Works of Hooker, Book 5 (10 of 10)
Of Ordination lawful without title and without any popular election precedent, but in no case without regard of due information what their quality is, that cross into holy Orders.80. There are in a Minister of God these four things to be considered, his Ordination which giveth him power to meddle with things sacred, the charge or portion of the Church allotted unto him for exercise of his Office; the performance of his Duty, according to the exigence of his Charge; and lastly, the maintenance which in that respect he receiveth. All Ecclesiastical Lawes and Canons which either concern the bestowing or the using of the power of Ministerial Order, have relation to these four. Of the first we have spoken before at large. Concerning the next, for more convenient discharge of Eclcesiastical Duties, as the body of the People must needs be severed by divers Precincts, so the Clergy likewise accordingly distributed. Whereas therefore Religion did first take place in Cities, and in that respect was a cause why the name of Pagans, which properly signifieth a Countrey people, came to be used in common speech for the same that Infidels and Unbelievers were; it followed thereupon that all such Cities had their Ecclesiastical Colledges, consisting of Deacons and of Presbyters, whom first the Apostles or their Delegates the Evangelists, did both ordain and govern. Such were the Colledges of Ierusalem, Antioch, Ephesus, Rome, Corinth, and the rest, where the Apostles are known to have planted our Faith and Religion. Now because Religion and the cure of Souls was their general charge in common over all that were near about them, neither had any one Presbyter his several Cure apart, till Evaristus Bishop in the See of Rome, about the year 112. began to assign Precincts unto every Church, or Title, which the Christians held, and to appoint unto each Presbyter a certain compasse, whereof himself should take charge alone; the commodiousnesse of this invention caused all parts of Christendom to follow it, and at the length, amongst the rest our own Churches, about the year 636. became divided in like manner. But other distinction of Churches there doth not appear any in the Apostles Writings, save onelyonly, according to thoseaActs 15 2…. Apte. 1. …2. Cities wherein they planted the Gospel of Christ, and erected Ecclesiastical Colledges. Wherefore to ordainbT…e. 8. 6. foreign throughout every City, and foreign throughout every Church, doe in them signifie the same thing.cActs 14. 21 Churches then neither were, nor could be in so convenient sort limited as now they are; first, by the bounds of each state, and then within each state by more particular Precincts, till at the length we descend unto several Congregations, termed Parishes, with farr narrower restraint, than this Name at the first was used. And from hence hath grown their errour, who, as oft as they read of the duty which Ecclesiastical Persons are now to perform towards the Church, their manner is alwayes to understand by that Church, some particular Congregation, of Parish Church. They suppose that there should now be no man of Ecclesiastical Order, which is not tyed to some certain Parish. Because the names of all Church-Officers are words of relation, because a Shepheard must have his Flock, a Teacher his Scholars, a Minister his Company which he ministreth unto, therefore it seemeth a thing in their eyes absurd and unreasonable, that any man should be ordained a Minister, otherwise, than onelyonly for some particular Congregation. Perceive they not, how by this meane they make it unlawful for the Church to imploy men at all, in converting Nations? For if so be the Church may not lawfully admit to an Ecclesiastical Function, unlesse it tye the party admitted unto some particular Parish, then surely a thanklesse labour it is, whereby men seek the Conversion of Infidels, which know not Christ, and therefore cannot be as yet divided into their special Congregations and Flocks: But, to the end it may appear how much this one thing amongst many more hath been mistaken, there is first no Precept, requiring that Presbyters and Deacons be made in such sort, and not otherwise. Albeit therefore the Apostles did make them in that order, yet is not their Example such a Law, as, without all exception, bindeth to make them in no other order but that. Again, if we will consider that which the Apostles themselves did, surely, no man can justly say, that herein we practise any thing repugnant to their example. For by them there was ordained onelyonly in each Christian City a Colledge of Presbyters and Deacons to administer holy things. Evaristus did a hundred years after the birth of our Saviour Christ begin the distinction of the Church into Parishes. Presbyters and Deacons having been ordained before to exercise Ecclesiastical Functions in the Church of Rome promiscuously, he was the first that tyed them each one to his own station. So that of the two, indefinite Ordination of Presbyters and Deacons doth come more near the Apostles Example, and the tying of them to be made onelyonly for particular Congregations, may more justly ground it self upon the Example of Evaristus than of any Apostle of Christ. It hath been the opinion of wise and good men heretofore, that nothing was ever devised more singularly beneficial unto God's Church, than this which our honourable Predecessors have to their endless praise found out by the erecting of such Houses of Study, as those two most famous Universities do contain, and by providing that choise Wits, after reasonable time spent in contemplation, may at the length either enter into that holy Vocation, for which they have been so long nourished and brought up, or else give place, and suffer others to succeed in their rooms, that so the Church may be alwayes furnished with a number of men, whose ability being first known by publick tryal in Church-labours there where men can best judge of them, their calling afterwards unto particular charge abroad may be accordingly. All this is frustrate, those worthy Foundations we must dissolve, their whole device and religious purpose which did erect them is made void, their Orders and Statutes are to be cancelled and disannulled, in case the Church be forbidden to grant any power of Order, unless it be with restraint to the Party ordained unto some particular Parish or Congregation. Nay, might we not rather affirm of Presbyters and of Deacons, that the very nature of their Ordination is unto necessary local restraint a thing opposite and repugnant? The Emperour Iustinian doth say of Tutors,Iust. lib. 1 tir. 14. sect. 4. Certa rei vel causae tutor dari non potest, quia personae non causae vel rei tutor datur. He that should grant a Tutorship, restraining his grant to some one certain thing or cause; should do but idlely, because Tutors are given for personal defence generally, and not for managing of a few particular things or causes. So he that ordaining a Presbyter, or a Deacon, should, in the form of Ordination, restrain the one or the other to a certain place, might, with much more reason, be thought to use a vain and a frivolous addition, than they reasonably to require such local restraint, as a thing which must of necessity concurr evermore with all lawfull Ordinations. Presbyters and Deacons are not by Ordination consecrated unto Places, but unto Functions. In which respect, and in no other it is, that sith they are by vertue thereof bequeathed unto God, severed and sanctified to be imployed in his Service, which is the highest advancement that mortal Creatures on Earth can be raised unto, the Church of Christ hath not been acquainted in former Ages with any such propane and unnatural Custom, as doth hallow men with Ecclesiastical Functions of Order onelyonly for a time, and then dismiss them again to the common Affairs of the World. Whereas, contrariwise, from the Place or Charge where that Power hath been exercised, we may be by sundry good and lawful occasions translated, retaining nevertheless the self-same Power which was first given. It is some grief to spend thus much labour in refuting a thing that hath so little ground to uphold it, especially sith they themselves that teach it doe not seem to give thereunto any great credit, if we may judge their mindes by their actions. There are amongst them that have done the work of Ecclesiastical Persons, sometime in the Families of Noblemen, sometime in much more publick and frequent Congregations; there are that have successively gone through perhaps seven or eight particular Churches after this sort; yea, some that at one and the same time have been, some which at this present hour are, in real obligation of Ecclesiastical duty, and possession of Commodity thereto belonging, even in sundry particular Churches within the Land; some there are amongst them which will not so much abridge their liberty, as to be fastened or tyed unto any place; some which have bound themselves to one place, onelyonly for a time, and that time being once expired, have afterwards voluntarily given unto other places the like experience and tryal of them. All this I presume they would not doe, if their perswasion were as strict as their words pretend. But for the avoiding of these and such other the like confusisions as are incident unto the cause and question whereof we presently treat, there is not any thing more material, than first to separate exactly the nature of the Ministery from the use and exercise thereof; Secondly, to know that the onelyonly true and proper Act of Ordination is, to invest men with that power which doth make them Ministers by consecrating their Persons to God, and his Service in holy things during term of life, whether they exercise that power or no; Thirdly, that to give them a Title or Charge where to use their Ministery, concerneth not the making, but the placing of God's Ministers; and therefore the Lawes which concern onelyonly their Election or Admission unto place of Charge, are not applyable to infringe any way their Ordination; Fourthly, that as oft as any antient Constitution, Law, or Cannon is alledged, concerning either Ordinations or Elections, we forget not to examine whether the present case be the same which the antient was, or else do contain some just reason for which it cannot admit altogether the same Rules which former Affairs of the Church, now altered, did then require. In the question of making Ministers without a Title, which to doe, they say, is a thing unlawful, they should at the very first have considered what the name of Title doth imply, and what affinity or coherence Ordinations have with Titles, which thing observed would plainly have shewed them their own errour. They are not ignorant, that when they speak of a Title, they handle that which belongeth to the placing of a Minister in some charge, that the Place of Charge wherein a Minister doth execute his Office, requireth some House of God for the People to resote unto, some definite number of Souls unto whom he there administreth holy things, and some certain allowance whereby to sustain life, that the Fathers at the first named oratories, and Houses of Prayer; Titles, thereby signifying how God was interessed in them, and held them as his own Possessions? But because they know that the Church had Ministers before Christian Temples and Oratories were, therefore some of them understand by a Title, a definite Congregation of People onelyonly, and so deny that any Ordination is lawful which maketh Ministers, that have no certain Flock to attend: forgetting how the Seventy whom Christ himself did ordain Ministers, had their Calling in that manner, whereas yet no certain Charge could be given them. Others referring the name of a Title, especially to the maintenance of the Minister,Unlawful to ordain a Minister without a Title. Abs…a pag. 242. & pag. 246. The Law requireth, that every one admitted unto Orders, having for his present Relief some Ecclesiastical …eached, should also have some other Title unto some Annual Renter Persian whereby he might be relieved in case he were not able through infirmity, sickness, or other lawfull impediment to execute his Ecclesiastical Office and Function. infringe all Ordinations made, except they which receive Orders be first intituled to a competent Ecclesiastical Benefice, and (which is most ridiculously strange) except besides their present Title to some such Benefice, they have likewise some other Title of Annual Rent or Pension whereby they may he relieved, in case through infirmity, sickness, or other lawful impediment they grow unable to execute their Ecclesiastical Function. So that every man lawfully ordained must bring a Bow which hath two strings, a Title of present Right, and another to provide for future possibility or chance. Into these absurdities and follies they slide by mis-conceiving the true purpose of certain Canons, which indeed have forbidden to ordain a Minister without a Title, not that simply it is unlawful so to ordain, but because it might grow to an inconvenience, if the Church did not somewhat restrain that liberty. For, seeing they which have once received Ordination; cannot again return into the World, it behoveth them which Ordain, to fore-see how such shall be afterwards able to live, lest their poverty and destitution should redound to the disgrace and discredit of their Calling. Which evil prevented, those very Lawes which in that respect forbid, doe expresly admit Ordinations to be made at large, and without Title, namely, if the Party so ordained have of his own for the sustenance of this life; or if the Bishop which giveth him Orders will finde him competent allowance, till some place of Ministration, from whence his maintenance may arise, be provided for him; or if any other fit and sufficient means be had against the danger before mentioned. Absolutely therefore it is not true, that any antient Canon of the Church which is, or ought to be with us in force, doth make Ordinations at large unlawful, and, as the state of the Church doth stand, they are most necessary. If there be any conscience in men …ouching that which they write or speak, let them consider, as well what the present condition of all things doth now suffer, as what the Ordinances of former Ages did appoint, as well the weight of those Causes, for which our Affairs have altered, as the reasons in regard whereof our Fathers and Predecessours did sometime strictly and severely keep that, which for us to observe now, is neither meet nor alwayes possible. In this our present Cause and Controversie, whether any not having Title of Right to a Benefice, may be lawfully ordained a Minister, is it not manifest in the eyes of all men, that whereas the name of a Benefice doth signifie some standing Ecclesiastical Revenue, taken out of the Treasure of God, and allotted to a Spiritual Person, to the end he may use the same, and enjoy it as his own for term of life, unless his default cause Deprivation? The Clergy for many years after Christ had no other Benefices, but onelyonly their Canonical Portions, or monethly Dividends allowed them according to their several degrees and qualities, out of the Common Stock of such Gifts, Oblations, and Tythes, as the servour of Christian Piety did then yield. Yea, that even when Ministers had their Churches and Flocks assigned unto them in several; yet for maintenance of life, their former kinde of allowance continued, till such time as Bishops and Churches Cathedral being sufficiently endowed with Lands, other Presbyters enjoyed in stead of their first Benefices, the Tythes and Profits of their own Congregations whole to themselves? Is it not manifest, that in this Realm, and so in other the like Dominions, where the tenure of Lands is altogether grounded on Military Laws, and held as in Fee under Princes which are not made Heads of the People by force of voluntary Election, but born the Soveraign Lords of those whole and intire Territories, which Territories their famous Progenitours obtaining by way of Conquest, retained what they would in their own hands, and divided the rest to others with reservation of Soveraignty and Capital Interest; the building of Churches, and consequently the assigning of either Parishes or Benefices was a thing impossible without consent of such as were principal Owners of Land; in which consideration, for their more encouragement hereunto, they which did so farr benefit the Church, had by common consent granted (as great equity and reason was) a right for them and their Heirs till the Worlds end, to nominate in those Benefices men whose quality the Bishop allowing might admit them thereunto? Is it not manifest, that from hence inevitably such inequality of Parishes hath grown, as causeth some through the multitude of people which have refort unto one Church, to be more than any one man can welld, and some to be of that nature by reason of Chappels annex'd, that they which are Incumbents should wrong the Church, if so be they had not certain Stipendaries under them, because where the Crops of the Profit or Benefice is but one, the Title can be but one man's, and yet the charge may require more? Not to mention therefore any other reason whereby it may clearly appear how expedient it is, and profitable for this Church to admit Ordinations without Title, this little may suffice to declare, how impertinent their allegations against it are out of antient Canons, how untrue their confident asseverations, that onelyonly through negligence of Popish Prelates the custom of making such kinde of Ministers hath prevailed in the Church of Rome against their Canons, and that with us it is expresly against the Laws of our own Government, when a Minister doth serve as a Stipendary Curate, which kinde of Service neverthelesse the greatest Rabbins of that part doe altogether follow. For howsoever they are loath peradventure to be named Curates, Stipendaries they are, and the labour they bestow is in other mens Cures; a thing not unlawfull for them to doe, yet unseemly for them to condemn which practise it. I might here discover the like over-sight throughout all their Discourses, made in behalf of the Peoples pretended right to elect their Ministers before the Bishop may lawfully ordain. But because we have otherwhere at large disputed of popular Elections, and of the right of Patronage, wherein is drowned whatsoever the people under any pretence of colour may seem to challenge about Admission and Choyce of the Pastours that shall feed their Souls, I cannot see what one Duty there is which alwayes ought to goe before Ordination, but onelyonly care of the Partie's worthinesse, as well for integrity and vertue, as knowledge, yea; for vertue more: in as much as defect of knowledge may sundry wayes be supplyed, but the scandal of vicious and wicked life is a deadly evil.
Of the Leo … ing in Ministers, their residence, and the number of their Livings.81. The truth is, that of all things hitherto mentioned, the greatest is that threefold blott or blemish of notable ignorance, unconscionable absence from the Cures whereof men have taken charge, and unsatiable hunting after Spiritual preferments without either care or conscience of the publick good. Whereof, to the end that we may consider as in Gods own sight and presence with all uprightnesse, sincerity, and truth, let us particularly weigh and examine in every of them; First, how farr forth they are reproveable by Reasons and Maxims of Common right; Secondly, whether that which our Laws do permit, be repugnant to those Maxims, and with what equity we ought to judge of things practised in this case, neither on the one hand defending that which must be acknowledged out of square, nor on the other side condemning rashly whom we list, for whatsoever we disallow. Touching Arguments therefore, taken from the principles of Common right, to prove that Ministers shouldaT. C l. 1. p. …0. be learned, that they ought to beb68. Resident upon their Livings, and thatc69. 1 Tim. 3. 2. Titus 1. 9. 2 Tim. 2. 15. Hosea 4. 5. Mar. 15. 14. Luke 2. 8. Acts 20. 9. 1 Sam. 1. 19, 1 Tim. 4. 18. John 10. 4. 1 Peter 5. 1. Acts 80. 28, 1 Thess. 2. 17. Concil. Nic. cap. 15. Matth. 6. 24. 1 Cor. 7. 14. more than one onelyonly Benefice or Spiritual Living may not be granted unto one man; the first, because Saint Paul requireth in a Minister ability to teach, to convince, to distribute the Word rightly, because also the Lord himself hath protested, they shall be no Priests to him which have rejected knowledge, and because if the blince lead the Blinde, they must both needs fall into the Pit; the second, because Teachers are Shepherds, whose Flocks can be at no time secure from danger; they are Watchmen whom the Enemy doth alwayes besiege, their labours in the Word and Sacraments admit no intermission; their duty requireth instruction and conference with men in private; they are the living Oracles of God, to whom the People must resort for counsel; they are commanded to be Patterns of Holiness, Leaders, Feeders, Supervisors amongst their own; it should be their grief, as it was the Apostles, to be absent, though necessarily, from them over whom they have taken charge; finally, the last, because Plurality and Residence are opposite, because the placing of one Clark in two Churches is a point of Merchandize and filthy gain, because no man can serve two Masters, because every one should remain in that Vocation whereto he is called; What conclude they of all this? Against Ignorance, against Non-residence, and against Plurality of Livings, is there any man so raw and dull, but that the Volumes which have been written, both of old and of late, may make him in so plentiful a cause eloquent? For if by that which is generally just and requisite, we measure what knowledge there should be in a Minister of the Gospel of Christ; the Arguments which Light of Nature offereth; the Laws and Statutes which Scripture hath; the Canons that are taken out of antient Synods; the Decrees, and Constitutions of sincerest Times; the Sentences of all Antiquity; and in a word, even every man's full consent and conscience is against Ignorance in them that have Charge and Cure of Souls. Again, what availeth it if we be Learned and not Faithful? or what benefit hath the Church of Christ, if there be in us sufficiency without endeavour or care to do that good which our place exacteth? Touching the pains and industry therefore, wherewith men are in conscience bound to attend the work of their Heavenly Calling, even as much as in them lyeth, bending thereunto their whole endeavour, without either fraud, sophistication, or guile; I see not what more effectual Obligation or Bond of Duty there should be urged, than their own onelyonly Vow and Promise made unto God himself, at the time of their Ordination. The work which they have undertaken requireth both care and fear. Their sloth that negligently perform it maketh them subject to malediction. Besides, we also know that the fruit of our pains in this Function is life both to our selves and others. And doe we yet need incitements to labour? Shall we stop our ears both against those conjuring exhortations which Apostles, and against the fearful comminations which Prophets, have uttered out of the mouth of God; the one for prevention, the other for reformation of our sluggishness in this behalf? Saint Paul, Acts 10. 17.Attend to your selves, and to all the Flock, whereof the Holy Ghost hath made you Over-seers, to feed the Church of God, which he hath purchased with his own blood. Again, I charge thee before God, and the Lord Iesus Christ, which shall judge the quick and the dead at his comming, preach the Word; be instant. Jeremiah, Jer. 23. 2.We unto the Pastors that destroy and scatter the sheep of my Pasture; I will visit you for the wickedness of your Works, saith the Lord; the remnant of my Sheep, I will gather together out of all Countries, and will bring them again so their solds, they shall grew and increase, and I will set up Shepherds over them which shall feed them. Ezekiel,Ezek. 34. 2. Should not the Shepherds, should they not feed the Flocks? Ye eat the fat, andye clothe your selves with the wool, but the weak ye have not strengthened, the sick ye have not cured, neither have ye bound up the broken, nor brought home again that which was driven away; ye have not inquired after that which was lost, but with cruelty and rigour ye have ruled. And verse 8. Wheresore, as I live, I will require, &c. Nor let us think to excuse our selves, if haply we labour, though it be at random, and sit not altogether idle abroad. For we are bound to attend that part of the flock of Christ, whereof the Holy Ghost hath made us Over-seers. The residence of Ministers upon their own peculiar Charge, is by so much the rather necessary; for that absenting themselves from the place where they ought to labour, they neither can do the good which is looked for at their hands, nor reap the comfort which sweetneth life to them that spend it in these cravels upon their own. For it is in this, as in all things else, which are through private interest dearer than what concerneth either others wholly, or us but in part, and according to the rate of a general regard. As for plurality, it hath not onelyonly the same inconveniencies which are observed to grow by absence; but over and besides, at the least in common construction, a shew of that worldly humour which men do think should not raign so high. Now from hence their Collections are, as followeth, first, a repugnancy or contradiction between the Principles of common right, and that which our Laws in special considerations have allowed: secondly, a nullitie or frustration of all such acts, as are by them supposed opposite to those Principles, and invalidity in all Ordinations of men unable to preach, and in all dispensations which mitigate the Law of Common right for the other two:Abstract. p 117 And why so? Forsooth, because whatsoever we do in these three cases, and not by vertue of Common-right, we must yield it of necessity done by warrant of peculiar right or priviledge. Now a Priviledge is said to be that, that for favour of certain persons commeth forth against Common-right; things prohibited are dispensed with, because things permitted are dispatched by Common-right, but things forbidden require Dispensations. By which descriptions of a Priviledge and Dispensation it is (they say) apparent, that a Priviledge must licence and authorize the same, which the Law against ignorance, non-residence, and plurality doth infringe; and so be a Law contrariant or repugnant to the Law of Nature, and the Law of God, because all the reasons whereupon the Positive Law of man against these three was first established, are taken and drawn from the Law of Nature, and the Law of God. For answer whereunto, we will but lead them to answer themselves. First therefore if they will grant (as they must) that all direct oppositions of speech require one and the self-same subject, to be meant on both parts where opposition is pretended, it will follow that either the Maxims of Common right do inforce the very same things not to be good which we say are good, grounding our selves on the reasons, by vertue whereof our priviledges are established; or if the one doe not reach unto that particular subject for which the other have provided, then is there no contradiction between them. In all contradictions, if the one part be true, the other eternally must be false. And therefore if the Principles of Common right, do at any time truly inforce that particular not to be good, which Priviledges make good, it argueth invincibly, that such priviledges have been grounded upon errour. But to say, that every Priviledge is opposite unto the Principles of Common right, because it dispenseth with that which Common right doth prohibite, hath gross absurdity. For the voyce of Equity and Justice is, that a general Law doth never derogate from a special Priviledge; whereas if the one were contrariant to the other, a general Law being in force should alwayes dissolve a Priviledge. The reason why many are deceived by imagining that so it should doe, and why men of better insight conclude directly it should not, doth rest in the subject or matter it self, which matter indefinitely considered in Laws of Common right, is in Priviledges considered as beset and limited with special circumstances, by means whereof to them which respect it, but by way of generality, it seemeth one and the same in both, although it be not the same, if once we descend to particular consideration thereof. Precepts do alwayes propose perfection, not such as none can attain unto, for then in vain should we ask or require it at the hands of men, but such perfection as all men must aim at; to the end that as largely as human providence and care can extend it, it may take place. Moral laws are the rules of Politick; those Politick, which are made to order the whole Church of God, rules unto all particular Churches; and the Laws of every particular Church, Rules unto every particular man, within the body of the same Church; Now, because the higher we ascend in these Rules, the further still we remove from those specialities, which being proper to the subject, whereupon our actions must work, are therefore chiefly considered by us, by them least thought upon that wade altogether in the two first kindes of general directions, their judgment cannot be exact and sound, concerning either laws of Churches, or actions of men in particular, because they determine of effects by a part of the causes onelyonly out of which they grow, they judge conclusions by demipremises and half-principles, they lay them in the balance stript from those necessary material circumstances which should give them weight, and by shew of falling uneven with the scale of most universal and abstracted rules, they pronounce that too light which is not, if they had the skill to weigh it. This is the reason why men altogether conversant in study do know how to teach, but not how to govern; men experienced contrariwise govern well, yet know not which way to set down orderly the precepts and reasons of that they do. He that will therefore judge rightly of things done, must joyn with his forms and conceits of general speculation, the matter wherein our actions are conversant. For by this shall appear what equity there is in those Priviledges and peculiar grants or favours, which otherwise will seem repugnant to justice, and because in themselves considered, they have a shew of repugnancy; this deceiveth those great Clerks, which hearing a Priviledge defined to be an especial right brought in by their power and authority, that make it for some publick benefit against the general course of reason, Jussingulare est, quod contra tenorem gationis propter aliquam scilitatem authoritate constiruentinus introductum est. Paulus …. de Leg…b.are not able to comprehend how the word against doth import exception, without any opposition at all. For inasmuch as the hand of Justice must distribute to every particular what is due, and judge what is due with respect had, no less of particular circumstances than of general rules and axioms; it cannot fit all sorts with one measure, the wills, counsels, qualities and states of men being divers. For example, the Law of Common right bindeth all men to keep their Promises, perform their Compacts, and answer the Faith they have given either for themselves, or others. Notwithstanding he which bargaineth with one under years, can have no benefit by this allegation, because he bringeth it against a Person which is exempt from the Common rule. Shall we then conclude, that thus to exempt certain men from the Law of Common right, is against God, against Nature, against whatsoever may avail to strengthen and justifie that Law before alledged, or else acknowledge (as the truth is) that special causes are to be ordered by special rules, that is men grown unto ripe age, disadvantage themselves by bargaining, yet what they have wittingly done, is strong, and in force against them, because they are able to dispose and manage their own affairs, whereas youth for lack of experience and judgement, being easily subject to circumvention, is therefore justly exempt from the Law of Common-right, whereunto the rest are justly subject. This plain inequality between men of years, and under years, is a cause why Equity and Justice cannot apply equally the same general rule to both, but ordereth the one by Common right, and granteth to the other a special priviledge. Priviledges are either transitory or permanent:Privilegium personale cum persona extinguitur, &, previlēgium ditum a…ioal granlit cum actione. Op. de Regulis. part. 1. 227. Transitory, such as serve onelyonly some one turn, or at the most extend no farther than to this or that man, with the end of whose natural life they exp…e; Permanent, such as the use whereof doth continue still, for that they belong unto certain kindes of men and causes which never dye. Of this nature are all immunities and preheminencies, which, for just considerations, one sort of men enjoyeth above another, both in the Church and Commonwealth, no man suspecting them of contrariety to any branch of those Laws or Reasons, whereupon the general right is grounded. Now there being general Laws and Rules whereby it cannot be denied, but the Church of God standeth bound to provide, that the Ministry may be learned, that they which have charge may reside upon it, and that it may not be free for them in scandalous manner to multiply Ecclesiastical Livings; it remaineth in the next place to be examined, what the Laws of the Church of England do admit, which may be thought repugnant to any thing hitherto alledged, and in what special consideration they seem to admit the same. Considering therefore, that to furnish all places of Cure in this Realm, it is not an Army of twelve thousand Learned men that would suffice, nor two Universities that can always furnish as many as decay in so great a number, nor a fourth part of the Livings with Cure, that when they fall are able to yield sufficient maintenance for Learned men, is it not plain, that unless the greatest part of the People should be left utterly without the publick use and exercise of Religion, there is no remedy but to take into the Ecclesiastical Order, a number of men meanly qualified in respect of Learning? For whatsoever we may imagine in our private Closers, or talk for Communication-sake at our Boords, yea, or write in our Books, through a notional conceit of things needful for performance of each man's duty, if once we come from the Theory of Learning, to take out so many Learned men, let them be diligently viewed, out of whom the choice shall be made, and thereby an estimate made, what degree of skill we must either admit, or else leave numbers utterly destitute of Guides; and I doubt not but that men indued with sense of common equity, will soon discern, that, besides eminent and competent knowledge, we are to descend to a lower step, receiving knowledge in that degree which is but tolerable. When we commend any man for learning, our speech importeth him to be more than meanly qualified that way; but when Laws do require learning as a quality, which maketh capable of any Function, our measure to judge a learned man by, must be some certain degree of learning, beneath which we can hold no man so qualified. And if every man that listeth may set that degree himself, how shall we ever know when Laws are broken, when kept, seeing one man may think a lower degree sufficient, another may judge them unsufficient that are not qualified in some higher degree. Wherefore of necessity either we must have some Judge, in whose conscience they that are thought and pronounced sufficient, are to be so accepted and taken, or else the Law it self is to set down the very lowest degree of fitness that shall be allowable in this kinde. So that the question doth grow to this issue. Saint Paul requireth Learning in Presbyters, yea such Learning as doth inable them to exhort in Doctrine which is sound, and to disprove them that gain-say it. What measure of ability in such things shall serve to make men capable of that kinde of Office, he doth not himself precisely determine, but referreth it to the Conscience of Titus, Tit. 1. 9.and others, which had to deal in ordaining Presbyters. We must therefore of necessity make this demand, whether the Church, lacking such as the Apostle would have chosen, may with good conscience take out of such as it hath in a meaner degree of fitness, them that may serve to perform the service of publick Prayer, to minister the Sacraments unto the People, to solemnize Marriage, to visit the Sick, and bury the Dead, to instruct by reading, although by Preaching they be not as yet so able to benefit and feed Christ's flock. We constantly hold, that in this case the Apostles Law is not broken. Herequireth more in Presbyters than there is found in many whom the Church of England alloweth. But no man being tyed unto impossibilities, to do that we cannot we are not bound. It is but a stratagem of theirs therefore, and a very indirect practise, when they publish large declamations to prove that Learning is required in the Ministry, and to make the silly people believe that the contrary is maintained by the Bishops, and upheld by the Laws of the Land; whereas the question in truth is not whether Learning be required, but whether a Church, wherein there is not sufficient store of Learned men to furnish all Congregations, should do better to let thousands of Souls grow savage, to let them live without any publick service of God, to let their Children dye unbaptised, to with-hold the benefit of the other Sacrament from them, to let them depart this World like Pagans, without any thing, so much as readd unto them, concerning the way of life, than, as it doth in this necessity, to make such Presbyters as are so farr forth sufficient, although they want that ability of Preaching which someothers have. In this point therefore we obey necessity, and of two evils we take the less; in the rest a publick utility is sought, and in regard thereof some certain inconveniencies tolerated, because they are recompenced with greater good. The Law giveth liberty of Non-residence for a time to such as will live in Universities, if they faithfully there labour to grow in knowledge, that so they may afterwards the more edifie and the better instruct their Congregations. The Church in their absence is not destitute, the Peoples salvation not neglected for the present time, the time of their absence is in the intendment of Law bestowed to the Churches great advantage and benefit, those necessary helps are procured by it, which turn by many degrees more to the Peoples comfort in time to come, than if their Pastours had continually abidden with them. So that the Law doth hereby provide in some part to remedy and help that evil which the former necessity hath imposed upon the Church. For compare two men of equal meanness, the one perpetually resident, the other absent for a space, in such sort as the Law permitteth. Allot unto both some nine years continuance with Cure of Souls. And must not three years absence in all probability and likelihood make the one more profitable than the other unto God's Church, by so much as the increase of his knowledge, gotten in those three years, may adde unto six years travel following? For the greater ability there is added to the instrument, wherewith it pleaseth God to save Souls, the more facility and expedition it hath to work that which is otherwise hardlier effected. As much may be said touching absence granted to them that attend in the families of Bishops; which Schools of gravity, discretion, and wisedom, preparing men against the time that they come to reside abroad, are, in my poor opinion, even the fittest places that any ingenious minde can with to enter into, between departure from private study and access to a more publick charge of Souls; yea no less expedient, for men of the best sufficiency and most maturity in knowledge, than the very Universities themselves are for the ripening of such as be raw. Imployment in the Families of Noble-men, or in Princes Courts, hath another end, for which the self-same leave is given, not without great respect to the good of the whole Church. For assuredly, whosoever doth well observe, how much all inferiour things depend upon the orderly courses and motions of those greater Orbes, will hardly judge it either meet or good, that the Angels assisting them should be driven to betake themselves unto other stations, although by nature they were not tyed where now they are, but had charge also elsewhere, as long as their absence from beneath might but tolerably be supplyed, and by descending their rooms above should become vacant. For we are not to dream in this case of any platform, which bringeth equally high and low unto Parish Churches, nor of any constraint to maintain at their own charge men sufficient for that purpose; the one so repugnant to the Majesty and Greatness of English Nobility, the other so improbable and unlikely to take effect, that they which mention either of both, seem not indeed to have conceived what either is. But the eye of Law is the eye of God, it looketh into the hearts and secret dispositions of men, it beholdeth how far one star differeth from another in glory, and, as mens several degrees require, accordingly it guideth them; granting unto principal Personages priviledges correspondent to their high Estates, and that not onelyonly in Civil, but even in Spiritual Affairs, to the end they may love that Religion the more, which no way seeketh to make them vulgar, no way diminisheth their dignity and greatness, but to do them good doth them honour also, and by such extraordinary favours teacheth them to be in the Church of God the same which the Church of God esteemeth them, more worth than thousands. It appeareth therefore in what respect the Laws of this Realm have given liberty of non-residence to some, that their knowledge may be increased, and their labours by that mean be made afterwards the more profitable to others, left the Houses of Great-men should want that daily exercise of Religion, wherein their example availeth as much, yea many times peradventure more than the Laws themselves, with the common sort. A third thing respected both in permitting absence, and also in granting to some that liberty of addition or plurality, which necessarily inforceth their absence, is a meer both just and conscionable regard, that as men are in quality, and as their services are in weight for the publick good, so likewise their rewards and encouragements by special priviledge of Law might somewhat declare how the State it self doth accept their pains, much abhorring from their bestial and savage rudeness, which think that Oxen should onelyonly labour, and Asses feed. Thus to Readers in Universities, whose very Paper and Book-expences, their antient allowances and stipends at this day do either not, or hardly sustain; to Governours of Colledges, lest the great overplus of charges necessarily inforced upon them, by reason of their place, and very slenderly supplyed, by means of that change in the present condition of things, which their Founders could not fore-see; to men called away from their Cures, and imployed in weightier business, either of the Church or Common-wealth, because to impose upon them a burthen which requireth their absence, and not to release them from the duty of Residence, were a kinde of cruel and barbarous injustice; to Residents in Cathedral Churches, or upon Dignities Ecclesiastical, forasmuch as these being rooms of greater Hospitality, places of more respect and consequence than the rest, they are the rather to be furnished with men of best quality, and the men for their qualities-sake, to be favoured above others: I say unto all these, in regard of their worth and merit, the Law hath therefore given leave while themselves bear weightier burthens, to supply inferiour by deputation; and in like consideration partly, partly also by way of honour to Learning, Nobility and Authority permitteth, that men which have taken Theological degrees in Schools, the Suffragans of Bishops, the Houshold-Chaplains of men of Honour, or in great Offices, the Brethren and Sonnes of Lords Temporal, or of Knights, if God shall move the hearts of such to enter at any time into Holy Orders, may obtain to themselves a faculty or licence to hold two Ecclesiastical Livings, though having Cure; any Spiritual Person of the Queens Councel, three such Livings; her Chaplains, what number of promotions her self in her own Princely wisedom thinketh good to bestow upon them. But, as it fareth in such cases, the gap which for just considerations we open unto some, letteth in others through corrupt practises, to whom such favours were neither meant, nor should be communicated. The greatness of the Harvest, and the scarcity of able Work-men hath made it necessary, that Law should yield to admit numbers of men but slenderly and meanly qualified. Hereupon, because whom all other worldly hopes have forsaken, they commonly reserve Ministerial Vocation, as their last and surest refuge ever open to forlorn men; the Church that should nourish them, whose service she needeth, hath obtruded upon her their service, that know not otherwise how to live and sustain themselves. These finding nothing more easie than means to procure the writing of a few lines to some one or other which hath authority; and nothing more usual than too much facility in condescending unto such requests; are often received into that Vocation whereunto their unworthiness is no small disgrace. Did any thing more aggravate the crime of Ieroboams prophane Apostasie, than that he chose to have his Clergy the scum and reffuse of his whole Land; Let no man spare to tell it them, they are not faithful towards God, that burthen wilfully his Church with such swarms of unworthy Creatures. I will not say of all degrees in the Ministry, that which Saint Chrysostom doth of the highest,Chrysost. de Sacerd. l. 3. c. 13. He that will undertake so weighty a charge, had need to be a man of great understanding, rarely assisted with Divine grace, for integrity of manners, purity of life, and for all other vertues, to have in him more than a man; But surely this I will say with Chrysostom, We need not doubt whether God be highly displeased with us, or what the cause of his anger, is, if things of so great fear and holiness at are the least and lowest duties of his service, be thrown wilfully on them whose not onelyonly mean, but bad and scandalous quality doth defile whatsoever they handle. These eye-sores and blemishes, in continual attendants about the Service of God's Sanctuary, do make them every day fewer that willingly resort unto it, till at length all affection and zeal towards God be extinct in them through a wearisom contempt of their Persons, which for a time onelyonly live by Religion, and are for recompence, in fine, the death of the Nurse that feedeth them. It is not obscure, how incommodious the Church hath found both this abuse of the liberty, which Law is enforced to grant; and not onelyonly this, but the like abuse of that favour also, which Law in other considerations already mentioned, affordeth toucheth Residence and plurality of Spiritual Livings. Now that which is practised corruptly to the detriment and hurt of the Church, against the purpose of those very Laws, which notwithstanding are pretended in defence and justification thereof, we must needs acknowledge no less repugnant to the grounds and principles of Common right, than the fraudulent proceedings of Tyrants, to the principles of just Soveraignty. Howbeit not so those special priviledges which are but instruments wrested and forced to serve malice. There is in the Patriark of Heathen Philosophers this Precept, aforeign Arist. P…. 7. c. 6Let us Husbandman nor no Handy-craftsman be a Priest. The reason whereupon he groundeth, is a maxim in the Law of Nature… It importeth greatly the good of all men that God be reverenced, with whose honour it standeth not that they which are publickly imployed in his service should live of base and manuary Trades. Now compare herewith the Apostle's words, bAct. 10. 3…. 1 Cor. 4. 11. 1 Thess. 2 …. 2 Thess 3. 8.Ye know that these hands have ministred to my necessities, and them that are with me. What think we? Did the Apostle any thing opposite herein, or repugnant to the Rules and Maxims of the Law of Nature? The self-same reasons that accord his actions with the Law of Nature, shall declare our Priviledges and his Laws no less consonant. Thus therefore we see, that although they urge very colourably the Apostles own Sentences, requiring that a Minister should be able to divide rightly the Word of God, that they who are placed in Charge should attend unto it themselves, which in absence they cannot do, and that they which have divers Cures must of necessity be absent from some, whereby the Law Apostolick seemeth apparently broken, which Law requiring attendance cannot otherwise be understood, than so as to charge them with perpetual Residence: Again, though in every of these causes, they infinitely heap up the Sentences of Fathers, the Decrees of Popes, the antient Edicts of Imperial authority, our own National Laws and Ordinances prohibiting the same, and grounding evermore their Prohibitions, partly on the Laws of God, and partly on reasons drawn from the light of Nature, yet hereby to gather and inferr contradiction between those Laws which forbid indefinitely, and ours which in certain cases have allowed the ordaining of sundry Ministers, whose sufficiency for Learning is but mean; Again, the licensing of some to be absent from their Flocks, and of others to hold more than one onelyonly Living which hath Cure of Souls, I say, to conclude repugnancy between these especial permissions, and the former general prohibitions, which set not down their own limits, is erroneous, and the manifest cause thereof ignorance in differences of matter which both sorts of Law concern. If then the considerations be reasonable, just and good, whereupon we ground whatsoever our Laws have by special right permitted; if onelyonly the effects of abused Priviledges be repugnant to the Maxims of Common right, this main foundation of repugnancy being broken, whatsoever they have built thereupon falleth necessarily to the ground. Whereas therefore, upon surmise, or vain supposal of opposition between our special, and the principles of Common right, they gather that such as are with us ordained Ministers, before they can Preach, be neither lawfull, because the Laws already mentioned forbid generally to create such, neither are they indeed Ministers, although we commonly so name them, but whatsoever they execute by vertue of such their pretended Vocation is void… that all our grants and tolerations, as well of this as the rest, are frustrate and of no effect; the Persons that enjoy them possess them wrongfully, and are deprivable at all hours; finally, that other just and sufficient remedy of evils there can be none, besides the utter abrogations of these our mitigations, and the strict establishment of former Ordinances to be absolutely executed whatsoever follow: albeit the Answer already made in discovery of the weak and unsound foundation whereupon they have built these erroneous collections may be thought sufficient; yet because our desire is rather to satisfie, if it be possible, than to shake them off, we are with very good will contented to declare the causes of all particulars more formally and largely than the equity of our own defence doth require.
There is crept into the mindes of men, at this day, a secret pernicious and pestilent conceit, that the greatest perfection of a Christian man doth consist in discovery of other mens faults, and in wit to discourse of our own profession. When the World most abounded with just, righteous and perfect men, their chiefest study was the exercise of piety, wherein for their safest direction, they reverently hearkened to the Readings of the Law of God, they kept in minde the Oracles and Aphorismes of wisdom, which tended unto vertuous life; if any scruple of conscience did trouble them for matter of Actions which they took in hand, nothing was attempted before counsel and advice were had, for fear left rashly they might offend. We are now more confident, not that our knowledge and judgement is riper, but because our desires are another way.
Their scope was obedience, ours is skill; their endeavour was reformation of life, *foreign Arist. Et…. l. 2. c. ….our vertue nothing but to hear gladly the reproof of vice; they in the practice of their Religion wearied chiefly their knees and hands, we especially our ears and tongues. We are grown, as in many things else, so in this, to a kinde of intemperancy, which (onelyonly Sermons excepted) hath almost brought all other duties of Religion out of taste. At the least they are not in that account and reputation which they should be. Now, because men bring all Religion in a manner to the onelyonly Office of hearing Sermons, if it chance that they who are thus conceited do imbrace any special opinion different from other men, the Sermons that relish not that opinion, can in no wise please their appetite. Such therefore as preach unto them, but hit not the string they look for, are rejected as unprofitable; the rest as unlawful, and indeed no Ministers, if the faculty of Sermons want. For why… A Minister of the Word should, they say, be able rightly to divide the Word. Which Apostolick Canon many think they do well observe, when in opening the Sentences of holy Scripture, they draw all things favourably spoken unto one side; but whatsoever is reprehensive, severe, and sharp, they have others on the contrary part whom that must always concern, by which their over-partial and un-indifferent proceeding, while they thus labour amongst the people to divide the Word, they make the Word a mean to divide and distract the People. foreign to divide aright, doth note in the Apostle's Writings, soundness of Doctrine onelyonly; and in meaning standeth opposite to foreign the broaching of new opinions against that which is received. For questionless the first things delivered to the Church of Christ, were pure and sincere Truth. Which whosoever did afterwards oppugn, could not chuse but divide the Church into two moyeties; in which division, such as taught what was first believed, held the truet part; the contrary side, in that they were teachers of novelty, etred. For prevention of which evil there are in this Church many singular and well devised remedies, as namely the use of subscribing to the Articles of Religion before admission of degrees to Learning, or to any Ecclesiastical Living, the custom of reading the same Articles, and of approving them in publick Assemblies wheresoever men have Benefices with Cure of Souls, the order of testifying under their hands allowance of the Book of Common-Prayer, and the Book of ordaining Ministers; finally, the Discipline and moderate severity which is used either in other wise correcting or silencing them that trouble and disturb the Church with Doctrines which tend unto Innovation; it being better that the Church should want altogether the benefit of such mens labours, than endure the mischief of their inconformity to good Laws; in which case, if any repine at the course and proceedings of Justice,Valer. l. 6. c. 3. they must learn to content themselves with the answer of M. Curius, which had sometime occasion to cutt off one from the Body of the Common-wealth: in whose behalf because it might have been pleaded that the party was a man serviceable, he therefore began his judicial sentence with this preamble, Non esse open Reip. to cive qui parers nescires; The Common-wealth needeth men of quality, yet never those men which have not learned how to obey. But the wayes which the Church of England hath taken to provide that they who are Teachers of others may do it soundly, that the Purity and Unity as well of antient Discipline as Doctrine may be upheld, that avoiding singularities, we may all glorifie God with one heart and one tongue, they of all men do least approve, that do most urge the Apostle's Rule and Canon. For which cause they alledge it not so much to that purpose, as to prove that unpreaching Ministers (for so they term them) can have no true nor lawful calling in the Church of God. Sainst Augustine hath said of the will of man, that simply to will proceedeth from Nature, but our well-willing is from Grace. We say as much of the Minister of God publickly to teach and instruct the Church, is necessary in every Ecclesiastical Minister; but ability to teach by Sermons is a Grace which God doth bestow on them whom he maketh sufficient for the commendable discharge of their duty. Ox. men. p. 21.That therefore wherein a Minister differeth from other Christian men, is not as some have childishly imagined, the sound-preaching of the Word of God, but as they are lawfully and truly Governours to whom authority of Regiment is given in the Common-wealth, according to the order which Polity hath set, so Canonical Ordination in the Church of Christ is that which maketh a lawful Minister, as touching the validity of any Act which appertaineth to that Vocation. The cause why Saint Paul willed Timothy not to be over-hasty in ordaining Ministers, was (as we very well may conjecture) because imposition of hands doth consecrate and make them Ministers, whether they have gifts and qualities fit for the laudable discharge of their Duties or no. If want of Learning and skill to preach did frustrate their Vocation, Ministers ordained before they be grown unto that maturity should receive new Ordination, whensoever it chanceth that study and industry doth make them afterwards more able to perform the Office; than which what conceit can be more absurd? Was not Saint Augustine himself contented to admit an Assistant in his own Church, a man of small Erudition, considering that what he wanted in knowledge was supplyed by those vertues which made his life a better Orator, than more Learning could make others whose conversation was less Holy? Were the Priests, fithence Moses, all able and sufficient men, learnedly to interpret the Law of God? Or was it ever imagined, that this defect should frustrate what they executed, and deprive them of right unto any thing they claimed by vertue of their Priesthood? Surely, as in Magistrates, the want of those Gifts which their Office ne…deth, is cause of just imputation of blame in them that wittingly chuse unsufficient and unfit men when they might do otherwise, and yet therefore is not their choyce void, nor every action of Magistracy frustrate in that respect: So whether it were of necessity, or even of very carelesnesse, that men unable to Preach should be taken in Pastours rooms; nevertheless, it seemeth to be an errour in them which think that the lack of any such perfection defeateth utterly their Calling. To wish that all men were so qualified, as their Places and Dignities require, to hate all sinister and corrupt dealings which hereunto are any lett, to covet speedy redress of those things whatsoever, whereby the Church sustaineth detriment, these good and vertuous desires cannot offend any but ungodly mindes. Notwithstanding, some in the true vehemency, and others under the fair pretence of these desires, have adventured that which is strange, that which is violent and unjust. There are which in confidence of their general allegations concerning the knowledge,The Author of the Abstract. the Residence and the single Livings of Ministers, presume not onelyonly to annihilate the solemn Ordinations of such as the Church must of force admit, but also to urge a kinde of universal proscription against them, to set down Articles, to draw Commissions, and almost to name themselves of the Quorum, for inquiry into mens estates and dealings, whom at their pleasure they would deprive and make obnoxious to what punishment themselves list, and that not for any violation of Laws, either Spiritual or Civil, but because men have trusted the Laws too farr, because they have held and enjoyed the liberty which Law granteth, because they had not the wit to conceive as these men do, that Laws were made to intrap the simple, by permitting those things in shew and appearance, which indeed should never take effect, for as much as they were but granted with a secret condition to be put in practice, If they should be profitable and agreeable with the Word of God: which condition failing in all Ministers that cannot Preach, in all that are absent from their Livings, and in all that have divers Livings (for so it must be presumed, though never as yet proved) therefore as men which have broken the Law of God and Nature, they are depriveable at all hours. Is this the Justice of that Discipline whereunto all Christian Churches must stoop and sabmit themselves? Is this the equity wherewith they labour to reform the World? I will no way diminish the force of those Arguments whereupon they ground. But if it please them to behold the visage of these Collections in another Glass, there are Civil as well as Ecclesiastical Unsufficiencies, Non residences, and Pluralities… yea, the reasons which Light of Nature hath ministred against both, are of such affinity, that much less they cannot inforce in the one than in the other. When they that bear great Offices be Persons of mean worth, the contempt whereinto their authority growethaforeign Ari…ot. Polit. 2. c. 11. weakneth the sinews of the whole State. Notwithstanding, where many Governours are needful, and they not many, whom their quality cannot commend,bNec ign…eo maximo… honores ad parum diguo… penu…la …liorum solire deferri. Mamerrio puneg. ad Iulian. the penury of worthier must needs make the meaner sort of men capable: Cities, in the absence of their Governours, are as Ships wanting Pilots at Sea. But were it thereforecNeque enim aquam visum est absentem Reipub. racsa lo…er r…os rek…t dua… Reip…b. operatur. Vlpian. l. 83. Si maricus a… legem. Iulian de adulter. Justice to punish whom Superiour Authority pleaseth to call from home, or alloweth to be employed elsewhere? In committing dArist. Polk. l. 1. c. 11. See the like Prean his, …ramed by the Author of the Abstract, where he saneleth … Bishop deposing one vnapt to preach, whom himself had before ordained.many Offices to one man, there are apparently these inconveniencies; the Common wealth doth lose the benefit of serviceable men, which might be trained up in those rooms; it is not easie for one man to discharge many mens duties well, in service of Warfare and Navigation, were it not the overthrow of whatsoever is undertaken, if one or two should ingrosse such Offices, as being now divided into many hands, are discharged with admirable both perfection and expedition? Nevertheless, be it farr from the minde of any reasonable man to imagine, that in these considerations Princes either ought of duty to revoke all such kinde of Grants, though made with very special respect to the extraordinary merit of certain men, or might in honour demand of them the resignation of their Offices, with speech to this or the like effect; For as much as you A. B. by the space of many years, have done us that faithful service in most important affairs, for which we alwayes judging you worthy of much honour, have therefore committed unto you from time to time, very great and weighty Offices, which hitherto you quietly enjoy: we are now given to understand, that certain grave and learned men have found in the Books of antient Philosophers, divers Arguments drawn from the common light of Nature, and declaring the wonderful discommodities which use to grow by Dignities thou heaped together in one; For which cause, at this present, moved in conscience and tender care for the Publick good, we have summoned you hither, to dis-possess you of those Places, and to depose you from those rooms, whereof indeed by vertue of our own Grant, yet against Reason, you are possessed. Neither ought you, or any other to think us rash, light, or inconstant, in so doing: For we tell you plain, that herein we will both say and do that thing which the noble and wife Emperour sometime both said and did, in a matter of fair less weight than this; Quod inconsultò semicus, consultò revocamus, That which we unadvisedly have done, we advisedly will revoke and undo. Now for mine own part, the greatest harm I would wish them who think that this were consonant with equity and right, is, that they might but live where all things are with such kinde of Justice ordered, till experience have taught them to see their errour. As for the last thing which is incident into the cause whereof we speak, namely, what course were the best and safest whereby to remedy such evils as the Church of God may sustain, where the present liberty of Law is turned to great abuse, some light we may receive from abroad, not unprofitable for direction of God's own sacred House and Family. The Romans being a People full of generosity, and by nature courteous, did no way more shew their gentle disposition, than by easie condescending to see their Bond-men at liberty. Which benefit in the happier and better times of the Common-wealth, was bestowed for the most part as an ordinary reward of Vertue, some few now and then also purchasing freedom with that which their just labours could gain, and their honest frugality save. But as the Empire daily grew up, so the manners and conditions of men decayed, Wealth was honoured, and Vertue not cared for, neither did any thing seem opprobrious out of which there might arise commodity and profit, so that it could be no marvel in a State thus far degenerated, if when the more ingenious sort were become base, the baser laying aside all shame and face of honesty, did, some by Robberies, Burglaries, and prostitution of their Bodies, gather wherewith to redeem liberty; others obtain the same at the hands of their Lords, by serving them as vile Instruments in those attempts, which had been worthy to be revenged with ten thousand deaths. A learned, judicious, and polite Historian, having mentioned so soul disorders, giveth his judgment and censure of them in this sort:Dionys Hali…ar Rom. …nt …. 1. 4. Such eye-sores in the Common-wealth have occasioned many vertuous mindes to condemn altogether the custom of granting liberty to any Bond-slave, for as much as it seemed a thing absurd, that a People which commands all the World should consist of so vile Reffuse. But neither is this the onelyonly customs wherein the profitable inventions of former are depraved by later Ages; and for my self I am not of their opinion that wish the abrogation of so grosly used Customs, which abrogation might peradventure be cause of greater inconveniencies ensuing: but as much as may be I would rather advise that redress were sought, through the careful providence of Chief Rulers and Over-seers of the Common-wealth, by whom a yearly survey being made of all that are manumissed, they which seem worthy might be taken and divided into Tribes with other Citizens, the rest dispersed into Colonies abroad, or otherwise disposed of, that the Common-wealth might sustain neither harm nor disgrace by them. The ways to meet with disorders growing by abuse of Laws, are not so intricate and secret, especially in our case, that men should need either much advertisement or long time for the search thereof. And if counsel to that purpose may seem needful, this Church (God be thanked) is not destitute of men endued with ripe judgment, whensoever any such thing shall be thought necessary. For which end, at this present, to propose any special inventions of my own, might argue in a man of my Place and Calling more presumption perhaps than wit. I will therefore leave it intire unto graver consideration, ending now with request onelyonly and most earnest sute; first, that they which give Ordination, would, as they tender the very honour of Jesus Christ, the safety of men, and the endless good of their own Souls, take heed, lest unnecessarily, and through their default the Church be found worse, or less furnished than it might be: Secondly, that they which by right of Patronage have power to present unto Spiritual Livings, and may in that respect much damnifie the Church of God, would, for the ease of their own account in that dreadful day, somewhat consider what it is to betray for gain the Souls which Christ hath redeemed with blood, what to violate the sacred Bond of Fidelity and Solemn promise, given at the first to God and his Church by them, from whose original interest together with the self-same Title of Right, the same Obligation of Duty likewise is descended: Thirdly, that they unto whom the granting of Dispensations is committed, or which otherwise have any stroke in the disposition of such Preferments as appertsin unto Learned men, would bethink themselves what it is to respect any thing either above or besides Merit, considering how hardly the World taketh it, when to men of commendable note and quality there is so little respect had, or so great unto them whose deserts are very mean, that nothing doth seem more strange than the one sort, because they are not accounted of, and the other because they are; it being every man's hope and expectation in the Church of God, especially that the onelyonly purchace of greater rewards should be alwayes greater deserts, and that nothing should ever be able to plant a Thorn where a Vine ought to grow: Fourthly, that honourable Personages, and they, who by vertue of any principal Office in the Common-wealth are inabled to qualifie a certain number, and make them capable of favours or Faculties above others, suffer not their names to be abused, contrary to the true intent and meaning of wholsom Laws, by men in whom there is nothing notable besides Covetousness and Ambition: Fifthly, that the graver and wiser sort in both Universities, or whosoever they be, with whose approbation the marks and recognizances of all Learning are bestowed, would think the Apostle's caution against unadvised Ordinations not impertinent or unnecessary to be born in minde, even when they grant those degrees of Schools, which degrees are not gratia gratis data, kindnesses bestowed by way of humanity, but they are gratiae gratum sacientes, favours which always imply a testimony given to the Church and Common-wealth, concerning mens sufficiency for manners and knowledge; a testimony, upon the credit whereof sundry Statutes of the Realm are built; a testimony so far available, that nothing is more respected for the warrant of divers mens abilitie to serve in the affairs of the Realm; a testimony wherein if they violate that Religion wherewith it ought to be always given, and thereby do induce into errour such as deem it a thing uncivil to call the credit thereof in question, let them look that God shall return back upon their heads, and cause them in the state of their own Corporations to feel either one way or other the punishment of those harms, which the Church through their negligence doth sustain in that behalf: Finally, and to conclude, that they who enjoy the benefit of any special Indulgence or Favour which the Laws permit, would as well remember what in duty towards the Church, and in conscience towards God they ought to do, as what they may do by using of their own advantage whatsoever they see tolerated; no man being ignorant that the cause why absence in some cases hath been yielded unto, and in equity thought sufferable, is the hope of greater fruit through industry elsewhere; the reason likewise wherefore pluralities are allowed unto men of note, a very soveraign and special care, that as Fathers in the antient World did declare the preheminence of priority in birth, by doubling the worldly portions of their first-born; so the Church by a course not unlike in assigning mens rewards, might testifie an estimation had proportionably of their Vertues,For the main Hypothesis or foundation of these conclusions, let that before ser down in the 9. be read together with this last the 8…. Paragraph. according to the antient Rule Apostolick, They which excel in labour, ought to excel in honour; and therefore unless they answer faithfully the expectation of the Church herein, unless sincerely they bend their wits day and night, both to sow because they reap, and to sow so much more abundantly as they reap more abundantly than other men, whereunto by their very acceptance of such benignities they formally binde themselves; let them be well assured that the honey which they eat with fraud shall turn in the end into true gall, for as much as Laws are the sacred Image of his wisedom who most severely punisheth those colourable and subtile crimes that seldome are taken within the walk of human Justice: I therefore conclude, that the grounds and maxims of Common right whereupon Ordinations of Ministers unable to Preach, tolerations of absence from their Cures, and the multiplications of their Spiritual Livings are disproved, do but indefinitely enforce them unlawful, not unlawful universally and without exception; that the Laws which indefinitely are against all these things, and the Priviledges which make for them in certain cases are not the one repugnant to the other, that the Laws of God and Nature are violated through the effects of abused Priviledges; that neither our Ordinations of men unable to make Sermons, nor our dispensations for the rest, can be justly proved frustrate by vertue of any such surmised opposition between the special Laws of this Church which have permitted, and those general which are alledged to disprove the same; that when Priviledges by abuse are grown in commodious, there must be redress; that for remedy of such evils, there is no necessity the Church should abrogate either in whole or in part the specialties before mentioned; and that the most to be desired were a voluntary reformation thereof on all hands which may give passage unto any abuse.