but now may serve in the go∣verment of the Church, and another tyme not.

Thus have I (Dread Soveraigne) bene the more prolixe in my wrytinge of theise, because this our Church of England doth hitherto rather oppose then admit of such; but now havinge showen from the vvorde of God, that of Gods Or∣dinance such a kynde of Governours or Rulers are to be in the Church; I humbly petition your Majestie, that you com∣mande our Cleargy in whom is the Power to confert eccle∣siasticall Powers and Offices, that they exercise their Power herein, ordeyninge some of the antient and godly of the Laiety, to this Power and Authority in every of our Parrish Churches. So shall you surely doe a vvorke, acceptable to God, beneficiall to the Church, and worthy of that great Name which you have raised to your selfe in the Churches of God. Suffer therefore patiently I humbly pray you, this my petition for the admission of theise kynde of Ecclesiasti∣call Governours, that so the Officers ecclesiasticall ordey∣ned by God, may be wholy found in this our Church of En∣glande. I grante that many other Offices may be ordey∣ned in the Church, as the Change of tymes, increase of Ma∣gnificence of Gods Divine Service, and other like things may occasion; but theise before written of are such as may not be omitted, because they have evidence from the vvorde of God, to by the Ordinance of God Apostolically delivered;

therefore also the Cleargy in whom is the power of Ordina∣tion, are of duty bounde to renewe this Ordinance of the Lords in the Church. But havinge written thus of theise ecclesiasticall governours. I proceede to write of extentions also of ecclesiasticall jurisdictions.

2. PETITION: That Parishes, Bishopdomes, and Arch-Bishopdomes, may be conveniently bounded.

SOme of our Parishes are so small, and withall conteyne in them so few people, that neither the Congregation beareth a State befittinge a Church, nor yet cann a conve∣nient Meanes or Revenewe be raised therefrom for a Pastor and Deacon his assistant; And on the contrary, some other Parishes retayninge their very antient boundes, conteyne now (by Gods multiplyinge the people in that place) so ma∣ny People, that al cannot at one time conveniently assemble in the church. I therefore petition, that the smaller be made larger, and those which are too large may be divided, that so neither Gods Ministers be discouraged, by the smale∣ness of Revenewe or Meanes of life, nor Gods people dishartened from comminge to Church, through want of convenient place, when they come there. Some Parishes also abounde with strangers, who are but lod∣gers for a time, yet in such places provision were good to be made, that such may have convenient place in the church, least else it occasion in them, either a wandringe from the Parrish, or a Neglect to resorte to any Church at all. It hath in all ages bene seene, that Change of condition of things, hath caused change of former orderinge of thinges; for it is no disorder to change the antiēt disposure of things, vvhen to reteyne the same brings with it great disorder and

detriment. Moreover, though Changes carry with them diffently of perfourmance, yet experience hath declared, that when the Magistrates authority concurreth with the occa∣sion, all difficultyes have readily bene overcome, by the peoples voluntary tendinge their owne Benefit, and the Be∣nefit of other. Populous Congregations are surely most meete, both because a convenient Meanes may be better be raised for a Teacher or Pastor, and a Deacon his assistant; and also a plurality of grave and godly Men may be chosen by turnes, to serve in that Parrish for Governours, accordinge to that which I have written aboue; if therefore such a mul∣titude be appointed, as which beinge close seated together, & disposed in galleries, the voyce of a Preacher may well be hearde of them, then judge I the Congregation to be duly proportioned. And indeede want of disposinge the roome of the church, as best may fit to conteyne a greate multi∣tude, and this also within hearinge the voice of a Teacher, causeth that farr fewer assemble convenlently then vvere meete; for it is but vaine there to resorte, where though the church have roome enough, yet use cannot be made of it for hearinge the Preacher. True it is that Mens voices are di∣verse, neither cann all volces answere to the serled disposure; but yet if respect be had to the ordinary voice of Man, and the Roome fitted accordinge thereto, fitter it is that the defect of voice be supplied by some helpe, then that the disposure of place for audience be changed. Such Pastors therefore as have lowe voices, may doe well to supply that defect with oftner Preachinge, that so at one time some, at another time others of the Parrish may conveniently heare them. Theise things I write of our Parrishes in populous Cityes, vvhere the neereness of dwellinge, and multitude of strangers lod∣ged, causeth a very great Congregation in a smale quantity of grounde; but in the Country, where in a very large circuite

of grounde are but few inhabitants, the proffit of the people rather then State of a Congregation is to be tendered, least∣by too long leangth and difficulty of way, people be dishart∣ned from resortinge to Church. Surely the former dispo∣sure of theise things in this Lande was very good, accordinge to the times, and we in theise tymes neede the less alteration, save where the Parrish is too smale to yeild a convenient Re∣venewe, or else too great to assemble within hearinge of a Preacher. Thus havinge written of our Parrish-boundes, I pray that I may write also of the bouudes of our Bishopp∣ricks and Arch bishoppricks.

If Arch-Bishhopps succeede in the Office of Timothy & Titus, meete it is that they execute in the Church that Of∣fice; therefore the bounds of their Charge should be such, as wherein conveniently that weighty Charge may be execu∣ted by them. And indeede it is fitter to respect rather, the Proffit of the due execution of the Charge, then the Pontifi∣cality of the Bishop; though both are to be tendered, yet the former rather then the latter.

Now, that Arch-Bishopps propperly, rather then Bi∣shops, succeede in the Office of Timothy and Titus, I gather from this evidence: First, because Titus had intrusted unto him by the Apostle, the Charge and Care of diverse Cityes and their Churches, Titus, 1.5: Secondly, because the Scripture shews by many perticulers, that the Office of Titus, and the Office of Timothy was one and the same; but the Office beinge the same, the extention of the Charge over diverse Ci∣tyes may also be the same: Thirdly, because the antient Fa∣thers with one voice, did ever accoumpt of the Offices of Ti∣mothy and Titus to be a like: Lastly, because the antient Christian Church, allowed of the Charge of one over di∣verse Cityes and their Churches and Officers, as an Ordi∣nance Apostolically delivered to the church: and in antient

tyme such were called Arch-Bishopps; which also was a Name very antiently given even to the Bishop of Rome himselfe. Theise thiugs considered I conclude, that in asmuch as now, and in the most antient tymes, Arch-Bishops have and had the Charge of the Churches in diverse Cityes, therefore they propperly succeede in the Office of Timothy and Titus: For surely City-Bishops never had the Charge of diverse ci∣tyes, but onely of one city, and some circuit of ground there, about at most. This therefore I now petition your sacred Maiestie for, that in Englande, the Office or Charge of Ti∣mothy and Titus, be required of our Arch-Bishops to be executed by them in this Church: and that the bounds of their Iurisdiction be so limited, that conveniently they may execute that Charge. And for the Charge, I rather have an eye to that which I fynde in the Epistles of Timothy and Ti∣tus, then to the Canons of the Church in after tyme: for the first I am sure are necessarye dutyes, for which the Officer is answereable to God; whereas the latter are not of like Na∣ture, save onely that they may be wholesome Ordinances, so farr fourth as they are accordant to the evidence of sacred Scripture. The charge which we fynde given to Timothy and Titus, is a Charge to see all of all sorts to live accordinge to the Ghospell, and observe the Ordinances of God given to the Church by the Apostles; therefore his Charge streat∣cheth to private Christians, to see that they live as the Ghos∣pell requires, and also to all Officers of the Church, to see that they be chosen such as are appointed, & perfourme their Offices righty in the Church. Which great Charge that it may the better be effected, the Apostle intrusted him with Power, to commande things that are right, and to receave Accu∣sations against them that doe evell, and to silence Teachers of evell things, and reiect heretiques, 1. Tim, 4, 12. 1, Tim, 5, 14. Titus, 1, 11. Titus, 3, 12. Many perticulars are set downe in those

two Epistles, which I wil obbreviate as I may in this manner: in the first Epistle to Timothy, The place of aboade is assigned, Chap. 1, 3: He hath the Charge of other Teachers, that they teach none other Doctryne then they ought, Chap. 1, 4: That heede be not given to thinges that breede questions, and brawlinges, rather then godly edifyinge, Chap. 1, 4: That there be an Order of Divine∣worship, or Service, chap 2, 1, That women be silent in the Church, Chap. 2, 12: That Bishops be such and such, and doe so and so, chap. 3, 1: That Deacons likewise be such and such, and doe so and so, chap. 3, 8: That he put all in remembrance of Apostolicall Doc∣trynes, chap. 4, 6: That the Church be not unnecessarily burthened with Charge, chap. 5, 16: That he rebuke them openly that sinne, chap. 5, 20: That he have care of layinge on of hands, chap, 5, 22: That Elders who Rule well be honoured, chap, 5, 17: That the El∣ders who not onely Rule, but Teach also, be both honoured and main∣tayned, chap. 5, 18: In the second Epistle, He is warned against those who havinge-itchinge eares, will get them Teachers after their owne lusts, chap. 4, 3: That he must doe the worke of an Euan∣gelist, chap. 4, 5. In the Epistle to Titus: That be redress things, Chap. 1, 5: That he ordeyne Elders, chap. 1, 3: That he silence Tea∣chers of evell thinges, chap, 1, 10: That obedience be yeilded to Principalities and Powers, chap. 3, 1: That foolish questions, con∣tentions, and brawlinges be staied, chap. 3, 4: That Hereticks be re∣jected, chap. 3, 10. Many other are the perticulers of this Of∣ficers Charge, as to see that Servants behave themselvs as they ought towards their Masters, Titus, 2, 9: That Elder Men and Women be so and so, and the yonger Men and Women likewise: and other like; besides his owne private Ministration of the Ghos∣pell. Now therefore, if the perticulers whereto this Officers Office streatcheth, be duly considered, let any judge, if our Arch-Bishopps bounds in England be convenient for the due executiō. For to what end hath a mā charge of theise per∣ticulers, if both he be not conveniently neere to visit places,

and see to the observation of theise things, and also that Ac∣cusations against disobedience be not conveniently to be made unto him? If one Arch-Bishop should be set over all England, were it sufficient? coulde he conveniently exe∣cute this Charge in the church? neither truly cann two; therefore Arch-Bishops should be multiplied, that so the Lande may have so many, as well may serve for the due exe∣cution of this high Charge.

True it is, that Crete is an yle of greate circuit of grounde, and conteyned in old tyme many moe cityes then in theise tymes it doth; but respect is tobe had unto the tymes; for difference is to be put betweene tymes, when but few in a Lande are converted to the Chri∣stian faith, and when all the people of a Lande are conver∣ted. When few are converted, the Congregations or chur∣ches are the fewer, and consequently the Charge is the less, and the better to be executed, but when all are converted, then, as necessarily the Churches are multiplied so also is tho Charge increased, and consequently the dutyes of the Office are made the more disticult to be executed in all.

Neither is it probable, nor is it likely, that in the time of Titus, all the people in that yle of Crete vvere con∣verted to the faith; but if they vvere not, then to retayne in the Successors hands the same extent of grounde as had Titus, were to commit to the less able Successor, a greater charge of Churches then the Apostle intrusted to Titus: vvhich thinge cannot be done, without great preiudice to the Christian church.

As Parishes therefore are to be multiplled, and one to be made tvvo or three, after the people growe too many for one Congregation, so antient Arch-Bishoppdomes boundes shoulde be lessned, and

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one divided into three or fower, when the People make too many Churches to be intrusted unto one Arch-Bishopp. I most humbly pray your Majestie therefore, that the perti∣culers of the Office be duly considered, and then that the bounds of our Archiepiscopall lurisdictions may be fitted thereunto. Doubtless if our Arch-Bishops tooke care as they ought of the perticulers of this Charge, they woulde soone make a holy People in this Lande, by reason of their neere eye to observe the severall Churches, and their recea∣vinge Accusations when neede requireth. And truly the Arch-Bishops Courte should not be ordeyned so much, for some perticulers tendinge to the Rule over other Bishop∣domes, as it should be for the correctinge of disobediences in all theise perticulers, when neither in the Parishionall, nor in the Episcopall Courte and Goverment order is taken in the same: For the Archiepiscopall Charge is no less, to see Evangelicall Ordinances observed in the Manners of every particuler Christian, then to see that Pastors and Bishops, & other ecclesiasticall Officers, execute their Ministrations rightly.

I grant, that Parishionall, and over them Episcopall Go∣verments, greatly ease the Arch-Bishop, and because of them his Charge may be very large, comprisinge diverse Bishopdomes; but yet with this caution, that he may con∣veniently visit every parte, and also from all parts Accusa∣sations may conveniently be made unto him; when there is any faile in the Parishional and Episcopall Goverment. Neither truly ought Arch-Bishopdoms to be extended out as Kingedomes: For Kingedomes are in larged or restrey∣ned as their Power cann extend its selfe, which also is ordered by God himself, he letting loose and restreyninge the Powers as he will; whereas Arch Bishopdoms ought to be fitted to the execution of the Charge of the Office. Thus have I

(Dread Soveraigne) bene the longer in my wrytinge of Arch-Bishopps, because of the necessary consequence, that if they be made less, then Bishopdomes also should not bee too large, because diverse of them are to be comprised in one Arch Bisho-dome. For Bishopdomes therefore I in breife pray, that in our England they may be more, that so they not comprisinge over many Patishes, the Bishop may conveniently visit the perticuler Parishes, and Accusations conveniently be made out of all Parishes which faile in Goverment, unto him. The Bishop differeth from the Arch-Bishop cheisely in this, that his Charge streatcheth not over other City Bishops, but onely over Bishops or Pastors and other Cleargy of perticuler Congregations. As for other differences which the Canons of the Church have put, they are necessary as the tymes require onely: For the Churches Ordinances have ever bene dispenced with, in cases of Neces∣sity when they could not be observed, and when there is no more needefull use of the same; but this difference which here I put, seemes to be a Divine Ordinance, in asmuch as Titus was set over diverse Cityes and the churches therein, & consequently over all ecclesiasticall Officers vvhich necessa∣rily are in them. But then if the Arch-Bishopps Charge streacheth to Man and Wife, Parents and Children, Masters and Servants, seinge to it that they in their Manners one to∣warde another, observe the commandements of the Ghos∣pell, should not the Bishops Office within his perticuler li∣mits streatch to the same? Therefore I humbly pray, that our Bishops Office be not streigtned unto some few perti∣culers, but that it be enlarged to see even to all theise things also, as the most weighty perticulers of his Charge. Which thinge duly considered, I hope it will soone appeare, that ne∣cessarily (for the due seinge unto theise things, and for the convenient makinge of Accusations of breach of them,

vvhere the Parishionall Goverment is remiss, not takinge due Care of, and order in such things) our Bishops jurisdic∣tions are to be made less, then at this time they are in this our Church of Englande. Doubtless theise Powers and Offi∣ces ecclesiasticall were cheifely ordeyned, for Rulinge of the Manners of Christian people, least they not observinge one towards another the Evangelicall Commandements, bringe a scandall upon the Ghospell of Christe; therfore into theise thinges should our Bishops watchfully looke, and not con∣tent themselves with the observation of Ecclesiasticall Ca∣nons onely. If any say, that the description of this Office is in Scripture such, as is rather to be wished then effected, I answere, that the Apostle would not so deepely Charge Ti∣mothy with theise perticulers as he doth, 1. Tim, 5, 21, if he thought the execution of theise things to be rather to be wi∣shed then effected; therefore I hope none shall be suffered to shrowde their Negligence, under the mantle or cove∣ringe of this devise. If in after tymes many inventions are made, to busy Atch-Bishopps & Bishopps so with them, that they cannot attend to theise other, are theise which are the weightlest to be left for the lighter? Shall honor and Glory attend rather those then theise? were not this a notable cor∣ruption, a snare of Satan, and an insufferable divertion from the true Episcopall dutyes? But now (my most gratious So∣veraigne) in hope of your reproofe of such things, and com∣mandinge and honoringe theise the cheifest episcopall du∣tyes, I pass from writinge of the boundings and Iurisdictions, unto my Petition, for your freeinge our Cleargy here, from forreiue and unlawfull Ecclesiasticall Powers.

3. PETITION: That your Majestie continue to free this Church, from all forreine and unlawfull Ecclesiasticall usurpations and Powers.

THe permission of inconvenient extents of Iurisdiction, hath bene the cheife cause, not onely of the disorders of Ecclesiasticall Politie, and of the evell execution of true Epis∣copall Charges, but also of the Antichrists Reigninge in the Church; therefore high tyme it is that in the Churches Re∣formation, this maine error be taken order for. It is reported of that first great & famous Councill of Nice, that it confir∣med to the Bishops of certaine cityes, the huge extents which formerly their Charge had streatched its selfe unto; but what followed hereupon? surely there followed not onely the tur∣bulency of such great Powers, and the insatiable affectation of Glory, but also the openinge or reveilinge of that Man of sinne. For as the Apostle said, 2. Thessal. 2, 6: And now ye knowe what withholdeth, that he might be reveiled in his tyme, so indeede it fell out; for the Emperors keepinge his Seate at Rome, withheld the Bishopp of Romes Reveilinge; but the Emperor removinge his Seate to Constantinople, this Coun∣cill of Nice some few yeares after was assembled, where theise huge extents of Iurisdiction beinge confirmed, the Bishop of Rome beinge held as Cheife of them, this caused his first measure of Reveilinge. It is fit therefore that that Coun∣cils proceedings be examined, whither in oughts God left it to dissent from his sacred Worde. Papists usually alleadge that Councill, as countenancinge the offeringe up of the Body and Blood of the Lord in the Service of the Lords Supper; but if this that Councill did, then expressly erred it

from the Scriptureis nstruction concerninge that Service. And how neere it was to forbid Preists, the copulation with their vvives vvhich Gods worde commandes, 1. Cor, 7, 3, is well knowen to all that have read the Story of those tymes. To this I may add, the uncertainety of its Canons, seinge they are with such uncertainety brought us by Tradition. For all theise reasons I conclude, that that Councill is not so to be maintayned in its Ordinances, as that the instruction of sacred Scripture is not rather to be followed. But who that looketh into the holy Scripture shall not see, That Ti∣mothy and Titus & such as were like them, held the highest ordinary Offices in the Church next unto the Apostles them∣selvs? for by the Epistles of Timothy and Titus it is evident, that the Apostle set them in Office next himselfe over the Churches that were planted. Churches were planted, and they had their Officers and Governours, but then the Apostle ordeyned theise over them againe, and this is manifest in that Titus had Charge over diverse Cityes. Whilst there∣fore there is this evidence for their Office: and whilst there is that evidence before noted, that our Arch-Bishops suc∣ceede them in that Office: and vvhilst the Church ever held a cessation of Apostles, and the Apostle, 1. Cor. 4, 9, saith: I thinke that God hath set fourth us the last Apostles, &c: We have good reason, not to suffer other offices to usurpe Authority over Arch-Bishops; or any Arch-Bishopps to be subiugated unto any other Ecclesiasticall Ministration. But if we per∣mit the continuance of those huge extents whereof we read, then, as necessarily many Arch-Bishopdomes, yea Patriarch∣domes must be comprised therein, so the Bishop of that Seate must be advanced over, and exercise a Ministration ovet Arch-Bishopps, yea over Patriarchs; which thinge what is it, but both an evertion of the Politie ecclesiasticall, which God by his Ordinance (Apostles taken away) sent the church

withall under the Wings of Kinges and Princes: and also a bringinge in Superiorityes, Throanes, and Powers, never or∣deyned by the Lord? As therefore experience hath showen, that when an Arch-Bishoprick hath necessarily bene divi∣ded, then tvvo Arch-Bishops are placed therein, without subiugating the one under the other, so those antient extents of bounds, ought with the increase of the Convertion of people, to have bene divided into many Arch-Bishopdomes, and this without subiugatinge every of them to the Arch-Bishopp of some one city, who by this meanes, as he is to take a New Title, so also he entereth into a new Ministration never ordeyned by the Lord.

If any say, hath not every Snccessor right, to retayne the bownds of his predecessors jurisdiction? I answere, yes, where there is no prejudice thereby to the Church, and to the Or∣dinances of God; but when retayninge the same, he must ne∣cessarily Rule over them, whom God by his Ordinance set next unto Apostles, he then subverts the Ordinance of God, so longe as he cannot make himselfe an Apostle. Neither cann any ones succeedinge in the Seate of an Apostle, con∣ferr upon him an Apostles Dignity and Office: for this were to make such a one an Apostle; but we have good cause to aske of such a one the signes of his Apostleship, 2. Cor. 12, 12. I conclude therefore, that those extents of Iurisdic∣tion, which carry with them a bringinge into the Church, Powers and Ministrations above that of Arch-Bishops, are unlawfull, as bringinge into the Church strange Ministra∣tions, which have no manner warrant from Gods Worde in Scripture, but rather are contrary to the Politie which there God manifesteth to his Church. And indeede because of the huge extent of the Pope of Romes jurisdiction, we fynde that above Arch Bishopps are Patriarchs, as also Car∣dinalls (as now Cardinalls are) & Popes Legats, and a rabble

of other, who all serve rather as Ministers of this Corruption of Ecclesiastical Politie warranted by God, then of the church, & of the Ghospell. For how many are the Officers which the Pope of Rome needeth for to serve him only, in the executiō of so large a jurisdictiō as now he exerciseth? even so propor∣tionably is it with every Patriarch, yea with every Arch-Bis∣shop when he hath a Iurisdiction so farr extended fourth, as that neither he can personally visit conveniently the parts of his Charge, nor they of his Charge cann conveniently make Accusatiōs unto him, if the Parishional or Episcopal Gover∣ments faile in executiō of Iustice. But now, seinge God hath given so blessed Testimony, to the Reforminge of things by his worde in Scripture, why should not such Offices be cut off, as superfluous and justly Offensive, which exercise any Authority over the Arch-Bishops of the Christian church? Should we not thinke that the Lord expects a Reformation even herein, aswell as in Doctryne? Should not his vvords direction be of power with us, aswell in Reforminge errors of Iurisdictions, or Powers & Offices, as in reforminge of Doctrynes? Therefore if the Scripture shew, that the Offices of Timothy & Titus, was the highest ordinary Office in the Church, after Apostles ceased, as beinge in the life tyme of the Apostles next to the Apostles: and if there be good evi∣dence, that those had under them at the most but Bishopps of Cityes, then why should not Arch-Bishopps be acknow∣ledged as Succeeders into their Office, and consequently to be the highest ecclesiasticall Officer, which God sent the Church with amonge the Nations, after his taking away of Apostles? If it be said, that those who succeeded into the Seates of Timothy or Titus, and others like them, are Pa∣triarchs, not Arch-Bishopps, then I demande, what Manner Bishops cann any prove that either Timothy or Titus, or the next Successors ruled over? whither were they Arch-Bishos

or onely Bishopps of Cityes? Surely, the greatest evidence of purest and most antient Tradition is, that those of those Seates were first accoumpted but Arch-Bishops, and though they seemed to have Charge of a greate circuit of grownde, yet where any Arch-Bishop was ordeyned, I fynde not any good evidence, that they exercised Authority over them al∣so, as now Patriarchs doe over them, and the Pope over Pa∣triarches. As for the extendinge out of Care, or seeminge-Charge of the Churches in greate extent, we fynde in antient tyme, not onely an affectation, but also a reall effectinge, of chalenginge the Charge of all those Churches, whereunto some Bishop of speciall Accoumpt streatched his Advise & Counsalle: as if over all, to whom Advise and Counsaile is given, the giver of Advise & Counsalle should have Charge, & over thē exercise Episcopall Authority. If thus the Bishops of those tymes did, (and some evidence there is that some so did) then this is no sufficient warrant, for chalenginge of so excessive charges or Iurisdictions as some Patriarchs & Arch-Bishops chalenge; much less should we admit of such exten∣tions, when we see that it is discordant to the Ordinance of God, as I have before shewed. Moreover, if the Councill of Nice approved of such large & excessive extents of Care and Iurisdiction in any, yet we are to thinke, that it but Confir∣med that Iurisdiction which they then had; but at that tyme the extentions of Inrisdiction were not so large as in after tyme. Had the Pope of Rome then such Iurisdiction as now, when no parte of Germany, nor other Nations had embraced the faith as since they did? Or should we thinke that that Councill subiugated to that Bishop, Churches not as then propagated? If no, then neither by warrant of holy Scripture, nor by warrant of that Councill, hath that Bis∣shop any right of Iurisdiction over all the Arch-Bis∣shopps of all the Christian Nations in the West:

As for claime as Successor to the Apostle Peter, it is strange that he alone, should make a claime of succeedinge to an Apostle; for where be the other Bishops, who claime to succeede to this or that Apostle? I fynde none but him of Antioch: and that also rather a figment of the Bis∣shop of Romes, then any true claime of that Bishops. And as for his claime from Scripture, I have elsew here pro∣ved it to be directly against that which our Lord commanded to his Apostles.

Theise things considered, I now humbly beseech yoursa∣cred Majestie, that as hitherto you have showen great favour to our Cleargy, so you will continue to preserve them from any forreine and unlawfull ecclesiasticall Powers, which would chalenge Authority over them. Princes may doe well to have an eye at the vvisedome, and gratious Ordi∣nance of God, observinge with what Powers ecclesiasticall he (Apostles taken away) sent the Church under their wings: For surely there cann be no better Politie of ecclesiasticall Goverment for Princes, then that which we fynde the Lord to leave in the Church, after his takinge away of Apostles. Should the Lord send any Officet under the wings of Princes, who should streatch his Authority farr further, then any Prince cann streatch his vvings of protection? Or should one Bishopp be under the vvings of many Princes protec∣tions? vvhat then if those Princes fall at variance, shall the one protect his Adversaries subiecte?

Therefore I cannot but conclude, that as it is not good for the Church, so it is also in convenient & dangerous for Prin∣ces, that there be in the church any Ecclesiastical Ministers of huge extents of Iurisdiction, such as are some Patriarchs, and the Pope of Rome.

Thus havinge written at large of theise things, because our tymes greately neede the so doinge, I now close up this

Chapter, and my notes upon the former Scriptures collected. prayinge that I may proceede to other.

II. CHAP.

OF King Hezekias we reade, 2, Chron, 31, 4: That he comman∣ded the people that dwelt in Hierusalem, to give a part to the Preists and Levits, that they might be in couraged in the Lawe of the Lord And when the Commandement was spread, the Chil∣dren of Israell brought abondaunce of first fruicts, of Corne, and Wine, and Oile, and Hony, and of all the increase of the Feild, and the Tithes of all things brought they aboundantly. And Hezekias questioned the Preists and the Levits, concerning the Heapes. And Azariah the cheife Preist, of the house of Zadock, answered him, and said, since the people begann to bringe the Offerings into the house of the Lord, we have eaten, and have bene satisfied, and there is left in aboundannce. And Hezekias commaunded to prepare Chambers in the house of the Lord, and they prepared them, and caried in the first fruicts, and the tythes, and the dedicate thinges faithfully. And over them was Coniah the Levite the cheife, and Shimei his brother the second. And Core the Sonne of Imnah the Levite Porter toward the east, was over the things that were wil∣lingely offered unto God, to distribute to their Brethren the Obla∣tion of the Lord, and the holy things that were consecrate, their daily portions. Againe, of Kinge Iosias we reade, 2. Chron, 34, 8: That he sent Shafan and Maaseiah the Governour of the City, and Ioah the Recorder, to repaire the house of the Lord. And when they came to Hilkia the high Preist, they delivered the money that was brought into the house of God, which the Levits that kept the dore had gathered, at the hands of Manassch and Ephraim, and of all the residue of Israel, and of all Iudas and Beniamin, and of the

inhabitants of Hierusalem. And they put it into the hands of them which should doe the worke. Againe, Exodus, 36; 3, we reade thus: And they received of Moses all the Offeringes, which the Children of Israel had brought, for the worke of the service of the Sanctuary to make it: Also they brought still unto him free Gifts every morninge. So all the wise men that wrought all the holy worke, came every Man from his worke which they had wrought, and spake to Moses, saying: The people bringe too much, and more then enough for the use of the worke, which the Lord hath com∣manded to be made. Then Moses gave a Commandement, and they caused it to be proclaimed throughout the hoste, saying: Let neither Man nor Woman, prepare any more worke for the Oblation of the Sanctuary. So the people were staied from Offeringe.

In theise Scriptures I note theise fower things specially: First, That the Kinge commanded the People, to give to the Maintenance of the Ministers: Secondly, That Mainte∣nance is for their incouragement to serve in the Ministery: Thirdly, That the Kinge cared also for the Repairinge of the Churches, wherein God was vvors hipped: Lastly, That when there was a Sufficiency, this was to be acknowledged by the Cleargy, and the People were to be staied from giving; According to which observations, I humbly pray, that I may petition your sacred Majestie, as hereunder shall ap∣peare.

It beinge the Commandement and Ordinance of God, 1. Cor. 9, 14, that the Ministers of the Ghospell be main∣tayned by them to whom they Minister the Ghospell, Chri∣stians are bounde to fynde them Maintenance, if they be not bounde also to maintayne them by Tythes, first fruicts, free∣will Offeringes, and the like. But where the Manner of doinge is not appointed by God, vvhen yet the thinge to be done is appointed, there Gods Ministers of Rule and Gover∣ment

have Power to appointe the Manner of doinge, and none may lawfully except against the Manner which they appointe. In this church of England then, your Majestics famous Predecessors havinge ordeyned, and your selfe gra∣tiously confirmed, that the Ministers Maintenance be gathe∣red by Tythinge of your people, I most humbly pray, that the full Tythes of the Lande be given to the Lords Cleargy. Doubtless (dread Soveraigne) the permission of Impropria∣tions, where, not the Cleargy, but Lay persons reape the Tythes, causeth both a discouragement to Gods Cleargy, through want of convenient Maintenance in such Parishes: and also a scantery of able Ministers to serve the Lord in those places. And truly it is lamentable to observe, both how poorely some Cleargy are faine to live, even there where they execute the Office of their Ministry, and where a Lay Man gathers such a quantery of Tythes, as would serve for a suffi∣cient Maintenance for one or two of the Cleargy: and also how many Ministers, painefull in Preachinge the Ghospell, after they have vvorne out their life in poverty, leave their vvife and children (well neere) to beggery. But seinge it is Gods Lawe that his Cleargy may marry, 1. Tim. 1, 2: and seinge it is likewise his Lawe, that the married yeild due be∣nevolence, 1. Cor. 7, 3, meete it is, that the Cleargyes portions be such, as that they may (with thrift) lay up also for their Wife and children. Yea, the Apostle in sayinge, 2. Cor. 12, 14: for the Children ought not to lay up for the fathers, but the fathers for the Children, implies a Necessity laid upon all fathers, and amonge them such of the Cleargy as have children, that they provide and lay up for their children; therefore such Cleargy as keepe such Hospitality, as spendes the Revenewe of their livings, are rather to be blamed then commended, whilst withall they lay not up for their vvife and children. Moreover, seinge it were most unbefittinge Christians, to

villify the Ministers of the Ghospell in maintenance, whom they are to have in honor for the Ministration of the Ghos∣pell, most meete it is, that every Paris hes allowance, every Bishopdomes, and Arch-Bishopdomes allowance be such, as may serve for to maintayne each of the Cleargy, in such ranck and fashion as best beseemeth; therefore as our Bis∣shops and Arch-Bishops have place of eminency and dig∣nity amonge our Nobles, so the Pastors of Congregations are to have such Maintenance as may in able them to beare com∣pany, rather with the better then with the meaner sorte in each Parrish. As for our Bishops and Arch-Bishops, their Maintenance is already commendably greate, through the large Bounty of our fore-fathers, and your Majesties confir∣mation of what they now injoy thereof; but because I have in the former Chapter intreated, for the multiplyinge of the number of Arch-Bishops and Bishops in this Church, I now humbly petition your Majestie, that I may move unto one thinge which would be needefull. If it be necessary that there be more Bishopricks and Arch-Bishopricks in Englande, then now there are, (and this I have proved be∣fore) then it followes necessarily that Maintenance also be increased. I therefore petition, That unto that which al∣ready our Bishops have among them, there may be added a taxe upon all the People of the Lande, that every house-hol∣der contribute a smale yearely Gift to his Bishop, and an other smale Guift to the Arch-Bishop in whose Province he is; for by the multitude of families in a Bishopdome, a smale matter raised from every family, would affoorde a very greate portion to the Bishop: and by the multitude of fami∣lies in an Arch-Bishopprick, the like greate portion pro∣portionably would arise to the Arch-Bishop. Here∣by the Bishop and the Arch-Bishop woulde be the more bounde, to have care of, and (vvithout Charge) often to visit

privately, the severall Parishes, seinge to it that all things be therein accordinge as they ought to be: for it cannot vvell be that they should neglect them, when halfe yearely or quarterly they are put in mynde of them by their Benevo∣lence unto them. And verily, better it is for Gods people, accordinge to their severall conditions of quallity, to parte vvith an easy payment, of six pence, or a shillinge quarterly, or more or less, to their Bishop and Arch-Bishop, that here-through their Iurisdictions being the smaller, they may prof∣fitably execute in them their severall Ministrations accor∣dinge to Gods Ordinance, then for want hereof to suffer them to injoy so large and spatious Iurisdictions for Pontifi∣cality and Revenewe, as that they doe not, nor conveniently cann, execute rightly their severall dutyes and Offices. I grant that every Parishes Charge is already greate, by the payinge of Tithes, or other somes of mony, towards the Maintenance of the Cleargy of their severall Parishes; but yet, for so good and proffitable an occasion as is this, they shall doe Christianly to beare moreover a smale taxe for their Bishop, and another for their Arch-Bishop.

Greate was the bounty of our Predecessors in this kynde, and this also done even under Popery; and shall we then in∣joyinge a most happy Reformation, and a pure Doctryne, be greived to parte with a little? In the second of Chronicles, chap. 31, 8, we reade thus: And when Hezekiah and the Prin∣ces came and sawe the heapes, they blessed the Lord, and his people Israell. So likewise, 2. Cor. 9, 12, the Apostle saith thus: The Mi∣nistration of this Service, not onely supplieth the necessities of the Saincts, but also is aboundant by the Thanksgivinge of many unto God. And, Phili pp. 4, 17, he saith: Not that I desire a Gift but I desire the fruict which may further your reckoninge. Now I have received all: and have plenty: I was even filled, after that I had received of Epaphroditus that which came from you, an odour that

smelleth sweete, a sacrifice acceptable and pleasant to God. Here we see what Blessings, what Thanksgivinge to God, this libe∣rality in Gods people towards the Lords Ministers, stirred up in the Kinges and Apostles of the Church, here we see also that this is to God as a Sacrifice acceptable, and pleasinge unto him. And our Lord himselfe, Math. 10, 42, saith thus: Whosoever shall give unto one of theise little ones to drinke a Cup of cold Water onely, in the Name of a Disciple, verely I say unto you, he shall not lose his rewarde. It is a pretious thinge therefore in the sight of God, when any one giveth to his Ministers, because they are his Ministers, and giveth not onely of Ne∣cessity or of Superfluity; for we must not give, onely because of our Superfluity we cann give; but we ought to give in faith, sayinge in our hearts: Lord, this is a Minister of thy Church, I give therefore to him, Beleevinge thy vvorde of Acceptance. This is a holy Liberality: this true Christian Liberality, therefore thus mynded, (and not grudgingely, or onely for the Lawes sake) we should give to the Maintenance of the Lords Ministers. For this cause as I have vvritten for our Bishopps and Arch-Bishopps, so I write also for our Parrish Cleargy, that the full Tythes be allovved, and that Peoples free will Offeringes may be admitted, untill each Par∣rish throughout the Land, have a competent Meanes for the Cleargy of the same. How bounrifull were our Prede∣cessors in givinge of Lands for a certainety of Revenewe, to frieries and Nunneries? if then they were so bountifull where God imposed no bond so to doe, and this upon them who proved unproffitable Members of the Church, should not we much more give some parte of our Lands, for a certainety of maintenance to the needefull Cleargy of our Parishes! If therefore any Parishes be so smale, or poore, that it yeil∣deth not a competent Meanes for the Cleargy thereof, it would be a blessed thinge, if those that are able, give some

parte of their Lande, to yeild to the same a certainety of Re∣venewe, besides the Tithes, and other Benefits which the Par∣rish its selfe yeildeth. The needefull Cleargy of a Parrish I accoumpt, a Pastor or Teacher, and a Deacon for an assistant unto him; for truly it is not meete, that we put him to read Divine Service alwayes, and alwayes to doe other Cleargi∣call Dutyes, who should give himselfe diligently to Reading, that he may Preach the Ghospell often unto us, and soundly. If therefore in Parishes already sufficiently provided for, there be any so Christianly mynded, as that of the aboun∣dance of their possessions they will set by a parte, towards the Maintenance of the Cleargy of another Parrish which hath neede, I humbly petition your Majestie that you gratiously permit this. To theise I may add the Maintayninge of such Officers also, as are necessary for the perfourmance of a So∣lemne and Divine Service in our Cathedralls: and also such as necessarily neede in our Schooles and Universities; for if God so gratiously accepted, 1. Chron. 17, 1, of the augmenta∣tion of the State and Magnificence of his vvorshipp, which vve fynde after the Buildinge of the Temple, then may we under the Christianity also Beleeve, that our Princes caringe to increase in a tyme of the Churches prosperity, the State & Magnificence of the vvorshipp of God, is most acceptable to God, and consequently the Officers necessary in such Service may, (though not all as Cleargy) be maintayned of the Charte of Gods people. And so likewise, because the churches supply with learned & able Ministers is sight needful, therfore as our Schooles or Universities are needefull, for the trayning up of some hereunto, so the Governours of them are also needefull, as doinge for Gods Church a very speciall Service; therefore also such are to be Maintayned at the Charge of Gods people, that so they may be incouraged in the Service of the Lord. But one thing here I wish and petition for, that

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such be the large Revenewe of every severall Ecclesiasticall Officer of our Cleargy, as that the Meanes of the livinge being sufficient, no one of them be suffered to ingross any more spirituall livings into his hande: for it is the villifyinge and decayinge also the Ministration of the Ghospell, when one Man havinge divers Charges, executes one himselfe, and leaves the rest, either unto too seldome visitation, or else to some readinge and insufficient Minister.

Thus having written for the Maintenance of our Ministers, I wil proceede to write also of the Repairing of our churches.

If the Lord so gratiously accepted, of the disposition of Kinge David, concerninge increasinge the Magnificense of the vvorshipp of God, 1. Chron. 17, 3, by changinge the Ta∣bernacle into a glorious and magnificent Temple, why should we not thinke that under the Christianity also, the Lord most gratiously regardeth our beautifyinge of the very Temples where he is vvorshipped? how ill befitting thē is it, that in this lands, but specially in our country Parishes, Gods Temples are most basely provided for, lyinge so ruined, and so dusty, as that it cannot but abate the devotion of Gods people. My humble petition is therefore unto your Ma∣jestie, that you provinge an english Iosiah, zealous of the glory and splendour of Gods Temples, permit the free will Offeringes of your people, untill there be sufficient for the Repayringe and Adorninge of the Churches of God. It is truly an error in some under the Reformation, that they (so as they but vvorshipp God in his Temple) make no con∣science of Beautifyinge and Enrichinge also the place of As∣semblinge; but now from the Example of the Church under the Lawe we see, how acceptable to God the Care and Bounty of Gods Kinges and People is, even in this matter of Beauti∣fyinge the very Churches wherein we vvorshipp God. As for the manner of Adorninge of Churches, though some

like Pictures of holy Stories, yet I rather wish a pain tinge & guildinge, as the Arches, and fashion of pillars, wil best agree with, and a wrytinge of Divine Stories here and there. For truly I fynde the Lord, no where to commend to his people any former things done, to be represented by Pictures; but rather he commends unto them a writinge of his vvorde about their howses, and in memoriall of things passed, to set up either Stones, or other like things, which carry no re∣semblance of the thinge done, This I take to be to the end, that for matters of faith, which vve must have faith of that once it vvas done, he vvould not use us to any representa∣tion of the same to our eye. And indeede what this Devise of picturinge Divine Stories in Churches came unto under Popery, vve may mourningely perceave; for the next to this was Images also, and then Idolatry. Men are too proane to delight to be put in mynde of things of faith, by pictures of the same set before their eye; but it is the next way to put faith out of the hearte, and argues a falle in wardly of the sight of those things, by faith of the vvorde reade and Preached. For theise causes (Dread Soveraigne) I humbly petion, that your people be not accoustomed againe as under Popery, to Pictures of things of the Divine Story; but rather that they may learne to have a sight, through faith of the vvorde prea∣ched and reade, & so adorne the Churches rather with seeme∣ly paintinges and guildinges, then with paintinge of Stories. Moreover, because in some places the Congregation is so greate, and the Church either so scante, or so ill provided of roome, that the people cānot conveniently kneele at praier, or sit the tyme of the Sermon, meete it is that such Churches be either in larged, or provided of Galleries and formes, as neede requireth; for it is no smale disorder, when a Church is glorious by Adorninges, and yet not fitted for the peoples worshipp. Lastly, whereas our Church (in the ordinary Cu∣stome)

hath well ordered, a settinge aparte one parte of the Church for Men, another for Women, so preventinge a dangerous intermixture of the Sexes in that place, I humbly petition, that the disorder hereof in some populous Congre∣gations may be redressed.

If therefore at any populous Assembly it fall out, that there be disorder herein, meete it is that the Governours have power of the Seates, to dispose them to Men, & Women a parte by themselvs; neither truly is there in theise tymes little neede of this, if the vvickedness of some in populous Congregations were knowen. To avoide therefore an oc∣casion and advantage of evell, it is very neeedefull to ob∣serve more strictly then now usually is done, that custome of our Church, in orderinge one parte of the Church for Men, the other for Women.

Thus havinge written also of the Repayringe and Ador∣ninge of Churches, I humbly pray, that I may proceede to the last observation made upon the former collected Scrip∣tures, which was, That when there was a Sufficiency, this was to be acknowledged by the Cleargy, and the people to be staied from Offeringe.

It hath bene an old fault in the Cleargy, but specially un∣der Popery, never to acknowledge a Sufficiency of Mainte∣nance, but to be ever cryinge, Give, Give, and this to the in∣sufferable burtheninge of Gods people. And which worse is, there hath bene a multiplyinge of the Orders of Cleargy, above that which in old tymes was: and also an increase of Offices, rather for the Service of the Romane Papacyes un∣lawfull extent of Iurisdiction, then for the necessary Service of the Ghospell, and of the worshipp of God. Neither have wicked Men rested vvith this, but they have added, the swarminge of religious Orders of friers and Nunnes, permit∣tinge them (all that may be) to exhaust Threasure from

Gods people. Therefore when a Lande is well divided in to Parishes, Bishopdomes, and Arch-Bishopdomes, and when the Cathedrall Churches, and Schooles, are of conve∣nient Number, fit it is, that theise havinge sufficient Main∣tenance, it may be to the glory of God acknowledged, and all unnecessary burthenings of Gods people removed. And truly it is a wonder to see the corruption of things, in that the false Cleargy, and the Offices servinge rather the Antichristian usurpation, then the Ministration of the Ghospell, and the unlawfull orders of Friers and Nunnes, exhaust farr more of the Threasure of Gods people, then doth the true and neede∣full Cleargy ordeined by God. As for false Orders of Cleargy, me thinkes the very evidence of their addition, to the Orders of Cleargy in the primitive tymes, should move men to perceave and hate the Corruption. And as for those Offices which serve the Pope rather then the Ghospell, me thinkes that the evidence of the evell of the Popes extent of Iurisdiction, should move the Nations to put of from them the burthen of all such Offices. And for Prieries and Nun∣neries, seinge the Ghospell warrants not, that every one that will but give himselfe to Praier, should presently charge the Church of God; but rather ordeynes, that all eate their owne Bread, 2. Thessal. 3, 10, except Gods Cleargy, even they who Minister the Ghospel, 1. Cor. 9, 6; therefore me thinkes, that as the Nations would not be guilty, of maintayninge such as live inordinately, and this to the express disobeyinge of a very speciall Ordinance of God, so they should not suffer among them the swarminge of Friers and Nunnes, who all live of other, not of their owne labour or Meanes. True it is, that it hath bene an Ornament to the Church, yea and to the Ghospell, that some single Persons have given up themselvs to serve God extraordinarily in Praiers and Supplications, and to be serviceable in Christian Dutyes to such as had Neede,

yea and to live single and chaste; but though vve under the Reformation also, may doe well to honor such in our Con∣gregations, yet let us not bynde them by Profession or vowe ever to continue so, but rather commend them to Gods Grace to continue or discontinue as God shall move and inable them. And much less let us suffer such to live inor∣dinately, by livinge upon that taken from others, but rather let them live of their owne Meanes, or else apply themselvs to worke. It is evell lookinge upon the Showe onely of Devotion, when vvithall, disobediences to Gods holy Or∣dinances, are suffered in them who make such Showe.

To conclude therefore, I now humbly petition your sacred Majestie, that a Sufficiency beinge provided, for the true Cleargy of Parishes, and for Bishops and Arch-Bishops, & such Cleargy as necessarily neede in Offices under them: as also for our Cathedrall churches solemne Divine Service, and for our Schooles and Universities: And lastly, when our Pa∣rish and Cathedrall churches are sufficiently provided of Adornements, aswell of the Temple, as of Ministeriall vest∣ments; then that People be staied from Offeringe any more unto the vvorke, save onely as new Repayringe of thinges shall renewe occasion.

But because experience hath declared, that the Cleargy beinge once sufficiently provided for, and made sure of in∣joyinge duringe life such Maintenance, have growen lassi∣vious of life, light of Gesture, yea and negligent of Preaching the Ghospell conveniently often, therefore I humbly peti∣tion a prevention, of this abuse of yours and your Peoples Bounty. This prevention is no otherwise to be done, then by subiectinge our Cleargy to danger, in case that upon being setled in a livinge, they then behave not themselvs as be∣commeth the Ministers of the Ghospell. Our Church at hir givinge Orders hath taken Care hereof in hir Charge

given to them who are Ordeined, and in takinge of them a Rynde of Promise so to doe; but the faile is, that afterwards they not doinge so, the Reporte of the Parishioners is not hearkened unto, unless some formall Accusation second the same. Under this Sheild our Cleargy are so carcless to car∣ry the Showe of Godliness and Holiness, that rather they in∣cline to the contrary, even to a Showe of licentious Liberty. Truly when I sawe the very Showe of Sanctity which Popish Preists make, and marked the effect and power even thereof in the people, I wished the true Sanctity of some of our Di∣vines in them, & their Showe of Sanctity in all our Divines: for the very Showe of Devotion and Sanctity in Preists, as it answereth to the holy Offices they hold, and profession they make, so it is not in vaine to the people of God, but rather is a Light and example unto them. For this cause I here peti∣tion, that the voice of the Parishioners concerninge their Cleargy may be hearkened after, as a Meanes to come to the knowledge of the lightness, or evell Manners of their Clear∣gy: For Men are loath to be Accusers in Courts of Iustice, when yet in faithfulness, and with true Charity towards Gods Church, they cann see, and seinge mourne for, the Lightness, lasciviousness, Looseness, and evell disposition and Manners of their Cleargy.

Moreover, it were good, that our Bishops bounde our Divines, to the usinge of religious exercises & dutyes in their familyes, such as are Morninge and Eveninge Praier, Grace before and after Meare, Readinge the Scriptures by them of their household by turnes, Repetition of Sermons, and Ca∣techisinge conveniently often; for hardly cann a Man ob∣serve in his family theise things, but it will bynde him to have a care of his owne Manners and Conversation, that it be not in his family, nor abroade in Company, otherwise then Godly and Religious. We have seene the lamentable

effects of Riches and Glory in the Cleargy, when Gods Princes and People havinge given bountifully unto them, and made such Bounty assured also unto them to injoy the same: for then the Cleargy have taken Liberty, to live li∣centiously, and ungodly. Neither cann we expect any other fruict of greate Revenews in Cleargy-Men, if Gods Princes awe them not with the Sworde, professinge the use of the same against them, if they leave to be that which God by his vvorde requires them to be, and be that which Gods vvorde condemnes. Let us enrich our Cleargy, but let us not hurte them, either by an excess in Giving, or by leavinge the reines of their Manners wholy unto themselvs. How greate hurte did those two greate Emperors doe to the Cleargy, Constan∣tine the greate, and Charles the greate, if the reporte of their Donations to the Bishop of Rome be true? vvhat Blood have those Lands occasioned the sheddinge of? what bold∣ness have those possessions ingendred in the Cleargy of that city? By those possessions cheifly, the Cleargy of that city grew not onely licentious, but also incorrigible; but it hur∣teth both the Cleargy and also the Church of God, when Gods Princes possess the Cleargy of such measure of posses∣sions, as that both they will be wicked, and also are able to resist the Discipline of the Sworde, if any Prince would in duty to God make use of it against them. Therefore of for∣mer experience we of theise tymes may beware, that we possess not the Cleargy of too large and indeede Superfluous Revenews, least they growe the cleane contrary to that which the vvorde of God requires them to be. Yea to come neerer home, doe but looke upon our silken Cleargy since they have but felt the blast of the Princes favour, observe their lightness of Gesture, boldness against all Men, liberty in speach, that I add not, lassiviousness and lussfull vvanton∣ness. I speake of our yonger sorte of Cleargy, who by Na∣ture

are aptest, and therefore first doe beginn a declination from Cleargicall Holiness; but, have no eye at theise to marke and correct their abuse of this Grace, and shortly, even when they grow older to supply the roomes of our Bishops, you shall have a new a wicked Bpiscopacy. Therefore I humbly pray your sacred Majessie, not that you change from favouriuge, honoringe, and enriching our Cleargy, but onely that an eye may be had of them that they abuse not this Grace, turning it into ungodly liberty: As also, that our clear∣gy be enjoyned to use their family to religious household dutyes: and lastly, that the reporte or same of those who are conversant or neighbours with our Cleargy, may be hearke∣ned after by our Bishops, and occasion thereby taken, to have an eye at such, whose light behayiour, looseness of conversa∣tion, lewdness of life, or neglect of holy family exercises, de∣clares their corruption though the setled and tich livinges they enjoy.

If this be taken heede unto by our Bishopps: if also your Majestie vouchsafe to be zealous herein, givinge also Power to your Ministers of your Kingedome to have a care of, & an eye at theise things in the Cleargy neere them, then would I not seare any harme, by the moderate increase of your and your Peoples Bounty towards our Cleargy. With the peti∣tioninge vvhereof, I close up this Chapter also, and pro∣ceede to an other.

III. CHAP. OF Kinge leheshaphat we reade a, Chron, 17, 7: That he sent his Princes, and with them Levits and Preists, who taught in the Cityes of Iudah, and had the booke of the Lawe of the Lord with them, and went about throughout all the Cityes of Iudnb, and taught the People.

From this Scripture I observe, That the Kinge did not onely take Care that there were Teachers, but also that those Teachers teach the Peoplet yea he joyned his Princes in this Care, that in every City they should see, that the People be taught by their Teachers. I therefore observinge in this Kingedome, that many-many Parishes, either had no Tea∣chers, or having Teachers, yet those Teachers carelessly taught the People, Preachinge the Ghospell once a month onely for satisfyinge the Lawe, was moved to write that my shorte and Zealous little vvrytinge, which first I exhibited to your facred hands at Theobalds; adventuringe now also, to conti∣nue my petition in this vvritinge more at large. Neither would I have troubled your Majestie with this petition, if it were not evident to all Men, that neither leangth of tyme, nor crye of people, have prevayled over our Teachers to teach their People diligently. Neither have our Bishops furnished each Parrish with a Teachinge Minister, neither have they punished those, who cann teach, but doe not con∣veniently often Preach unto the People. If your Majestie therefore, and your Princes assist them, that they may place Teachers where there are none, and may punish or remove such as can teach, but doe not, or if at all, yet not conveniently often, you shall doe a holy vvork, & shall greatly benefit the

Church of God. Your Majestie hath good experience (blessed be God) but that out Universities are not so barren as not to affoorde Teachers enough, & also that your people are not so sparing, as not to give largely (besides what of Ne∣cessity they give) to have a Teacher appointed uuto them; for many are the places in this Kingedome, vvhere beinge ill fitted with those setled in the livings, they of their voluntary raise from amonge them a yearely stipend for a hired Tea∣cher. Seinge therefore Gods blessinge is such upon our Universities: seing also your people are so well disposed, pitty it vvere to force them to content themselvs with a dumbe Preist so longe as he liveth. My petition therefore unto your Majestie is, that where one possesseth the place who cannot Preach, and where any one possesseth the place, who though he cann, yet doth not conveniently often Preach unto the people, there such be removed from the livinge, havinge onely some smale yearily stipend allowed them, & an other placed in the same, who both cann and will Preach the vvorde conveniently often. Surely if such were awed with hazard of the livinge, who though they cann, yet doe not preach conveniently often, this woulde provoake them to study harder, and with practise to attaine a sacility in Tea∣chinge, that so they may conveniently often Preach the vvorde: for, vve see how carefull they are of all those things, by which they shall hazard the loss of their livinge. And is not Teachinge the very speciall Duty of a Teacher vvhat therefore should rather hazard the loss of his livinge then a Negligent Teachinge? If it be now demanded, what I ac∣coumpt conveniently often, I answere, once upon the Sab∣baoth day, if not twice; for uuly, Monthly Sermons serve not, cither for the sufficient instructinge of people in the Divine Mysteries, or for the reproose of their evellManners. Alas (my Lord) if the vvorde preached be appointed for a

Soule-food, cann the Soules of Men be fed with Monthly Sermons? but your Majestie is not ignorant, that in coun∣try-Parishes, such is the backwardness of people to under∣stande and conceave the Mysteries of religion necessary to Silvation: such also, not the rudeness onely, but the wicked∣ness of disposition concerninge Manners, that it must be no smale labour to instruct them in the one, and to Reforme them by Religion in the other. Teachinge is not barely the leavinge a Sermon with a company of people, but it is the fittinge the vvorde to the present Necessityes of the hea∣rers; therefore also he that will be a good Pastor or Teacher, must have his eyes and cares abroade amonge his Parishio∣ners, to observe what they are ignorant in, & what erronious opinions any fall into, and what their life and conversation usually is, and whither in their familyes they use or neglect religious dutyes, for, who so doth not this, as he cannot well knowe the Necessityes of his Parishioners, so also he knowes not to fit the vvorde to the occasions. But because, cither the antient may be ignorant in some points of Religion very necessary to their Salvation: or because the ignorant youth growes dayly in each Parrish or because they vvhich knowe religious Mysteries neede incouragement and confirmation in them: or because Satans temptations, and the corruption of Manners is never idle, but dally assaults the people, to drawe them either to neglect the worde, or not to obey and observe it in their life and conversation, therfore there is necessity of Preachinge the vvorde once at the least every Sabbaoth, and Monthly Sermons suffise not. That kynde of Preachinge vvhich takes a text at random, and onely in largeth a discours as it gives occasion, is but a kinde of gene∣rall Preachinge, vvhich may fit all places; but Pastorall Tea∣chinge needeth a respect to the occasions of the Parrish. Vaine vvere phisick if it rested onely with a generall decla∣ration

what is good for such and such diseases, and did not moreover descend to perticuler diseased Persons, to be ap∣plied as the Necessityes require; even so is it also vvith Divi∣nity. Who vvould coumpt him a good Shepheard, who though he knowes and cann declare all diseases, & all reme∣dies pertayninge to Sheepe, yet applies not each remedy as any diseased Sheeps gives occasion? It is therefore a defec∣tive Teachinge, where either the Pastor is ignorant of the spirituall diseases of his people, or knowinge them, yet fits not the vvorde of God unto them, or havinge onely done that, leaves to second the Preachinge, with the Power and Discipline of Rule and Goverment. Alas, how smale effects of the vvorde preached fynde we, vvhere the Pastor havinge Taught his people, hath no Power nor Authority further, to judge and punish the disobedient.

And indeede what other fruict or success cann we expect, while we sever that which God joyned togeather? for he joyned ecclesiasticall Power of ludgement and Punishment with the ministration of the worde. Let us but looke into severall Parishes, where ludgement & Punishment doe not accompany the worde preached, but the Pastor rests vvith his leavinge a Sermon onely, and the people are left for matter of Goverment or Rule to the Bishops Courte, and there let us observe, if the people be not so careless of the vvorde once hearde, that they care not of all the vvecke after, either to thinke any more of it, or to reforme themselvs in any one thinge by it. Hence partly it is, that where there is every Sabbaoth day Teachinge, yet the People remaine as unchri∣stianly in their conversation, as if they never heard the word of God at all; though indeede in some few places, the earnest zeale of the Preacher, prevailes over the people to take the more heede, & the more conscionably to observe the things Preached; but yet even there it is evident, what a defect there

is of Rule to accompany the Preachinge. Neither let us thinke that the Churches Rule and Discipline, should not streatch unto the very conversation or speach of Men, seinge the Ghospell rests not with actions onely, but streatcheth its seife unto Mens Speaches also; therefore vve reade, Ephes. 4, 29: Let no corrupt communication proceede out of your mouths: and verse, 31: Let all evell speakinge be put avvay from you. And chap. 5, 3: All uncleaness, let it not be once named among you, neither filthiness, neither foolish talking, neither jestinge, which are thinges not comely.

Theise and many the like precepts the Ghospell gives to Men even concerninge Speach, neither are theise to be ac∣coumpted as bare Counsailes, but rather as Commande∣ments, which the Discipline of the Church should correct in the disobedient. True it is, that the Ghospell streat∣cheth also to the affections, yea to the very thoughts of Men, when yet the Churches Discipline cannot streatch to such things also; but yet because Discipline is ordeyned for things that come fourth of Men, therefore it ought to second aswel the Precepts concerninge Speach, as the precepts concerning Actions of Drunkenness, Fornication, Adultery, Theft, or Idolatry. Though the Lawes of Kingedomes therefore, streatch not to filthy speakinge, to punish it vvhere it is usuall, yet the Churches Discipline ought to streatch even to it.

Wherfore (Dread Soveraigne) I now humbly pray, that such Teachers may be appointed Pastors of our Parrish churches, as who not onely reprove corrupt Communication by prea∣chinge, but also Rulinge according to the Doctryne Prea∣ched, doe take notice of unchristian Communication in their Parishioners, joyninge vvith the Rulinge Elders of the Parrish, both in callinge such to Accoumpt, and in judginge the same, and punishinge such as continue still in that dis∣obedience,

not with standinge any exhortation or warninge given. This is truly to feede the flock: this is truly to Teach; therefore if your Princes by commission from you, doe in their severall abidinges or dwellinges, observe in the Cleargy the Neglect hereof, and leave it not to the Bishop onely to call such Cleargy to accoumpt, but doe themselvs (the Bis∣shop not proceedinge after sufficient Notice, against such Cleargy) proceede against them, executinge as your Mini∣sters your Power in the reprovinge and punishinge of such, then would the Cleargy of our Land be awed, & your people would surely be diligently and proffitably Taught. Where∣fore I petition your Majestie, that the Care hereof be not left to our Bishops and Cleargy onely, but that your Princes, Iustices, and other Magistrates, may in places remote from your Princely presence, have also authority to see to the Tea∣chinge of the People, and to the Cleargyes executing, both concerninge Teachinge also & Rule, their true Dutyes & Of∣fices in every of our Parish Churches.

Thus havinge vvritten hereof also, I humbly pray that I may proceede, to vvrite of other things in another Chap∣ter.

IV. CHAP. OF King Hezekiah we reade, 2, Chron, 29, 27: That he comman∣ded to offer the burnt Offerings upon the Altar: And when the Offerings begann, the songe of the Lord begann with the Trum∣pets, & the Instruments of David Kinge of Israell. And all the Con∣gregation worshipped, singinge a songe, and they blew the Trum∣pcts: All this continued untill the burnte offeringe was finished. And when they had made an end of Offeringe, the Kinge, and all that were present with him, bowed themselvs, & worshipped. Then Hezekiah the Kinge, and the Princes, commanded the Levits to praise the Lord with the wordes of David, and of Asaph the Seer. And Hezekiah spake, and said, Now ye have consecrate your selvs, come neere, and bringe the sacrifices, and offering of praise, into the house of the Lord. Also, Hezektah sent to all Israell and Indah, and also wrote letters to Ephraim, and Manasseh, that they should come to the house of the Lord in Hierusalem, to keepe the Passeover unto the Lord God of Israell. And Hezekiah spake comfortably unto all the Levits, that had knowledge to singe unto the Lord.

From theise Scriptures I gather specially theise fower thinges: 1: That in tyme of peace and prosperity, the Lords vvorship may be increased in Magnificense: 2: That the King tooke care, of the solemne, Stately, and right perfourmance of the same: 3: That those vvho have the Arte in songe, and in Musick, vvere cheris hed by the Kinge: 4: That the Kinge tooke care of, and surthered, the Peoples resorte unto the same.

It is truly vvorthy our observation, that unto the Manner of Divine Service ordeyned in the vvilderness, God ap∣proved

of the Additions of Kinges and Prophets, made in lymes vvhen the Church vvas in Peace and Prosperity: For here vve reade of the vvords of David, and Asaph the Secr: also, of the Instruments of David Kinge of Israell; neither of which lived in the tyme when the Church was in the vvildernesse. If therefore God approved of this Addition, vvhich made in some measure a change of the former Man∣ner of Divine Service, why should we under the Christianity thinke, that the increase of the Magnificence of the vvorship of God is not acceptable? They are therefore to be re∣proved, who contend against the Magnisicent Manner of Divine Service, ordeyned by Gods Kinges and Preists, and not dissonant from his former reveiled will, vvhich we fynde established in the Christian Church, after the Kinges and Princes embraced the Christian faith. Neither ought any to thinke, that Kinges being converted to God, they have not a speciall prerogative in orderinge the set forme of Divine Service.

I graunte, they are not left wholy at Liberty to doe what pleaserrh them; for I noted before in the first chapter, that the Comandement vvas by the hande of the Lord, and by the hande of his Prophets; but yet this I say, that under the Christianity, where we have not new Re∣velations for all things, there the Kinge and Gods Preists have power, to order the Manner of the Divine vvor∣shipp, so as they doe nothinge in Substance against the vvill of God already reveiled. They may indeede under the sheild of this liberty, bringe in many vaine and nnseemely thinges; but vve trust to Gods stronge hande over them.

And if they be so ill mynded, yet vvee neede not doubt, but that the Lorde vvill in due tyme discover their evell, and raise up redress for his CHVRCH,

by the hands of more faithfull Servants. In the meane tyme, if they commande things, which in themselvs are not against the vvorde of God reveiled, we are safer in obeyinge, then resistinge. I approve not therefore of those, who con∣temptuousely speake of the solemne Service of our Cathe∣drall Churches, speakinge rather their owne singular con∣ceipt, then that which hath any sounde warrant from the vvorde of God.

Theise things considered, I now for this matter conclude, That God is to be blessed, for your Majesties Iudgement and vvisedome, in retayninge still under the Reformation, the Magnificent Manner of Gods Divine vvorshipp used in our Cathedrall churches, and in some few other places; for, seinge the same was ordered by former Princes and Bishops, it was fit to be retayned, save onely vvherein vve have direct vvar∣rant by the vvorde of God, or by evidence of evell, to alter & Reforme the same: for vve owe a Reverence to that vvhich former Ministers of God have ordered, save in things which either are directly against Gods vvorde, or which carry vvith them an evidence of evell. But now, as on the one hande I blesse God, for your Majesties continuinge the Stately vvor∣ship of God in our Cathedrall Churches, so on the other hande I humbly pray, that I may make two petitions: the first, That the peoples understandinges may be more yet ten∣dered then hitherto it hàth bene: the second: That the sin∣ginge Men, and others imploied in any Service, may be taken care of, that they be of an honest, religious, and holy life and Conversation.

For the better perfourmance of the first, it vvere good and proffitable, That vvhatsoever is sunge or plaide in that so∣lemne Divine Service, be printed in bookes, that the same may be read by the people, at the tyme of the singinge or playinge the same in the Quire. Neither this onely, but it

vvere also good that the people were instructed, both readily to knowe vvhat is sunge or plaide, and also readily to turne to the same in the booke vvhere they may reade it: yea, children should be taught this in the Schooles; that so beinge trained up hérein, they may in their age resorte proffitably to this solemne Service also sometymes, aswell as to their ovvne Parrish Church ordinarily. For, (Dread Soveraigne) though charitably and religiously, your Predecessors have caused the Divine Service to be translated into the English tongue, yet, partly, because al that assemble, cannot conveniëtly assemble in the Quire, (neither cann the Quire be altered, because of the fittinge the same to the voices of the Singers, that they may heare one an other): partly, because Songe cannot be so distinct, as that the hearers can farr off discerne what is sung: partly, because the Musick plaieth some tymes alone in the Honour of God, vvhen yet some thinge is, or ought to be intended, the tune whereof is with Arte of Musick plaide al∣one: and lastly, because the common sorte are not skilfull in the Order, what is now sunge, what then plaide; therefore, your people are even in theise tymes little better, then if the Service were perfourmed in a strange tongue. Herethrough cheifely it is, that your people doe not commonly so respect that solemne Service as they ought, neither indeede care at all to resorte to the same at any tyme; yea, and most of those that doe sometymes come to the same, come neere onely vvhen some thinge is read out of the Bible, or when those Praiers are said, which easily they cann discerne and under∣stande; but when any thinge is done in Songe, or vvhen the Musick silently plaieth, you shall then synde them to retire themselvs, and to give themselvs to vvalkinge and talkinge. Others, of the yet simpler sorte of people, are (even as those under Popery) pleased vvith the tune onely, and delighted with the songe and Musick, and vvith the sight of the Stately

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ordetinge and perfourmance of things; but this, without ca∣ringe at any tyme to vvorshipp God in the Spirit, and vvith the understandinge, so that they onely stand gazinge, thin∣kinge it a sufficient worshipp if they have but bene there, & seene Divine Service. But as this evell in Gods people cannot but be displeasinge to God, so surely if some good or∣der be not taken for redress hereof, it cannot but endanger the Lords acceptance of the very Service its selfe: for, it is not so much the Service vvherein a few vvorship, as the vvor∣ship of many in Spirit that he regards.

Thus havinge vvritten of my first petition, I humbly pray, that I may proceede to the second,

If onely Art be heeded in them admitted Ministers in the Divine Service, as if (so they be skillfull, then) it matters not what their lives and conversations be, then vvhen any pro∣phane or irreligiously disposed Persons are admitted, we (from experience) cann hardly expect other, then that their unsanctified Soules will bringe fourth, as prophaness in their life and conversation abroade, so irreverence and a measure of prophaness in the very execution of their parts in the Divine vvorshipp. But when people see irreverence, or any measure prophaness in the Ministers, it abates their devotion, and is no smale Scandall to the Service its selfe. Therefore I humbly petition, that our Bishops have not care that they reverently perfourme their parts in the Service onely, but also that they or the Deanes doe inquire of their life and conversation abroade also out of the Church: for, if abroade in their howses, or common company, they be wanton, lascivious or prophane, no Awe will serve to re∣streine, that in the Service also their disposition breake not fourth upon every little advantage or opportunity to shew the same. If therefore our Bishopps and Deanes Inquire after the common life and conversation of such what it is

abroade out of the Church: if also they inquire whither in their familyes they use or neglect religious Dutyes, such as are eveninge Praier at leastwise, Grace before & after meate, readinge the Divine Scriptures, Repeatinge of Sermons some tymes, and some tymes Chatechisinge; then this would Awe them to exercise themselvs to a Holiness of life and conver∣sation; Especially, if as they shall be founde conformable, or disorderly, so they shall be admitted, or put by the Service. Yea it were good, that an exhortation were given to all, that if any of them knowe any amonge them, to be loose and las∣civious of Speach, prophane in conversation, or negligent of religious Dutyes in their familyes, they should informe the Bishop or Deane of the same, that so the party may be ob∣served, & as occasion is given be proceeded against. Verily, it greately endangers the Service, both towards God, and to∣wards Men, when the Ministers of the same are knowen, to be wicked Men in their life and conversation: for it cannot be but that the Lord should turne his face, even from a good Service executed by such, (if authority allowe such to be Mi∣nisters therein, as who commonly are knowen to be wicked of life and conversation): Neither cann it be but that the people also, should take such offence at such, as that even the very Service also shall well neere be sorsaken.

If theise things therefore (Dread Soveraigne) be carefully seene unto, I nothinge doubt, but that our Divine Servico now used in our Cathedrall Churches, will both be more ac∣ceptable to God then heretofore, and also more consciona∣bly and religiously then heretosote srequented by your people. I may here add the like petition against our Clearkes of Parishes, who commonly beinge of the lewdest of the Partish for life and conversation, doe also so irreverently, unskilfully, and unseemely perfourme their Office, that the people of God cannot but take offence there

at, and this to the scandall of the Service its selfe of out Church.

To conclude my Collections, together with my observatiōs upon theise collected Scriptures, I now humbly petition, that as here it is said, That the Kinge, and the Princes comman∣ded, &c: so as in your Presence your selfe see to theise things, so likewise in places remote from your sacred Presence, your Princes and Magistrats (by commission from you) may have power and Authority to see, that Divine Service be celebra∣ted orderly and reverently throughout the Kingedome. So vvill our Bishops and other Ecclesiasticall Officers be the more carefull, that just cause of reproofe be not given, not just cause of your Princes and Magistrates proceeding against any, for disorders and unseemely perfourmance of Dutyes.

THeise Collections (most mighty and Dread Soveraigne) I have made out of sacred Scripture, thereby in some spe∣ciall perticulets to shew, how Gods Kinges and Princes in that antient Church under the Lawe, tooke care of, and by their Authority ordered, even Ecclesiasticall things also per∣tayninge to the Divine vvorship and service. Hereupon I have adventured to note unto your Majestic, diverse weigh∣ty perticulers, wherein this our Church of Englande needeth the redress of your powerfull hande. If therefore you vouchsafe to be assistant unto the Church of God in theise things, you shall surely bynde the same unto you to hold your Memory blessed for ever: for, by orderinge these things, you shall both restore the Ordinances of God to his church, and dispose rightly the extents of our Cleargy Iurisdictions: you shall further the Preachinge of the Ghospel in all places of this Lande, and also be the Meanes, not of a pompous Ser∣vice onely, but of a Stately, Magnificent, Holy, & Proffitable vvorshipp of God. Which beinge done, it will be no less

your Glory, that preventinge the abuse of your and your Peoples Bounty by our Cleargy the Cleargy, have a large and rich Revenewe, togeather with Dignityes and Honors among your Nobles & Gentry,

I neede not here prove from evidence of holy Scripture, that Kings and Princes under the Christianity, are confirmed by God in the same Offices which the Kinges under the Lawe executed, this I shall prove elsew here, where I have oc∣casion to write of this subiect to those, who as yet are so de∣luded of Papall leasings, that they acknowledge not the same; but your Majestie professinge your knowledge hereof, and practisinge in your Kingedomes accordinge to such know ledge, I neede but to certify of some things only, which even to this day neede redress in this our church of England. If it be obiected that I move unto Changes, & that Changes are ever dangerous in Kingedomes, I then humbly pray your Majestie to consider, that I move to no Changes but such, as which the evidence of the will of God in Seripture witnesseth unto. And what the Glory of Changes made under the Reformation, accordinge to the vvorde of the Lord in Scripture hath bene, the whole worlde now seeth, & your Majestie enjoyeth and inheriteth the Glory and Power of the same.

Doubtless, without a greate Change, and the same very strange & dangerous, we had had no Reformation of thinges; if therefore Gods vvorde hath made us happy in overcom∣minge the dangers of the greater Change, should we neglect the yet further Conforminge of things to the vvorde, for feate of the danger of the lesser Change? I beseech your Ma∣jestie therefore, that you will so tender the Good of the Church of God, as that no feare of the danger of a Change, may hinder the yet further conforminge of things, to the evidence of the vvill of God as vve fynde it in holy Scripture.

With which Petition I put an end to theise my Collections out of holy Scripture, humbly praying, that I may yet further continue this wryting of mync, shewing unto your Majestie the evidence of the prevaylinge, or not prevaylinge, of the Kingdome of heaven amonge your People, as the Mini∣sters are good or bad, painefull or idle, who are allowed in this your Kingdome to possess our Spirituall livings. Verily, (my most gratious Soveraigne) who so loveth the prevay∣linge of the Kingedome of heaven, and desireth the suppres∣sion of the Kingedome of Sathan, cannot but cherish and re∣joice of the industrious Ministers of the Ghospell, and be zealous against the negligent and idle Hopinge therefore of your Majesties gratious disposition towards the Kinge∣dome of Heaven, and zealous hatred of the Kingedome of Sathan, I vvill proceede to shew, the Meanes by which the Kingedome of Heaven prevayleth amonge your people, petitioninge also your gratious cherishinge, and assi∣stinge the same.

V. CHAP.

EXperience hath declared, that the Kingedome of Heaven hath increased, and Sathans Kingedome decreased, by the Ghospells beinge Ministred by Men, vvho have an inseazo∣ning of the Spirit of God; therefore every childe of the King∣dome of Heaven, as he loveth the prevaylinge of the one, & declyninge of the other Kingedome, so he is to love, cherish and susteine to his Power, such Ministers of the vvorde, as have cvidence of an inseazoninge of the Spirit of God. The Seripture every vvhere vvitnesseth, that the Ministration of the vvord through the Spirit in the Minister, is truly that pre∣vaylinge

vaylinge Power and effectuall Ministration, by which, if not onely, yet cheifely, the Kingedome of Heaven prevalleth, & the contrary Kingedomes subdued; therefore though the vvorde Ministred by a wicked Minister may be of some, yet certainely it is not of like Power, as vvhen the Spirit of God assisteth the Minister in ministringe the same. It is therefore none of the least vertues of a godly King, to observe the Mi∣nisters of the Ghospell, markinge in whose Ministration the Ghospell most prevaileth, and in vvhose not; the one to che∣rish as proffitable Ministers, the other to reprove as unprof∣fitable. Suffer me therefore (Dread Soveraigne) I humbly pray you, to set before your viewe in a breife manner, the di∣verse sorts of Ministers, which I fynde in this your Kingdome of ENGLANDE, and the diverse effects in your people of their diverse manner of executinge their Mi∣nistrations; that so it may by the effects and Fruicts ap∣pcare, vvho be those Ministers vvho cheifely have an evidence of an inseazoninge of the SPIRIT of GOD.

Some are admitted Ministers in the Church of Englande, vvho neither by the Spirit, nor yet of industrious Study cann Preach at all; therefore they content themselvs to reade Di∣vine Service onely, or at the most to reade some tymes a Homily to their Parishioners. Theise, vvhen they reade Divine Service, you shall fynde them to doe it very irreve∣rently, postinge over it also as hastily as they may: Also if they reade any Homilyes, it is then but seldome, and this also in such a manner, as plainely shewes, that they little tender the peoples in struction. If you observe the Speach or Com∣munication of theise out of the Church, you shall fynde the same to be vvholy of the vvorid and vvordly things, ha∣vinge no evidence of Religion, or of faith accordinge to the Ghospell.

Yea, you shall fynde the most of theise to be pott compa∣nions, and this also in the lewdest and most prophane com∣pany of the Parrish: they are as lascivious as those who have no feare of God; their talke also is full of foolish jestinges, if not also of ribaldry. Looke into the familyes of theise, and what shall you fynde? verily, as little shew of Godliness, feare of God, or faith, as in the most ignorant and prophane familyes of your Kingedome.

No Morninge or Eveninge Praier, scarce Grace before and after meate, little or no Readinge of the Scriptures, No repetition of Sermons, nor any Catechising throughout the yeare. As for your People in such Parishes, you shall commonly fynde them ignorant in Divine Mysteries neces∣sary to Salvation: Careless to knowe them at all: Swearers, Drinkers, Iesters, filthy speakers, and in a vvord, vvithout any Showe of true Godliness, save onely that to satisfy the Lawe, they resorte on sundaies to the Readinge of Divine Service; but there, neither caringe to marke oughts for their instruc∣tion, nor comminge away, to be oughts at all bettered in life or conversation.

In theise Parishes, you shall commonly fynde very few, if any, Bibles: no use made of them at home if there be any; Nor any religious Dutyes (as I said above) exercised in their fami∣lyes, such as are, Eveninge Praier, Grace before and after Meate, Repeatinge of Sermons, or Catechisinge. Alas, what evidence of the Spirit of God in such Pastors? vvhat prevayling is here of the Kingdom of heaven? Doth not the Kingdome of Sathan rather prevaile in such Parishes? verily (my Lord, and Kinge) you shall fynde under such Pastors as now I write of, the rudest, ignorantest, and wickedest of your people; therefore my humble petition is, that for the bette∣ringe of your people in such places, and for removinge a scandall from our Church, such unpreachinge Pastors enjoy

not vvholy the livings, but rather be put to some smale sti∣pend, and the residue bestowed on some other who cann Preach the Ghospell. I grante that Homily-readinge is not wholy without use in such Parishes; but yet no Divines but will confes, that skill in a Pastor to divide the worde aright, as the Necessityes of the Parishioners requires, is much to be preferd unto the same: for though Homilyes conteyne excellent and sounde Doctryne, and are fraught with Chri∣stian precepts, yet they are so generall, that vvithout a skilfull makinge use of the perticulers in a Homily, applyinge things to the present Necessityes of the Paris hioners, they cannot proffit the people, as doth a skilfull Sermon composed by the Spirit in the Pastor, and fitted to the occasions of the tyme and of Persons. For, in a Pastor in seazoried with the Spirit of God, the Spirit assists in his choice, in his judge∣ment, and directs him secreately to the Doctrynes most prof∣fitable for the people of his Charge; therefore a Sermon so disposed, is farr to be preferred before a Homily which is penned at random, servinge generally for all places, and all people a like. But when the people feele not their owne ignorance met with, nor their owne knowledge confirmd, nor their owne Manners reprovd or commended, they ac∣knowledge no Power in that read unto them out of a Ho∣mily. Neither are Homilyes written to occasion in our Cleargy a Negligence of Study, but rather for the help of those onely who cannot Preach soundly at all; therefore fart be it from our Church, to fetter a Congregation to a Ho∣mily reader onely, if the tymes affoorde Ministers who cann divide the vvorde of the Ghospell aright.

Thus having vvritten of one sorte of Ministers, I humbly pray, that I may proceede to another.

Other Ministers there are, who though they cann, and doe Preach vvell, yet they preach as seldome as Lawe will permit

them. Herewithall many of them are loose of life & pro∣phane in Conversation. Yea they are common pot com∣panions: they serve as jesters at great Mens tables: and make no conscience of their Speach, so as they may gaine a Meales meate in such company of Credit. In a vvorde, neither com∣monly in their Conversation, nor commonly in their dealings with Men, they shew any Signes of a Reli∣gious disposition of mynde. If you examine their fa∣mily, you shall fynde there as little exercise of religious Du∣tyes, as in those familyes where there is neither faith nor feare of God. In such Parishes the voice of the people is, That they have a Parson that cann doe well if he would: that he is a good fellowe, and the like; but they cannot commned him, either for any painefull Preachinge, or for any evidence of Piety And according to his evel disposition and example, so you shall commonly fynde the Parishioners, to take all liberty in vvickedness, so farr fourth as they dare for the Law of your Kingedome. Here, what faith? vvhat Sanctification? vvhat feare of God? vvhat talke of religious thinges? here you may fynde some dusty Bibles in familyes, but they serve not for any use all the yeate longe, save onely to carry to Church on Sundaies. Here, scarce in any one family of the Parrrish, you shall fynde, or Morninge, or Eveninge Prayer, the whole yeare thorowe: here, no Repetition of Sermons: no Catechising of the family at any tyme; yea scarcely Grace before or after meate. What evidence here then of the Kingedome of heaven? vvhat childe of that Kingedome would not mourne, to see here so smale fruicts of the Ghos∣pell? If it be obiected, that Morninge and Eveninge Praier, Readinge the Scriptures, Repeatinge of Sermons, and Cate∣chisinge of the family, are new taxes not laid upon Men by the Ghospell, then I answere, That theise dutyes are included either expressly, or by consequence, in the Commandements

given us in the Ghospell. Moreover, because those com∣monly doe theise things, in whom the Ghospell most pre∣vayleth, therefore the not doing them servs as a Signe, that there the Ghospell prevailes not in people as it ought. Last∣ly, seinge every family is a Charge, where Parents have Charge of Children, and Masters of Servants, therefore in every family there ought to be some Religious exercises, by which faith and devotion may be furthered.

Another sorte of Ministers there is, who both cann, and doe Preach vvell, yea and often, as every Sabbaoth day once; but though of the aboundance of their learninge, they leave excellent Sermons with their Parishioners, yet, what comes of it they care not, neither ever looke after its takinge any effect at all. And for all their Preachinge, yet observe them in their life and conversation, and you shal never heare them speake of religious things, longer then they are in the Pul∣pit; for abroade, all the weeke and yeare after, their Parishio∣ners fynde that their talke is wholy of worldly matters, so that by true Signes the Parishioners discover them to be wholy worldly mynded. Civilly courtious they are, but Men may easely see, that it springs but from Civility, not from Religion. Theise love their Parishioners, but it is but because they reape Proffit by them; not for that they fynde the Ghospell and the Grace of God to prevaile in them. If you search into the familyes even of theise, you may fynde commonly more store of Bibles, and more use also made of them, then in the Ministers howses of whom I have before vvritten; but yet here you shall fynde the use to bee, onely as for a vvearinge out of the tyme with readinge, vvhich else they could not at present tell how to pass away. Here you may fynde Graces before and after meate, & gene∣rally more civility in the family, & more showe of Religion also then in the former Ministers howses; but yet for Mor∣ninge

or Eveniuge Praier, Repetition of Sermons, or Cate∣chisinge, you shal hardly fynde theise things the whole yeare thorowe. As for the People in such Parishes, you shall com∣monly fynde them better disposed, then in the Paris hes whereof before I have written: they are commonly more Civill, and respective of their life and conversation They resorte with more reverence to the Church, and have more store of Bibles then in the Parishes before written of; but as for family exercises at home, such as are Morninge or Eve∣ninge Praier, Readinge the Scriptures at convenient tymes, Repeatinge of Sermons, or Catechisinge, you shall not com∣monly fynde theise things used throughout the yeare. If you search them more narrowly, you may fynde indeed some good measure of knowledge of Divine Mysteries; but as for faith, or Sanctity through the Spirit: as for any conversinge of things of faith: as for any joy of things hoped for, accor∣dinge to the Ghospell of Christe, you shall hardly fynde theise things in them, no nor Signes of them. Here we may thanke God, for the evidence of the prevaylinge of the King∣dome of Heaven in this your Kingedome, and this by the sight of a sounde Divine Service, and Preaching, and peoples resortinge to the Church; but we cannot here rejoyce of that Kingedomes prevaylinge, in the hearts, lives, and conver∣sations of your people.

I grante indeede (Dread Soveraigne) that it is no smale matter, that the Ghospell pressed vvith your Royall Lawes, prevailes over Lords, and inferior Governours of familyes, so much as to bringe their familyes to the Church; neither indeede is it a smale Power, that hath brought even this to pass. Moreover, if Lords, and other Governours of fami∣lyes, usinge their familyes to the Church, doe leave them therewithall to God, hopinge that the vvorde preached, and Gods Grace accompanyinge the same, worketh in their fa∣mily

to make them inwardly good Christians; not further using their family publickly, to Morning or Evening Praier daily, or to a reading of the Scripturs thorow, every one his or hir part, at convenient tymes, or to Repeating of Sermons, or to Catechisinge, yet we may not doubt, but that in every such family there is one, or some, in whom the worde of God wor∣keth, and faith in God groweth in them accordinge hereto, and so herethorowe there is in that family a private prayinge, and a private reading the Scriptures, and private Meditations, and selfe-Catechisinges; therefore also vve may not con∣demne or reproach all such families, as wherein publiquely, (the family gathered togeather) there is not usually holy exercises perfourmed. But yet, because the very Showe of Godliness is good, not onely for an evidence to Pastors, of the prevailinge of Gods Grace in their Parishioners, but also for examples sake to others, as servinge to provoake or incite one family by another in the use of such pious exercises and Showe of Godliness, it is very behoovefull, that families have their publick holy exercises at convenient seazons. In∣deede some of those who most use theise pious family exer∣cises, make Religion a weariness to their family, by so conti∣nually drawinge them (in every minute of tyme, wherein they worke not) to theise exercises, that they leave no time for their familyes recreation and refreshment, by sportinge, dancinge, usinge exercises of Activity, or exercises of danger for animatinge them to valiancy, and other like.

Thus by an extreame, a vice growes, and this both to the hurte of the family, and also to the scandall of the Ghospell of Christe; for some erroneously conceavinge, that Religion cannot stande with such things, they make their Children & servants dull, and slowe of motion, and unsit for the defence of the Kingedome and of the Church; and others thinkinge that the Ghospell admits not such things, make the Ghospels

yoake heavier then the Lord would have it, and so make the people take offēce therat. Yea, som have raised a reproach & caused themselvs to be a by-worde, through their puttinge the bridle of their owne worde in peoples mouths, restrey∣ninge them in thinges which Gods vvorde restreynes them not in: such Men doe both themselvs, and also the Ghospell wronge. The Scriptures declare the Lord not to dislike, but rather to approve, of sportinges, Gen. 26, 8, dancings, Exod. 15, 20, Iudges, 11, 34, 37, and of exercises of Activity, Iudges, 20, 16, 1. Chron. 12, 2; therefore none ought by a vvorde of their owne to restreyn Gods people in such things. Such Men would make conscience to doe as David did, who for the rescue of a sheepe, would followe after a Beare, and af∣ter a Lion, but this exposinge a Mans selfe to such dangers even upon such causes, the Scripture rather approves then condemnes. Surely the Scripture commendinge as an Or∣nament and Honor of Kingedomes, that there are Active, & valiant Men in the same, 1. Chron. 12, 1, it doth conse∣quently allow of such hazardous exercises as incyte & move Men to a valiant exposinge themselvs to dangers; therefore the baitinge of Bulls, of Beares, and huntinge of vvilde Beasts and the like, are not to be condemned to be used by Gods people. If any evell be done, or evell Speach hearde in the usinge of theise things, let that indeede be reproved and punished; but let not Gods people be debarred from the use of theise lawfull things, under pretence that Religion and Holiness will not stande with such thinges. Would God that they that use theise things, would say, and resolve, and profess, that seinge God is gratious to allowe them to sporte, to dance, to use exercises for Activity, and even unto danger for animatinge of them to valiancy, therefore he should not be dishonored by any in the use of them; for surely if Gods people did this, the Lord would delight in his peoples exerci∣singe

themselvs in theise things. True it is, Mans corrupt nature is such, as that hardly it cann use theise things without takinge Liberty with all, both to forget God, and also to put away his feare, in the tyme of their makinge use of theise things; but if Masters of families, and publick Governours, as also their Pastors, would teach them frequently to minde the Lord, and to have care in their hearts not to displease him in their usinge theise things, as also would be ready to reprove and punish any, that should dishonor God in the tyme of the use of theise things, then the corruption of na∣ture would be kept downe herein as in other things hereby: for the Awe of Goverment changeth the Manners, which a depraved Nature is apt to bringe fourth. And why should not every one of every family thinke with themselvs, that as to doe or say oughts in their sportinges, one with another, or family with family, or neighbours vvith neighbours, vvhich vvould displease their Masters, and also their Magi∣strats, knewe they thereof, were the next way to be deprived of theise Solaces and Refreshments, so to displease God, is likewise the next way to make him also to deprive them of them, and to plague the Land and them? Therefore people should use theise things as by Gods permission, havinge an Awe of God in their hearts, not to permit or doe any thinge in the use of them, which is truly a breach of any of Gods Commandements.

As for the Sabbaoth day, vvhereas some use exercises of violence unto Blood, such as are baiting of bulls, or beares cudgell playinge, & other like, theise, though they be lawfull at other tymes, yet not on the Sabbaoth; more harmeless so∣laces & delights befits the same, both for conveniency, & also for that it is a rest, aswell to Beasts as to Men: the like I might say for hobby-horses, and men in vvomens apparell (but this indeede unlawfull) vvhich our Maygaimes commonly use;

for, even in indifferent things, there may be a fitness not to use them on the Lords Sabbaoth day. Theise things I thought good to touch at here, because men are apt to erre by an erroneous restreinte, aswell as by an erroneous liberty-takinge. Againe, I finde in those who most use holy and religious dutyes, a custome of long prayinge, as if they would make a custome, or get a Name for great prayinge; whereas the Lord doth in Scripture declare himselfe, to delight in shorte praiers, tendinge to the present occasions of praying, vvhich also are fittest for the Spirits attendance thereto, and to be made in faith of that praied for. There is no truth in praier, when the Spirit, and faith, accompany not the things praied for; neither cann they conveniently accompany longe and tedions praiers. In Congregations indeede, there must be in the Pastor a sence of, and praier for publick offences & Benefits, and the very rehearsing of many perticulers is there truly needefull; but in the private family, the occasion of the prayinge, vvhither it be for the morninge or eveninge is es∣pecially to be tendered, though som other perticulers for the common wealth may also breifely be remembred.

Thus have I noted some evells, whereinto some the most devoute, are apt to fall, that so such evells may be prevented; but yet if this Care be taken against theise evells, it would be very proffitable that every family aparte use its selfe to such Religious Dutyes. For, for vvant of accoustominge a fa∣mily hereto, vve fynde that Men goinge to church and com∣minge from thence, make that all their Religion for all the vveeke after; never thinkinge any more of any thinge lear∣ned at the Church, nor caringe to doe in the vveeke, as they vvere at Church taught to doe; vvhereas if at home the fa∣mily vvere used to theise pious exercises, it would occasion a makinge conscience to resorte to Church, and there to vvor∣shipp God vvith faith in the Spirit, aswell as in the exter∣nall

Gestures of the Body: as also it would make them care∣full of that taught, to remember a parte, and some speciall things, either to Beleeve them heartily, or to practise them in their Actions and Speach all the tyme of their life: for some things are to be Beleeved onely, other things are to be practised, and in both every hearer ought to be carefull, that he doe it as he is taught by the GHOSPELL of CHRISTE.

Thus havinge vvritten of some sorts of Ministers, and ob∣served unto your Majestie the effects of their defects in your People, I now humbly pray, that I may proceede to vvrite also of those other Ministers, in vvhom I cannot but re∣joice, blessinge God also for them, and for the rich and plen∣tifull Fruicts, of their zealous and painefull Ministra∣tion.

Other Ministers there are in this Church of Englande, who beinge learned, are also painefull Preachers of the word. They preach once at the least, but ordinarily twice on the Sabbaoth day, if not once in the weeke dayes also. Theise observe their Parishioners, whither usually in their life and conversation, they bringe fourth any Fruicts of their Prea∣chinge. Theise vvatch over any erroneous opinions in their Parishioners, informinge them better, and stayinge their outspreadinge. Theise watch also over the Manners of their Parishioners, aswell their conversation as their dea∣linge, observinge vvhen they are either vitious or vertuous. Theise apply themselvs to fit their Preaching also unto theise observations, usinge Comminations or Consolations as the peoples vices or vertues, neglect or observation of Doctryne gives occasion. Which that they may the better doe, they observe & marke the common fame that goes of any in the Parrish, and herewithall they have their eyes and eares abroade in the Parrish, even faithfull and godly Men, vvho

observinge the common conversation and dealings of their Neighbours, doe faithfully informe them how they fynde their Neighbours commonly disposed: whither to observe religiously what is Taught them, or to neglect to observe the same. All this they doe, before any of their Parishio∣ners come to such height of iniquity, as to be publickly ac∣cused, and proceeded against in any courte of lustice: Yea and hereby they so prevent peoples so offendinge that well neere, rather they by their well directed Doctryne, and grave or Pastorly Authority, then the feare of the Punishment which is by your Law to be inflicted, doe bridle and restreine your people from offendinge your Lawes. Theise, in their owne familyes, use Morninge and Eveninge Praier, Grace before and after Meate, Readinge the Scriptures thorowe in time, every one of the household their turne or parte. Theise use their family to Repeatinge of Sermons, and also Cate∣chise them conveniently often. If you talke with theise, you shall fynde them religiously disposed, affectinge also in all conference with Men, to leave some Seedes and gratious impressions, either confirminge Men in the faith of some speciall thinge of the Ghospell, or dehortinge them from some wickedness to which they are (by reporte) inclyncable. Theise are religiously courteous, and affable, lovinge their Parishioners, not for their owne private gaine they have by them onely, nor onely for neighbourhood and freindshipp, but, (after the example of the Apostles) for the evidence of their faith, and for the evidence of their receavinge carefully, and practisinge conscionably the worde of Life. Theise shew themselvs by many apparant Signes, that they love and seeke the Salvation of their People, rejoycinge of the com∣forteable likelihood of many, and assurance of some, that they shall be partakers in the future Glorification. Theise are grave in gesture, sober and meeke in conversation: they

are devoute: they are Holy: yea, a Man may by good Signes discerne, that from a Springe of faith in themselvs they ex∣horte others unto faith, and from a sence of the sweeteness of obedience in themselvs, they incourage or animate others to obey the Ghospell. In a worde, theise goe before their Parishioners in those things, vvhereunto by their Preaching they exhorte them. This for the Ministers themselvs, and their familyes; now consider the people also under them. You shall fynde here the common voice of the Parishio∣ners to be to this effect: We have, (God be blessed) a learned and a good Man to our Teacher: he taketh greate paines to teach us: he loves us: he is ready to instruct and teach us, even in private conference, upon any scruple of conscience: he is courteous even to the meanest of us, shewinge also by evident signes, that he heartily desires the Salvation of our Soules. In theise Parishes you shall fynde in the people, in the meanest aswell as in the greatest, more knowledge in Di∣vine Mysteries, then in the Parishes formerly written of. Here, more evidence of faith of those holy Mysteries, and in God and in Christe accordinge to the direction of those My∣steries.

Here you shall fynde more store of Bibles in fami∣lies: more readinge in them: more proffit by readinge in them, then in the other Parishes. Here, eveninge, if not morninge and eveninge Praier: Here, grace before and after Meate, and the same done with Reverence also, and an evidence of faith, and feare of God. Here you shall fynde repeatinge of the Sermons at convenient tymes: Here, cate∣chisinge also conveniently often. Here, the Neighbours will conferr some tymes one with another, aswell of heavenly things as of vvordly: yea and this they vvill doe, not to shew what they cann say of such things, or to get a Mastery in con∣ference, but with a mutuall Hope for such things, confir∣minge

one another in the faith and esteeme of such things, animatinge one another to preferr them in their love and desire, before theise vvorldly things, which all men have and enjoy. When I sawe this in some, I rejoyced, as one who had founde some who are answerable to that exhortation of the Apostles, where he describinge in some measure the fu∣ture resurrection of our Bodyes, 1. Thssal. 4, 17, saith: Com∣forte your selvs one another vvith theise wordes. Doubt∣less where people thus doe, as fit opportunity, and mutuall disposition of myndes vvill serve, the Lord vvill drawe neere to heare their talke, openinge also their understandinges yet better, as we reade of him that he did, Luke, 24, 13.

Furthermore, in theise Parishes vve fynde the People, not onely to reverence their Pastor, but heartily to love him, beinge glad also to have occasion of doinge any thinge, whereby they may manifest the Love they beare him. Here, there is an abstayninge from usuall and unlavvfull swearing. Here you shall not fynde usually any excess in drinkinge, Here, no lasciviouss, filthy, or beastly talke, no bold, lustfull: and filthy gestures; but rather you shall fynde here the con∣trary vertues, even an abstinence from evell, and yet a free∣dome of Love and delight as youth requires, but with a re∣streinte of such wicked excess. Here, in a worde, you shall fynde a comforteable shewe of Godliness: Here, a true evi∣dence of Christian life and conversation. Here therefore is indeede, an evidence of the inseazoninge and habitation of the Spirit of God, both in Pastor, and People: Here a plaine evidence, both of the Kingedome of Heaven in Power, and also of the weakeninge, if not castinge out of the contrary Kingedome, even the Kingedome of Satan. Of theise Mi∣nisters and Parishes therefore I rejoice, and for your gratious favour towards them, for their better incouragement in well doing, I humbly petition your sacred Majestie in this writing.

But, some, and too many of theise, are in the number of those, whose Ministers are silenced, and whose people are re∣proached with the nick name of Puritanes. My Lord and Kinge, I petition not that their errors be suffered; but this I petition, that the Ministers leaving their errors, and the peo∣ple also forsakinge them, both Ministers and People may fynde you gratious towards them, by restoringe the Mini∣sters to their former Ministration, and by acceptinge the people as the Lights of our Lande for Religion. There is no Garden where vveedes will not growe; neither doe men destroy the Garden for the vveedes sake, but rather vveede out the vveedes and preserve the Garden still. We may not conceave, that none that are true Christians, and have the Spirit, fal into any errors; for Peter had his error, Galat. 2, 11: and the Churches of Corinth & Galatia had their strayinges from the truth, vvhen yet neither Peter was silenced, but onely the error he fell into withstoode, nor those Churches, forsaken, but onely the vveedes weeded out. And it is truly a harde thinge, that Mens Ministeryes are wholy suppressed, for an error or two in Iudgement, whereas rather first, they should be but staied from Preachinge such errors, and after∣wardes upon obstinate persistinge, silenced. But seinge ma∣ny of our learned and painefull Divines, whose Ministry hath bene very proffitable in this Church of Englande, are wholy for some few errors silenced, I am now a petitioner, that their Ministery may be restored, so as they forsake those things which truly are errors in them. And for the people, I humbly pray, that leaving to speake against Lawfull Po∣wers and Offices in the Church, and against our Divine Ser∣vice, & leaving to condemne Gods people in lawfull things, they may be relieved from those scandales which vvicked Men cast upon them. Surely (Dread Soveraigne) theise Congregations vvhere silenced Ministers have bene, doe

manifestly declare themselvs to be Gods Saincts in your Kingdome; yea I have observed, that vvhere a Minister con∣formable to the Ordinances of our Church, hath succeeded in the place of a silenced Minister, Godliness hath more and more decayed in your People. I vvill not say it is the fault of their Conformity, God forbid; but this I say, it is the fault of their not exercisinge like Pastorall dutyes, as the silenced Ministers exercised: and it is the fault of our Bishops not pressinge them to exercise such, but rather leavinge them to a prejudiciall Liberty in Life and Conversation.

Thus have I, (my most gratious Soveraigne) adventured, to set before your viewe, the diverse dispositions of your People, according to the diversely disposed Ministers set over them. I neede not now doubt of your Majesties quick ap∣prehention and discerninge, where in your Kingedome the Kingedome of Heaven most prevaileth, neither yet where are the best evidencyes of the Spirit of God. You have given such Signes of your excellent judgement in theise things, that I rather rejoice thereof, then infourme you oughts at all.

True it is, that it is not rigour of Punishment, no nor Lawes, that vvill bring people on to theise holy exercises in their familyes, and to this blessed restreinte from ungodly conversation, so well as the vvorde of God frequently prea∣ched, & wisely directed, by a skilfull Minister Neither is there any expectation, that a vvhole People should at an instant be brought to this measure of conformity to the Ghospell of Christe. Yet, if Parishionall Goverment, might accom∣pany Parishionall ministration of the vvorde, the people would doubtless the sooner be brought hereunto. Not that there should be any violent disgracinge, or proceedinge against all that presently are not conformable, (for this were to provoake untymely the people, before the Lords tyme for

their conversion be come) but that by little and little, with Meekeness and Gentleness, the Parishionall Governours drawe them on, to conforme themselvs to the Rules of the Ghospell. But, where any family is too obstinate, refusinge for longe tyme to exercise therein any religious dutyes, there I humbly pray, that your Majestie incourage the Parishional Governours, to proceede on orderly against such; for surely, a family that within its self, doth wholy neglect all pions exer∣cises, is neere unto Atheisme, yea though they observe cu∣stomarily their comminge to Church. This if your Ma∣jestie vouchsafe to doe, you shall surely make your Memo∣riall blessed for ever, even as is the memory of theise good Kinges blessed, of whom before I have vvritten. If it be obiected, that Tradition shews us no evidence, that ever at all the Church had such a Goverment by Lay Elders also as which I now press, (for this is the difficultest Change I peti∣tion for) then I answere; If we receave the Office of Bishops & Arch-Bishops, because Tradition brings them to us, when yet we have not any great vvarrant from Scripture, both for Bishops and Arch-Bishopps, (though indeede for one, set over Teachers and Churches we have great evidence) shall we not much more receave a Goverment by Lay Elders, vvhich hath evidence as I have before showen in Scriptures, yea though corrupted Tradition affoorde us no Light for such? The Lord hath not given such evidence to a Refor∣mation, which hath aymed at the purest Tradition onely, as to that which hath aymed to Reforme things by his vvorde in Scripture; therefore to Conforme the Offices and Gover∣ment Ecclesiasticall, to that vvhich the Scripture gives us Light for, is surely most acceptable to God, and shall receave the greatest blessinges. Therefore I vvill conclude this my vvrytinge, first vvith a petition to your Majestie, for the ad∣mittinge of such a Parishionall Goverment, (having an eye

rather at the Ordinance of God, as we fynde it in holy Scrip∣ture, then at corrupted Tradition and its testimony and au∣thority): and secondly with my Praier to God: That he give you a hearte to execute his will, and establish your Throane in the Church, continuinge your flourishinge Kingedomes to your selfe, and your posterity for ever. For truly, our Church prayeth well, where it saith: Almighty God, whose Kingedome is everlastinge, and power infinite, have mercy upon the whole Congregation, and so rule the hearte of thy chosen Servante, Iames, our Kinge and Governour, that he, (knowinge whose Minister he is) may above all things seeke thy honour and glory: And that we his Subiects, (duly consi∣deringe vvhose authority he hath) may faithfully serve, ho∣nour, & humbly obey him, in thee, and for thee, according to thy blessed vvorde and ordinance, through IESUS CHRISTE our Lord.

Your Majesties Loyall Subiect. THOMAS PROCTOR.