Works of Hooker, Book 5 (9 of 10)

Works of Hooker · Book 5 (9 of 10)

p. 290Churching of Women T C. lib. 1 pag. 150.74. The Fruit of Marriage, is Birth; and the Companion of Birth, Travail; the grief whereof being so extream, and the danger always so great: Dare we open our mouths against the things that are holy, and presume to censure it, as a fault in the Church of Christ, That Women after their Deliverance, do publickly shew their thankful mindes unto God? But behold, What reason there is against it! Fors…th, if there should be solemn and express giving of Thanks in the Church for every benefit, either equal, or greater then this, which any singular person in the Church doth receive? We should not onelyonly have no Preaching of the Word, nor Ministring of the Sacraments; but we should not have so much leisure as to do any corporal or bodily work, but should be like those Massilian Hereticks which do nothing else but pray. Surely, better a great deal to be like unto those Hereticks which do nothing else but pray, then those which do nothing else but quarrel. Their heads it might happily trouble somewhat more then as yet they are aware of, to finde out so many benefits greater then this, or equivalent thereunto; for which, if so be our Laws did require solemn and express Thanksgivings in the Church, the same were like to prove a thing so greatly cumbersome as is pretended. But if there be such store of Mercies, even inestimable, poured every day upon thousands (as indeed the Earth is full of the Blessings of the Lord, which are day by day renewed without number, and above measure) shall it not be lawful to cause solemn Thanks to be given unto God for any benefit, then which greater, or whereunto equal are received, no Law binding men in regard thereof to perform the like duty? Suppose that some Bond there be, that tieth us at certain times to mention publickly the names of sundry our Benefactors. Some of them, it may be, are such, That a day would scarcely serve to reckon up together with them the Catalogue of so many men besides, as we are either more, or equally beholden unto. Because no Law requireth this impossible labor at our hands, shall we therefore condemn that Law, whereby the other being possible, and also dutiful, is enjoyned us? So much we ow to the Lord of Heaven, that we can never sufficiently praise him, nor give him thanks for half those benefits, for which this Sacrifice were most due. Howbeit, God forbid, we should cease performing this duty, when publick Order doth draw us unto it, when it may be so easily done, when it hath been so long executed by devout and vertuous people. God forbid, that being so many ways provoked in this case unto so good a duty, we should omit it, onelyonly because there are other cases of like nature, wherein we cannot so conveniently, or at leastwise do not perform the same most vertuous Office of Piety. Wherein we trust, that as the action it self pleaseth God, so the order and manner thereof, is not such as may justly offend any. It is but an over-flowing of Gall, which causeth the Womans absence from the Church, during the time of her lying in, to be traduced and interpreted, as though she were so long judged unholy, and were thereby shut out, or sequestred from the House of God, according to the ancient Levitical Law. Whereas the very Canon Law it self doth not so hold, but directly professeth p. 291the contraryaaDict. 5. cap. Haec quae. In legs praecipicbatur, ut mulier si mas…ulum pare…er 40 so soeminam 80. diebus à …e…. pli cessarer ingre…i…. Nunc autem st…rim post partum, Ecclesiam Ingredi non prohibetur.; She is not barred from thence in such sort as they interpret it, nor in respect of any unholiness forbidden entrance into the Church, although her abstaining from publick Assembles, and her abode in separation for the time be most convenientbbLeo. Const. 17. Quod prof…cto non ram propter muliebrem immunditiem, quam ob alias causas in incima legis ratione recondiras, & vere…i prohibitum esse lege, & gratiae tempus traditionis loco suscepisse pu…. Existimo siquidem sacram legem id praescripsisse, quo prote…vam eorum qui intemperanter viverent concupiscentiam castigarer, quem…admodum & alia multa per alia praecepta ordinantur & praescribuntur, quo indomitus quorundam in mulleres stimolus …e…uandatur. Quin & haec providentiae quae legem constituit velu…as esto ut parius à depravatione liberi sint. Quia enim quicquid natura supervacan…um est, idem corruptivum est & in…tile, quod hic sangius superfluus fit, quae illi obnoxi… essen… in immunditie ad id temporis vivere illa Lex jubet, quo ipso etiam nominis sono lascivi concupiscentia ad temperantim redigatur, es est inutili & corrupta materi… ipsum animans coagmentetur.. To scoff at the manner of attire, then which, there could be nothing devised for such a time, more grave and decent, to make it a token of some folly committed; for which, they are loth to shew their faces, argueth, that great Divines are sometime more merry then wise. As for the Women themselves, God accepting the service which they faithfully offer unto him, it is no great disgrace, though they suffer pleasant witted men, a little to intermingle with zeal, scorn. The name of Oblations, applied not onelyonly here to those small and petit payments which yet are a part of the Ministers right, but also generally given unto all such allowances as serve for their needful maintenance, is both ancient and convenient. For as the life of the Clergy is spent in the Service of God, so it is sustained with his Revenue. Nothing therefore more proper then to give the name of Oblations to such payments, in token that we offer unto him whatsoever his Ministers receive.

75. But to leave this, there is a duty which the Church doth ow to the faithful departed,Of the …ite… of Burial. T. C. lib. 3. pag. 236. wherein for as much as the Church of England is said to do those things which are, though not unlawful, yet inconvenient; because it appointeth a prescript Form of Service at Burials, suffereth mourning Apparel to be worn, and permitteth Funeral Sermons; a word or two concerning this point will be necessary, although it be needless to dwell long upon it. The end of Funeral duties is, first, to shew that love towards the party deceased, which Nature requireth; then to do him that honor which is fit both generally for man, and particularly for the quality of his person: Last of all, to testifie the care which the Church hath to comfort the living, and the hope which we all have concerning the Resurrection of the dead. For signification of love towards them that are departed, Mourning is not denied to be a thing convenient; as in truth, the Scripture every where doth approve lamentation made unto this end. The Jews by our Saviours tears therefore, gathered in this case, that his love towards Lazatus was great. And that as Mourning at such times is fit,John 11.36.John 11:36 so likewise, that there may be a kinde of Attire suitable to a sorrowful affection, and convenient for Mourners to wear;2 Sam. 1…. 30.2 Sam 1:30 how plainly doth Davids example shew, who being in heaviness, went up to the Mount with his head covered, and all the people that were with him in like sort? White Garments being fit to use at Marriage Feasts, and such other times of joy; whereunto Solomon alluding, when he requireth continual chearfulness of minde, speaketh in this sort, Let thy Garments be always white? Eccles. 9. ….Eccl 9What doth hinder the contrary from being now as convenient in grief, as this heretofore in gladness hath been? If there be no sorrow, they say, it is hypocritical to pretend it; and if there be, to provoke it by wearing such attire, is dangerous. Nay, if there be, to shew it is natural; and if there be not, yet the signs are meet to shew what should be, especially, sith it doth not come oftentimes to pass, that men are fain to have their Mourning Gowns pulled off their backs, for fear of killing themselves with sorrow that way nourished. The honor generally due unto all men, maketh a decent interring of them to be convenient, even for very humanities sake. And therefore,Luke 7. 1….Luke 7:1 so much as is mentioned in the Burial of the Widows Son, the carrying of him forth upon a Bier, and the accompanying of him to the Earth, hath been used even amongst Infidels; all men accounting it a very extream destitution, not to have at the least this honor done them. Some mans estate may require a great deal more, according as the fashion of the Country where he dieth, doth afford. And unto this appertained the ancient use of the Jews,Psal. …9. 3. John 19.40. Matth. 23 2….Ps 9Matt 23:2 to embalm the Corps with sweet Odors, and to adorn the Sepulchres of certain. In regard of the p. 292quality of men, it hath been judged fit to commend them unto the World at their death,2 Sam. 1. 19.2 Sam 1:19 amongst the Heathen in Funeral Orations, amongst the Jews in Sacred Poems; and why not in Funeral Sermons also amongst Christians? …s it sufficeth, that the known benefit hereof doth countervail Millions of such inconveniences as are therein surmised, although they were not surmised onelyonly, but found therein. The life and the death of Saints is precious in Gods sight. Let it not seem odious in our eyes, if both the one and the other he spoken of, then especially, when the present occasion doth make mens mindes the more capable of such speech. The care, no doubt, of the living, both to live and to die well must needs be somewhat increased, when they know that their departure shall not be folded up in silence, but the ears of many be made acquainted with it. Moreover, when they hear how mercifully God hath dealt with their Brethren in their last need, besides the praise which they give to God, and the joy which they have of should have by reason of their Fellowship and Communion with Saints; Is not their hope also much confirmed against the day of their own dissolution? Again, the sound of these things doth not so pass the ears of them that are most loose and dissolute in life, but it causeth them one time or other to wish, O that I might die the death of the righteous, and that my end might be like this! Thus much peculiar good there doth grow at those times by speech concerning the dead, besides the benefit of publick instruction common unto Funeral with other Sermons. For the comfort of them whose mindes are through natural affection pensive in such cases, no man can justly mislike the custom which the Jews had to end their Burials with Funeral Banquets, in reference whereunto the Prophet Ieremy spake, concerning the people whom God had appointed unto a grievous manner of destruction, saying,Jere. 16. 7.Jer 16:7 That men should not give them the Cup of Consolation to drink for their Father, or for their Mother, because it should not be now with them, as in peaceable times with others, who bringing their Ancestors unto the Grave with weeping eyes, have notwithstanding means wherewith to be re-comforted.Prov. 31. 6. 1 Chron. 19. 2. Job 2. 11.Prov 31:61 Chr 19:2Job 2:11 Give Wine, saith Solomon, unto them that have grief of heart. Surely, he that ministreth unto them comfortable speech, doth much more then give them Wine. But the greatest thing of all other about this duty of Christian Burial, is an outward testification of the hope which we have touching the Resurrection of the Dead. For which purpose, let any man of reasonable judgment examine, whether it be more convenient for a company of men, as it were, in a dumb show, to bring a Corse to the place of Burial, there to leave it covered with Earth, and so end, or else to have the Exequies devoutly performed with solemn recital of such Lectures, Psalms, and Prayers, as are purposely framed for the stirring up of mens mindes unto a careful consideration of their estate, both here and hereafter. Whereas therefore it is objected, that neither the people of God under the Law, nor the Church in the Apostles times, did use any form of Service in Burial of their dead; and therefore, that this order is taken up without any good example or precedent followed therein: First, while the World doth stand, they shall never be able to prove, that all things which either the one or the other did use at Burials, are set down in holy Scripture, which doth not any where of purpose deliver the whole manner and form thereof, but toucheth onelyonly sometime one thing, and sometime another which was in use, as special occasions require any of them to be either mentioned or insinuated. Again, if it might be proved, that no such thing was usual amongst them, hath Christ so deprived his Church of Judgment, that what Rites and Orders soever the latter Ages thereof, have devised, the same must needs be inconvenient? Furthermore, that the Jews before our Saviours coming had any such form of service, although in Scripture it be not affirmed; yet neither is it there denied (for, the …orbidding of Priests to be present at Burials, letteth not but that others might discharge that duty, seeing all were not Priests which had rooms of Publick Function in their Synagogues) and if any man be of opinion, that they had no such form of Service; thus much there is to make the contrary more probable. The Jews at this day have, as appeareth is their form of Funeral Prayers, and in certain of their Funeral Sermons published; neither are they so affected towards Christians, as to borrow that order from us; besides that, the form thereof is such as both in it sundry p. 293things, which the very words of the Scripture it self doth seem to allude unto, us namely, after departure from the Sepulchre unto the House whence the dead was brought, it sheweth the manner of their Burial-feast, and a consolatory form of Prayer, appointed for the Master of the Synagogue thereat to utter; albeit I may not deny, but it hath also some things which are not perhaps so antsient as the Law and the Prophets. But whatsoever the Jewes custom was before the dayes of our Saviour Christ, hath it once at any time been heard of, the either Church or Christian man of sound belief did ever judge this a thing unmeet, undecent, unfit for Christianity, till these miserable daies, wherein, under the colour of removing superstitious abuses, the most effectual means, both to testifie and to strengthen true Religion, are plucked at, and in some places even pulled up by the very roots… Take away this which was ordained to shew at Burials the peculiar hope of the Church of God concerning the dead; and in the manner of those dumb Funerals, what one one thing is there whereby the World may perceive we are Christian men?

76. I come now unto that Function which undertaketh the publick Ministry of holy things,Of the na… of that Ministry, what s…veth the performance of divine duties in the Church of Go… … happiness, not eternal onelyonly, but also re… poral, do…h, depend upon it. according to the Laws of Christian Religion. And because the nature of things consisting, as this doth, in action, is known by the object whereabout they are conversant, and by the end or scope whereunto they are referred, we must know that the object of this Function in both God and Men; God, in that he is publickly worshipped of his Church; and Men, in that they are capable of happinesse, by means which Christian Discipline appointeth. So that the summe of our whole labour in this kinde, is to honour God, and to save men. For whether we severally take, and consider men one by one, or else gather them into one Society and Body, as it hath been before declared, that every man's Religion is in him the Well-spring of all other sound and sincere vertues, from whence both here in some sort, and hereafter more abundantly, their full joy and felicity ariseth; because while they live, they are blessed of God, and when they dye, their works follow them: So at this present we must again call to minde how the very worldly peace and prosperity, the secular happinesse, the temporal and natural good estate both of all Men, and of all Dominions, hangeth chiefly upon Religion, and doth evermore give plain testimony, that as well in this as in other considerations the Priest is a pillar of that Common-wealth, wherein he faithfully serveth God. For if these Assertions be true, first, that nothing can be enjoyed in this present world against his will which hath made all things: secondly, that albeit God doth sometime permit the impious to have, yet impiety permitteth them not to enjoy, no not temporal blessings on earth: thirdly, that God hath appointed those blessings to attend as Hand-maids upon Religion: and fourthly, that without the work of the Ministry, Religion by no means can possibly continue, the use and benefit of that sacred Function, even towards all mens worldly happiness, must needs be granted. Now theaaSi creature Dei, merito & dispensatio Dei sum…: Qui… enim magis diligit, quom ille qui fecit? Quis autem ordinatius regit quam is qui & fec… 1 & di…. … Quis vero sapi…tius & fo…tiur ordinare & regere facta potest, quam qui & fa…ienda providit & provisa perfecit? Quapi op…er omnem potestarem à Deo esse omnemque ordinationem. & qui non …e…eruat sentin…e, & quilegerunt cognoscunt. Paul O…s. …s. advers. Pagan. lib. …. foreign Eurip. Phoenis. first being a Theoreme both understood and confest by all, to labour in proof thereof were superfluous. The second perhaps may be called in question, except it be perfectly understood. By good things temporal therefore we mean length of daies, health of body, store of friends and well-willers, quietness; prosperous success of those things we take in hand; riches with fit opportunities to use them during life, reputation following us both alive and dead, children, or such as instead of children, we wish to leave Successors and Partakers of our happinesse. These things are naturally every man's desire, because they are good. And on whom God bestoweth the same, them we confesse he graciously blesseth; Of earthly blessings the meanest is wealth, reputation the chiefest. For which cause we esteem the gain of honour an ample recompence for the losse of all other worldly benefits. But for as much as in all this there is no certain perpetuity of goodnesse, nature hath taught to affect these things, not for their own sake, but with reference and relation to somewhat independently good, as is the exercise of vertue and speculation of truth. None, whose desires are rightly ordered, would wish to live, to breathe, and move, p. 294without performance of those actions which are beseeming man's excellency… Wherefore having not how to employ it, we wax weary even of life it self. Health is precious, because sickness doth breed that pain which disableth action. Again, why do men delight so much in the multitude of friends; but for that the actions of life, being many, do need many helping hands to further them? Between troublesome and quiet dayes we should make no difference, if the one did not hinder and interrupt, the other uphold our liberty of action. Furthermore, if those things we do, succeed, it rejoyceth us not so much for the benefit we thereby reap, as in that it probably argueth our actions to have been orderly and well-guided.foreignEurip. Heracl. As for riches, to him which hath and doth nothing with them, they are a contumely. Honour is commonly presumed a sign of more than ordinary vertue and merit, by means whereof when ambitious mindes thirst after it, their endeavours are testimonies how much it is in the eye of nature to possesse that Body, the very shadow whereof is set at so high a rate. Finally, such is the pleasure and comfort which we take in doing, that when life forsaketh us, still our desires to continue action, and to work; though not by our selves, yet by them whom we leave behinde us, causeth us providently to resign into other mens hands, the helps we have gathered for that purpose, devising also the best we can to make them perpetual. It appeareth therefore, how all the parts of temporal felicity are only good in relation to that which riseth them as instruments, and that they are no such good as wherein a right desire doth ever stay or rest it self. Now temporal blessings are enjoyed of those which have them, know them, esteem them according to that they are in their own nature. Wherefore of the wicked whom God doth hate, his usual and ordinary speeches are; That blood-thirsty and deceitful men shall not live out half their dayes;Psal. 55. 23.Ps 55:23 that God shall cause a pestilence to cleave unto the wicked, and shall strike them with consuming grief,Deut 28. 22.Deut 28:22 with Feavers, burning diseases, and sores which are past cure; that when the impious are fallen; all men should tread them down, and none shew countenance of love towards them, as much as by pitying them in their misery; that the sinnes of the ungodly shall be…eave them of peace; that all counsels, complots, and practices against God shall come to nothing; that the lot and inheritance of the unjust is beggery; that the name of unrighteous Persons shall purifie,Prov. 1….Prov 1 and the posterity of Robbers starve. If any think that Iniquity and Peace, Sinne and Prosperity can dwell together, they erre; because they distinguish not aright between the matter, and that which giveth it the form of happinesse, between possession and fruition, between the having and the enjoying of good things. The impious cannot enjoy that they have, partly because they receive it not as at God's hands, which onelyonly consideration maketh temporal blessings comfortable; and partly because through errour, placing it above things of farr more price and worth, they turn that to Poyson which might be Food, they make their prosperitie their own snare; in the nest of their highest growth they lay foolishly those Egges, out of which their woful over-throw is afterwards hatcht. Hereby it commeth to passe, that wise and judicious men observing the vain behaviour of such as are risen to unwonted greatnesse, have thereby been able to prognosticate their ruine. So that in very truth no impious or wicked man doth prosper on earth, but either sooner or later the world may perceive easily, how at such time as others thought them must fortunate, they had but only the good estate which fat Oxen have above lean;Prov. 16.1…. Ante tuinam clatio foreignHarodor. lib. 7.Prov 16:1 when they appeared to grow, their climbing was towards ruine. The gross and bestial conceit of them which want understanding, is onelyonly, that the fullest bellies are happiest. Therefore the greatest felicitie they wish to the Common-wealth wherein they live, is that it may but abound and stand, that they which are riotous may have to pour out without stine; that the poor may …leep, and the rich feed them; that nothing unpleasant may be commanded, nothing forbidden men which themselves have a lust to follow; that Kings may provide for the ease of their Subjects, and not be too curious about their manners; that wantonnesse, excesse, and lewdness of life may be left free; and that no fault may be capital, besides dislike of things settled in so good terms. But be it farr from the Just to dwell either in or near to the Tents of these so miserable felicities. Now whereas we thirdly affirm, that Religion and the Fear of God, as well induceth secular prosperitie as everlasting blisse in the world p. 295to come, this also is true. For otherwise godliness could not be said to have the promises of both lives; to be that ample Revenue, wherein there is always sufficiency; and to carry with it a general discharge of want, even so general, that David himself should protest, he never saw the Just forsaken. Howbeit to this we must adde certain special limitations; as first, that we do not forget how crazed and diseased mindes (whereof our heavenly Physician must judge) receive oftentimes most benefit by being deprived of those things which are to others beneficially given, as appeareth in that which the Wise-man hath noted concerning them whose lives God mercifully doth abridge, lest wickedness should alter their understanding; again, that the measure of our outward prosperity be taken by proportion with that which every man's estate in this present life requireth. External abilities are instruments of action. It contenteth wise Artificers to have their Instruments proportionable to their Work, rather fit for use, than huge and goodly to please the eye: Seeing then the actions of a Servant do not need that which may be necessary for men of Calling and Place in the World, neither men of inferiour condition many things which greater Personages can hardly want, surely they are blessed in worldly respects, that have wherewith to perform,aaforeignEurip. Phoenis. sufficiently what their station and place asketh, though they have no more. For by reason of man's imbecility and proneness to elation of minde,bbforeignGreg. Nazian: Apol. …. They may haply the most deject, but they are the wisest for their own safety, which fear claming, no less then f…lling. Arist. Polit. lib. …. c. 1…. too high a flow of prosperity is dangerous, too low an ebbe again as dangerous; for that the vertue of patience is rare, and the hand of necessity stronger, than ordinary vertue is able to withstand; Solomon's discreet and moderate desire we all know: Give me, O Lord, neither riches nor penury. Men over-high exalted either in honor, or in power, or in nobility, or in wealth; they likewise that are as much on the contrary hand sunk either with beggery, or through dejection, or by baseness, do not easily give ea… to reason; but the one exceeding apt unto outrages, and the other unto petty mischiefs. For greatness delighteth to shew it self by effects of power, and baseness to help it self with shifts of malice. For which cause, a moderate, indifferent temper, between fulness of bread, and emptiness hath been evermore thought and found (all circumstances duly considered) the safest and happiest for all Estates, even for Kings and Princes themselves. Again, we are not to look, that these things should always concur, no not in them which are accounted happy, neither that the course of men's lives, or of publick affairs should continually be drawn out as an even thred (for that the nature of things will not suffer) but a just survey being made, as those particular men are worthily reputed good, whose vertues be great, and their faults tolerable; so him we may register for a man fortunate, and that for a prosperous and happy State, which having flourished, doth not afterwards feel any tragical alteration, such as might cause them to be a spectacle of misery to others. Besides, whereas true felicity consisteth in the highest operations of that nobler part or man, which sheweth sometime greatest perfection, not in using the benefits which delight nature, but in suffering what nature can hardless indure, there is no cause why either the loss of good, if it tend to the purchase of better, or why any misery, the issue whereof is their greater praise and honor that have sustained it, should be thought to impeach that temporal happiness, wherewith Religion, we say, is accompanied, but yet in such measure, as the several degrees of men may require by a competent estimation, and unless the contrary do more advance, as it hath done those most Heroical Saints, whom afflictions have made glorious. In a word, not to whom no calamity falleth, but whom neither misery nor prosperity is able to move from a right minde, them we may truly pronounce fortunate, and whatsoever doth outwardly happen without that precedent improbity, for which it appeareth in the eyes of sound and unpartial Judges to have proceeded from Divine revenge, it passeth in the number of humane casualties whereunto we are all alike subject. No misery is reckoned more than common or humane, if God so dispose that we pass thorow it, and come safe so shore, even as contrariwise, men do not use to think those flourishing days happy, which do end with tears. It standeth therefore with these cautions firm and true, yea, ratified by all mens unfeigned confessions drawn from the very heart of experience, that whether we compare men of note in the world with others of like degree and state, or else the same men with themselves, whether we conferr one Dominion with another, or else the different times of one and the same Dominion, the manifest odds between their very outward condition, p. 296as long as they stedfastly were observed to honour God, and their success being faln from him, are remonstrances more than sufficient, how all our welfare even on earth dependeth wholly upon our Religion. Heathens were ignorant of true Religion. Yet such as that little was which they knew, it much impaired, or bettered alwaies their worldy affairs, as their love and zeal towards it did wain or grow. Of the Jews, did not even their most malicious and mortal Adversaries all acknowledge, that to strive against them it was in vain, as long as their amity with God continued, that nothing could weaken them but Apostasie? In the whole course of their own proceedings, did they ever finde it otherwise, but that, during their faith and fidelity towards God, every man of them was in war as a thousand strong; and as much as a grand Senate for counsel in peaceable deliberations; contrariwise, that if they swarved, as they often did, their wonted courage and magnanimity forsook them utterly, their Soldiers and military men trembled at the sight of the naked sword; when they entered into mutual conference, and sate in counsel for their own good, that which Children might have seen, their gravest Senators could not discern; their Prophets saw darkness instead of Visions; the wise and prudent were as men bewitcht, even that which they knew (being such) as might stand them in stead) they had not the grace to utter, or if any thing were well proposed, it took no place, it entered not into the minds of the rest to approve and follow it, but as men confounded with strange and unusual ama…ments of spirit, they attempted tumultuously they saw not what; and, by the issues of all attempts, they found no certain conclusion but this, God and Heaven are strong against as in all we do. The cause whereof was secret fear, which took heart and courage from them, and the cause of their fear, an inward guiltiness that they all had offered God such apparent wrongs as were not pardonable. But it may be, the case is now altogether changed, and that in Christian Religion there is not the like force towards Temporal felicity. Search the ancient Records of time, look what hath happened by the space of these sixteen hundred years, see if all things to this effect be not Inculent and clear; yea, all things so manifest, that for evidence and proof herein; we need not by uncertain dark conjectures surmise any to have been plagued of God for contempt, or blest in the course of faithful obedience towards true Religion, more than onelyonly them, whom we finde in that respect on the one side, guilty by their own confessions, and happy on the other side by all mens acknowledgement, who beholding that prosperous estate of such as are good and vertuous, impute boldly the same to God's most especial favour, but cannot in like manner pronounce, that whom he afflicteth above others, with them he hath cause to be more offended. For Vertue is always plain to be seen, rareness causeth it to be observed, and goodness to be honoured with admiration. As for iniquity and sin, it lyeth, many times hid, and because we be all offenders, it becometh us not to incline towards hard and severe sentences touching others, unless their notorious wickedness did sensibly before proclaim that which afterwards came to pass. Wherefore the sum of every Christian man's duty is, to labour by all means towards that which other men seeing in us may justifie; and what we our selves must accuse, if we fall into it, that by all means we can to avoid, considering especially, that as hitherto upon the Church there never yet fell tempestuous storm, the vapours whereof were not first noted to rise from coldness in affection, and from backwardness is duties of service towards God, so if that which the tears of antiquity have untered concerning this point should be here set down, it were assuredly enough to soften and to mollifie an Heart of steel. On the contrary part, although we confesse with Saint Augustine most willingly, that the chiefest happiness for which we have some Christian Kings in so great admiration above the rest, is not because of their long Reign; their calm and quiet departure out of this present life; the settled establishment of their own flesh and blood, succeeding them in Royalty and Power; the glorious overthrow of foreign enemies, or the wise prevention of inward danger, and so secret attempts at home; all which solaces and comforts of this our unquiet life, it pleaseth God oftentimes to bestow on them which have no society or part in the joys of Heaven, giving thereby to understand, that these in comparison are toys and trifles, farr under the value and price of that which is to be looked for at his hands: but in truth the reason wherefore we most extol their felicity, is, if so be they have virtuously reigned, if honour have p. 297not filled their hearts with pride, if the exercise of their power have been service and attendance upon the Majestie of the Most High, if they have feared him as their own inferiours and subjects have feared them, if they have loved neither pomp nor pleasure more than Heaven, if revenge have slowly proceeded from then, and mercy willingly offered it self, if so they have tempered rigour with lenity, that neither extream severitie might utterly cutt them off in whom there was manifest hope of amendment, nor yet the easinesse of pardoning offences imbolden offenders; if, knowing that whatsoever they do their potency may bear it out, they have been so much the more carefull are to do any thing but that which is commendable in the best, rather than usual with greatest Personages; if the true knowledge of themselves have humbled them in God's sight, no lesse than God in the eyes of men hath raised them up; I say, albeit we reckon such to be the happiest of them that are mightiest in the World, and albeit those things alone are happiness, nevertheless, considering what force there is even in outward blessings, to comfort the mindes of the best disposed, and to give them the greater joy, when Religion and Peace, Heavenly and Earthly happiness are wreathed in one Crown, as to the worthiest of Christian Princes it hath by the providence of the Almighty hitherto befallen: let it not seem unto any man a needlesse and superfluous waste of labour; that there hath been thus much spoken, to declare how in them especially it hath been so observed, and withal universally noted even from the highest to the very meanest, how this peculiar benefit, this singular grace and preheminence Religion hath, that either it guardeth as an heavenly shield from all calamities, or else conducteth us safe through them, and permitteth them not to be mise… it either giveth honours, promotions, and wealth, or else more benefit by wanting them than if we had them at will, it either filleth our Houses with plenty of all good things; or maketh a Sallad of green herbs more sweet than all the Sacrifices of the ungodly. Our fourth Proposition before set down was, that Religion without the help of spiritual Ministery is unable to plant it self, the fruits thereof not possible to grow of their own accord. Which last Assertion is herein as the first, that it needeth no farther confirmation: If it did, I could easily declare, how all things which are of God, he hath by wonderful art and wisdom sodered, as it were, together with the glue of mutual assistance, appointing the lowest to receive from the neerest to themselves, what the influence of the highest yieldeth. And therefore the Church being the most absolute of all his works, was in reason to be also ordered with like harmony, that what he worketh, might no less in grace than in nature be effected by hands and instruments duly subordinated unto the power of his own Spirit. A thing both needful for the humiliation of man, which would not willingly be debtor to any, but to himself; and of no small effect to nourish that divine love, which now maketh each embrace other, not as Men, but as Angels of God: Ministerial actions tending immediately unto God's honour,Luke 12. 4… 1 Cor. 4. 1. Tir. 1. 7. 1 Pet. 4, 10, Ephes 3. 2.Luke 12:41 Cor 4:11 Pet 4:10Eph 3:2 and man's happinesse, are either as contemplation, which helpeth forward the principal work of the Ministery, or else they are parts of that principal work of Administration it self, which work consisteth in doing the service of God's House, and in applying unto men the soveraign medicines of Grace already spoken of the more largely, to the end it might thereby appear, that weaaforeign Epist. ad Philem. owe to the Guides of our Souls even as much as our Souls are worth, although the debt of our Temporal blessings should be stricken off.

77. The Ministery of things divine is a Function, which as God did himself institute,Of power given unto men to execute that heavenly Office, of the gift of the Holy Ghost in Ordinarion; and whether conveniently the power of Order may be sought o… sued for. so neither may men undertake the same but by Authoritie and Power given them in lawful manner. That God, which is no way deficient or wanting unto Man in necessaries, and hath therefore given us the light of his heavenly Truth, because without that inestimable benefit we must needs have wandered is darkness, to out endless perdition and woe, hath in the like abundance of mercies ordained certain to attend upon the due execution of requisite Parts and Offices therein prescribed for the good of the whole World, which men, thereunto assigned, do hold their authoritie from him, whether they be such as himself immediately, or as the Church in his name investeth; it being neither possible for all, not for every men without distinction convenient to take upon him a Charge of so great importance. p. 298They are therefore Ministers of God, not onelyonly by way of subordination as Princes and Civil Magistrates, whose execution of Judgement and Justice the supream hand of divine providence doth uphold, but Ministiers of God, as from whom their anthority is derived, and not from men. For in that they are Christ's Ambassadours, and his Labourers, Who should give them their Commission, but he whose most inward affairs they mannage? Is not God alone the Father of Spirits? Are not Souls the purchase of Jesus Christ? What Angel in Heaven could have said to Man, as our Lord did unto Peter, Feed my Sheep? Preach? Baptize? Do this in remembrance of me? Whose Sins ye retain, they are retained, and their offences in Heaven pardoned, whose faults you shall in earth forgive? What think we? Are these terrestrial sounds, or else are they voices uttered out of the clouds above? The power of the Ministry of God translateth out of darknesse into glory; it rayseth men from the Earth, and bringeth God himself from Heaven; by blessing visible Elements it maketh them invisible grace; it giveth daily the Holy Ghost, it hath to dispose of that flesh which was given for the life of the World, and that blood which was poured out to redeem Souls; when it poureth malediction upon the heads of the wicked, they perish; when it revoketh the same, they revive. O wreched blindnesse, if we admire not so great power; more wretched if we consider it aright; and notwithstanding imagine that any but God can bestow it! To whom Christ hath imparted power, both over that mystical Body which is the societie of Souls, and over that natural, which is himself for the knitting of both in one, (a work which antiquitie doth call the making of Christ's Body the same power is in such not amiss both termed a kinde of mark or Character, and acknowledged to be indelible. Ministerial power is a mark of separation, because it severeth them that have it from other men, and maketh them a special order consecrated unto the service of the most High, in things wherewith others may not meddle. Their difference therefore from other men, is in that they are a distinct order. Tertul. de Adhort. Castit.So Tertullian calleth them. And Saint Paul himself dividing the body of the Church of Christ into two Moyeties, nameth the one part foreign, which is as much as to say, the order of the Laity, the opposite part whereunto we in like sort term the order of God's Clergy;Heb. 2. 7.Heb 2:7 and the Spiritual power which he hath given them, the power of their order, so farr forth as the same consisteth in the bare execution of holy things, called properly the affairs of God. For of the Power of their jurisdiction over mens persons we are to speak in the Books following. They which have once received this power, may not think to put it off and on, like a Cloak, as the weather serveth, to take it, reject and resume it as oft as themselves list; of which prophane and impious contempt these latter times have yielded, as of all other kindes of Iniquity and Apostasie, strange examples: but let them know which put their hands unto this Plough, that once consecrated unto God, they are made his peculiar Inheritance for ever. Suspensions may stop, and degradations utterly cut off the use or exercise of Power before given, but voluntarily it is not in the power of man to separate and pull asunder what God by his authority coupleth. So that although there may be through mis-desert degradation,Matth. 19.Matt 19 as there may be cause of just separation after Matrimony; yet if (as sometime it doth) restitution to former dignity, or reconciliation after breach doth happen, neither doth the one nor the other ever iterate the first knot. Much less is it necessary, which some have urged, concerning the re-ordination of such, as others in times more corrupt did consecrate heretofore. Which Errour already quell'd by Saint Ierome, doth not now require any other refutation. Examples I grant there are which make for restraint of those men from admittance again into rooms of Spiritual function, whose fall by Heresie, or want of constancy in professing the Christian Faith, hath been once a disgrace to their calling. Nevertheless, as there is no Law which bindeth, so there is no cause that should alwaies lead to shew one and the same severity towards Persons culpable. Goodnesse of nature it self more inclineth to clemency than rigour. And we in other mens offences do behold the plain image of our own imbecillity. Besides also them that wander out of the way,aaIn …2. tabul… caucum est, or idom juris offet sana…tibus quod so…bus, id est bonis …e qui …u…quam desecrun… Il populo Romano. Fest. in der Satanites it cannot be unexpedient to win with all hopes of favour, left strictness used towards such as reclaim themselves should make others p. 299more obstinate in errour. Whereforebb… usses. … E…ccl. lib. e. …1. after that the Church of Alexandria had somewhat recovered it self from the tempests and storms of Artianism, being in consultation about the re-establishment of that which by long disturbance had been greatly decayed and hindered, the ferventer sort gave quick sentence, that touching them which were of the Clergy, and had stained themselves with Heresie, there should be none so received into the Church again, as to continue in the order of the Clergy. The rest which considered how many mens cases it did concern, thought it much more safe and consonant to bend somewhat down towards them which were fallen, to shew severity upon a few of the chiefest Leaders, and to offer to the rest a friendly reconciliation, without any other demand, saving onelyonly the abjuration of their errour; as in the Gospel that wastful young man which returned home to his Father's house, was with joy both admitted and honored, his elder Brother hardly thought of for repining thereat; neither commended so much for his own Fidelity and vertue, as blamed for not embracing him freely, whose unexpected recovery ought to have blotted out all remembrance of misdemeanors and faults past. But of this sufficient. A thing much stumbled at in the manner of giving Orders, is our using those memorable words of our Lord and Saviour Christ Receive the Holy Ghost. The Holy Ghost, they say, we cannot give, and therefore weaaPapisticus quidam virtue, stoled quidemoh illis be fine …llo Scripture fundamento inflicutas & … diciplina nostrate autoribus (pce illorum dixerim) non magno primùm judicio accoptus, mimora adhuc in Ecclesia nostra ret…enur. Eecclesiast. discrip. p. 53. foolishly bid men receive it. Wise-men, for their Authorities sake, must have leave to befool them whom they are able to make wise by better instruction. Notwithstanding, if it may please their wisdom, as well to hear what Fools can say, as to control that which they doe, thus we have heard some Wise-men teach, namely, That thebbEcceles. discrip. sol. …, p. 2. l. 1. Holy Ghost may be used to signifie not the Person alone, but the Gift of the Holy Ghost; and we know that Spiritual gifts are not onelyonly abilities to do things miraculous, as to speak with Tongues which were never taught us, to cure Diseases without art, and such like; but also that the very authority and power which is given men in the Church to be Ministers of holy things, this is contained within the number of those Gifts whereof the Holy Ghost is Author; and therefore he which giveth this Power, may say without absurdity or folly, Receive the Holy Ghost, such power as the Spirit of Christ hath endued his Church withal, such Power as neither Prince not Potentate, King nor Caesar on Earth can give. So that if men alone had devised this form of speech, thereby to expresse the heavenly well-spring of that Power which Ecclesiastical Ordinations do bestow, it is not so foolish but that Wise-men might bear with it. If then our Lord and Saviour himself have used the self-samen form of words, and that in the self-same kinde of action, although there be but the least shew of probability, yea, or any possibility, that his meaning might be the same which ours is, It should teach sober and grave men not to be too venturous in condemning that of folly, which is not impossible to have in it more profoundness of wisdom than flesh and blood should presume to control. Our Saviour after his resurrection from the dead, gave his Apostles their Commission, saying,Matth. 28. 18.Matt 28:18 All power is given me in Heaven and in Earth: Go therefore and teach all Nations, baptizing them in the name of the Father, and the Son, and the Holy Ghosts, teaching them to observe all things whatsoever I have commanded you. In sum, As my Father sent me,John 20. 21.John 20:21 so send I you. Whereunto Saint Iohn doth adde farther, that having thus spoken he breathed on them and said, Receive the Holy Ghost. By which words he must of likelyhood understand some gift of the Spirit which was presently at that time bestowed upon them, as both the speech of actual delivery in saying Receive, and the visible sign thereof, his Breathing did shew. Absurd it were to imagine our Saviour did both to the ear, and also to the very eye, expresse a real donation, and they at that time receive nothing. It resteth then that we search what special grace they did at that time receive. Touching miraculous power of the Spirit, most apparent it is, that as then they received it not, but the promise thereof was to be shortly after performed. The words of Saint Luke concerning that Power, are therefore set down with signification of the time to come, Behold I will send the promise of my Father upon you, but carry you in the City of Ierusalem, untill ye be endued with power from on high. Wherefore, undoubtedly, it was some other effect of the Spirit, the Holy Ghost, in some other kinde which p. 300our Saviour did then bestow. What other likelier than that which himself doth mention, as it should seem of purpose to take away all ambiguous constructions, and to declare that the Holy Ghost, which he then gave, was an holy and a ghostly authority, authority over the souls of men, authority, a part whereof consisteth in power to remit and retain sinnes? Receive the Holy Ghost? Whose sinnes server ye remit, they are remitted; John 10. 23.John 10:23whose sinnes ye retain, they are retained. Whereas therefore the other Evangelists had set down, that Christ did before his suffering promise to give his Apostles the Keys of the Kingdom of Heaven, and being risen from the dead, promised moreover at that time a miracolous power of the Holy Ghost: Saint Iohn addeth, that he also invested them even then with the power of the Holy Ghost for castigation and relaxation of sinne, wherein was fully accomplished that which the promise of the Keys did import. Seeing therefore that the same power is now given, why should the same form of words expressing it be thought foolish? The cause why we breathe not as Christ did on them unto whom he imparted power, is, for that neither Spirit nor Spiritual authority may be thought to proceed from us, who are but Delegates of Assigns to give men possession of his Graces. Now besides that the power and authority delivered with those words is it self foreign, a gracious donation which the Spirit of God doth bestow, we may most assuredly perswade our selves, that the hand which imposeth upon us the function of our Ministry, doth under the same form of words so tye it self thereunto, that he which receiveth the burthen,It si necessarium est …repidare de mo…ito, religio…ism est tamen gaudere de dono: quonium qui mihi oneru est … tor, ipse ster administrationis adjuron; & the magnitudi ne gratiz A…ccumbat infirrano, dabir virtorem qui conulic dignitatem. L… …ev. 1. In Anniver. dia A. foreignNazian. Num. 11. 17. Author. libei. discripl. Ecclesiast.Num 11:17 is thereby for ever warranted to have the Spirit with him, and in him for his assistance, aid, countenance and support in whatsoever he faithfully doth to discharge duty. Knowing therefore that when we take Ordination, we also receive the presence of the Holy Ghost, partly to guide, direct, and strengthen us in all our wayes, and partly to assume unto it self for the more authority, those actions that appertain to our Place and Calling, can our ears admit such a speech uttered in the reverend performance of that Solemnity; or can we at any time renew the memory, and enter into serious cogitation thereof, but with much admiration and joy? Remove what these foolish words do imply, and what hath the Ministry of God besides wherein to glory? Whereas now, forasmuch as the Holy Ghost, which our Saviour in his first Ordinations gave, doth no lesse concurr with Spiritual vocations throughout all ages, than the Spirit which God derived from Moses to them that assisted him in his Government, did descend from them to their Successors in like Authority and Place, we have for the least and meanest Duties, performed by vertue of Ministerial power, that, to dignifie, grace, and authorize them, which no other Offices on Earth can challenge. Whether we Preach, Pray, Baptize, Communicate, Condemn, give Absolution, or whatsoever, as Disposers of God's Mysteries; ourwords, judgemnts, acts, and deeds are not ours, but the Holy Ghost's. Enough If unfeigaedly and in heart we did believe it, enough to banish whatsoever may justly be thought corrupt, either in bestowing, or in using, or in esteeming the same otherwise than is meet. For prophanely to bestow, or loosely to use, or vilely to esteem of the Holy Ghost, we all in shew and profession abhor. Now because the Ministerie is an Office of dignitie and honour, some are doubtful whether any man may seek for it without offence; or, to speak more properly, doubtful they are not, but rather bold to accuse our Discipline in this respect, as not only permitting, but requiring also ambitious suits, or other oblique waies or means whereby to obtain it. Against this they plead, that our Saviour did stay till his Father sent him, and the Apostles till he them, that the antient Bishops in the Church of Christ were examples and patterns of the same modesty. Whereupon in the end they insert, Let see therefore at the length amend that custom of repairing from all parts unto the Bishop at the day of Ordination, and of seeking to obtain Orders; Let the custom of bringing commendatory Letters be removed; let men keep themselves at home, expecting there the voyce of God, and the authority of such as may call them to undertake charge. Thus severely they censure and control ambition, if it be ambition which they take upon them to reprehend. For of that there is cause to doubt. Ambition, as we understand it, hath been accounted a Vice which seeketh after Honours inordinately, Ambitious mindes esteeming it their greatest happiness to be admired, reverenced, p. 301and adored above others, use all means lawful and unlawful which may bring them to high rooms. But as for the power of Order considered by it self, and as in this case it must be considered, such reputation it hath in the eye of this present World, that they which affect it, rather need encouragement to bear contempt, than deserve blame as men that carry aspiring mindes. The work whereunto this power serveth is commended,1 Tim. 3. 1.1 Tim 3:1 and the desire thereof allowed by the Apostle for good. Nevertheless because the burthen thereof is heavy, and the charge great, it commeth many times to pass, that the mindes even of virtuous men are drawn into clean contrary affections; some in humility declining that by reason of hardness, which others in regard of goodness onelyonly do with servent alacrity cover. So that there is not the least degree in this service, but it may be both inaaforeign, Greg. Nazian. Apolog…. reverence shunned, and of very devotion longed for. If then the desire thereof may be holy, religious, and good, may not the profession of that desire be so likewise? We are not to think it so long good as it is dissembled, and evil if once we begin to open it. And allowing that it may be opened without ambition, what offence, I beseeth you, is there in opening it, there where it may be furthered and satisfied, in case they to whom it appertaineth think meet? In vain are those desires allowed, the accomplishment whereof it is not lawful for men to seek. Power therefore of Ecclesiastical order may be desired, the desire thereof may be professed, they which profess themselves that way inclined, may endeavour to bring their desires to effect, and in all this no necessity of evil. Is it the bringing of testimonial Letters wherein so great obliquity consisteth? What more simple, more plain, more harmless, more agreeable with the law of common humanity, than that men where they are not known, use for their easier access the credit of such as can best give testimony of them? Letters of any other construction our Church-discipline alloweth not; and these to allow, is neither to require ambitious saings; not to approve any indirect or unlawful act. The Prophet Esay receiving his message at the hands of God, and his charge by heavenly vision, heard the voice of the Lord,Esay 6. 8.Isa 6:8 saying, Whom shall I send, Who shall go for us? Whereunto he recordeth his own answer, Then I said, Here Lord I am, send me. Which in effect is the Rule and Canon whereby touching this point the very order of the Church is framed.

The appointment of times for solemn Ordination, is but the publick demand of the Church in the name of the Lord himself,Heb. 10. 8.Heb 10:8 Whom shall I send, who shall go for us? The confluence of men, whose inclinations are bent that way, is but the answer thereunto, whereby the labours of sundry being offered, the Church hath freedom to take whom her Agents in such case think meet and requisite. As for the example of our Saviour Christ who took not to himself this honour to be made our High Priest, but received the same from him which said: Thou art a Priest for ever after the order of Melchisedec, Heb. 5. 5.Heb 5:5his waiting, and not attempting to execute the Office till God saw convenient time, may serve in reproof of usurped honours, for as much as we ought not of our own accord to assume dignities, whereunto we are not called as Christ was. But yet it should be withal considered, that a proud usurpation without any orderly calling is one thing, and another the bare declaration of willingness to obtain admittance; which Willingness of minde, I suppose, did not want in him whose answer was to the voice of his heavenly calling, Behold I am come to do thy will. And had it been for him, as it is for us, expedient to receive his Commission signed with the hands of men, to seek it, might better have beseemed his humility, than it doth our boldness, to reprehend them of Pride and Ambition, that make no worse kinde of suits than by Letters of information. Himself in calling his Apostles prevented all cogitations of theirs that way, to the end it might truly be said of them, Ye chose not me, but I of mine own voluntary motion made choice of you. Which kinde of undesired nomination to Ecclesiastical Places hefell divers of the most famous amongst the antient Fathers of the Church in a clean contrary consideration. For our Saviour's election respected not any merit or worth, but took them which were farthest off from likelihood of fitness; that afterwards their supernatural ability and performance, beyond hope, might cause the greater admiration; p. 302whereas in the other, mere admiration of their singular and rare vertues was the reason why honours were inforced upon them, which they of meekness and modesty did what they could to avoid. But did they ever judge it a thing unlawful to wish or desire the Office, the onelyonly charge and bare Function of the Ministery? Towards which labour, what doth the blessed Apostle else but encourage, saying, He which desireth it, is desirius of a good work? What doth he else by such sentences but stir, kindle and inflame ambition; if I may term that desire ambition, which coveteth more to testifie love by painfulness in God's service, than to reap any other benefit? Although of the very honour it self, and of other emoluments annexed to such labours, for more encouragement of man's industry, we are not so to conceive neither; as if no affection could be cast towards them without offence. OnelyOnly as the Wise-man giveth counsel:Eccles. 7. 6.Eccl 7:6 Seek not to be made a Iudge, lest thou be not able to take away iniquity, and lest thou fearing the person of the mighty, shouldest commit an offence against thine uprightness; so it always behoveth men to take good heed, lest affection to that, which hath in it as well difficulty as goodness, sophisticate the true and sincere judgement which before-hand they ought to have of their own ability, for want whereof, many forward mindes have found in stead of contentment repentance. But for as much as hardness of things in themselves most excellent cooleth the fervency of mens desires, unless there be somewhat naturally acceptable to incite labour (for both the method of speculative knowledge doth by things which we sensibly perceive conduct to that which is in nature more certain, though less sensible, and the method of vertuous actions is also to train Beginners at the first by things acceptable unto the taste of natural appetite, till our mindes at the length be settled to embrace things precious in the eye of reason, merely and wholly for their own sakes) howsoever inordinate desires do hereby take occasion to abuse the Polity of God, and Nature, either affecting without worth, or procuring by unseemly means that which was instituted, and should be reserved for better mindes to obtain by more approved courses, in which consideration the Emperours Anthemius and Leo did worthily oppose against such ambitious practises that antient and famous Constitution; wherein they have these sentences: Let not a Prelate be ordained for reward or upon request, who should be so farr sequestred from all ambition, that they which advance him might be fain to search where he hideth himself, to entreat him drawing back, and to follow him till importunity have made him yield, let nothing promote him but his excuses to avoid the burthen, they are unworthy of that Vocation which are not thereunto brought unwillingly; notwithstanding, we ought not therefore with the odious name of Ambition, to traduce and draw into hatred every poor request or suit wherein men may seem to affect honour, seeing that Ambition and Modesty do not always so much differ in the mark they shoot at, as in the manner of their Prosecution. Yea, even in this may be errour also, if we still imagine them least ambitious, which most forbear to stir either hand or foot towards their own Preserments. For there are that make an Idol of their great sufficiency, and because they surmise the place should be happy that might enjoy them, they walk every where like grave Pageants, observing whether men do not wonder why so small account is made of so rare worthiness; and in case any other man's advancement be mentioned, they either smile or blush at the marvellous folly of the world, which seeth not where dignities should offer themselves. Seeing therefore that suits after spiritual Functions may be as ambitiously forborn as prosecuted, it remaineth that theaaMi…es… …iui foreign Greg. Nazian. Apologe…. everest line of moderation between both, is, neither to follow them, without conscience; not of pride, to withdraw our selves utterly from them.

**Of Degrees, whereby the power of Order is distinguished; and concerning the attire of Ministers.78. It pleased Almighty God to chuse to himself, for discharge of thebbforeign Philo. p. 29…. legal Ministery, one onelyonly Tribe out of twelve others, the Tribe of Levi; not all unto every divine service, but Aaron and his Sons to one charge; the rest of that sanctified Tribe to another. With what Solemnities they were admitted into their Functions, in what manner Aaron and his successours the High-Priests ascended every Sabboth and Festival day, offered, and ministred in the Temple; with what Sinoffering once every year they reconciled first themselves and their own house, afterwards p. 303the People unto God, how they confessed all the iniquities of the Children of Israel, laid all their trespasses upon the head of a sacred Goat, and so carried them one of the City; how they purged the Holy place from all uncleanness, with what reverence they entred within the Vail, presented themselves before the Mercy-seat, and consulted with the Oracle of God: What service the other Priests did continually in the Holy Place, how they ministred about the Lamps, Morning and Evening, how every Sabbath they placed on the Table of the Lord those twelve Loaves with pure incense, in perpetual remembrance of that mercy which the Fathers, the twelve Tribes had found by the providence of God for their food, when hunger caused them to leave their natural soyl, and to seek for sustenance in Egypt; how they imployed themselves in sacrifice day by day; finally, what Offices the Levites discharged, and what Duties the rest did execute, it were a labour too long to enter into it, if I should collect that which Scriptures and other antient Records do mention. Besides these, there were indifferently out of all Tribes from time to time some call'd of God as Prophets, fore-shewing them things to come, and giving them counsel in such particulars as they could not be directed in by the Law; some chosen men to read, study, and interpret the Law of God, as the Soones or Scholars of the old Prophets, in whose room afterwards Scribes and Expounders of the Law succeeded. And, because where so great variety is, if there should be equality, confusion would follow, the Levites were in all their Service at the appointment and direction of the Sons of Aaron, or Priests; they subject to the principal Guides and Leaders of their own Order; and they all in obedience under the High Priest. Which difference doth also manifest it self in the very Titles, that men for Honours sake gave unto them, terming Aaron and his Successours, High or Great; the Antients over the Companies of Priests, Arch-Priests, Prophets, Fathers, Scribes and Interpreters of the Law, Masters. Touching the Ministery of the Gospel of Jesus Christ, the whole Body of the Church being divided into Laity and Clergy, the Clergy are either Presbyters or Deacons. I rather term the one sort. Presbyters thanaaT. C. l. 1. p. 198. For so much as the common and usual speech of England is to note by the word Priest not a Minister of the Gospel, but a Sacrificer, which the Minister of the Gospel is not, therefore we ought not to call the Ministers of the Gospel Pri…sts. And that this is the English speech, it appeareth by all the English Translations, which translate always isque. which were Sacrificers, Priests, and do not on the other fute, for any that ever I read, translate we… Ci…nen a Priest. Seeing therefore a Priest with us, and in our Tongue, doth signifie both by the Papists Judgement, in respect of their abominable Ma…, and also by the Judgement of the Protestants, in respect of the Peasts which were offered in the Law, a sacrificing Office, which the Minister of the Gospel neither doth nor can execu…es; It is manifest, that it cannot be without great essence so used. Priests, because in a matter of so small moment, I would not willingly offend their eares, to whom the name of Priesthood is odious, though without cause. For as things are distinguished one from another by those true essential forms, which being really and actually in them, doe not onelyonly give them the very last and highest degree of their natural perfection, but are also the knot, foundation and root whereupon all other inferiour perfections depend: so if they that first do impose names, did alwayes understand exactly the nature of that which they nominate, it may be that then, by hearing the termes of vulgar speech, we should still be taught what the things themselves most properly are. But because words have so many Artificers by whom they are made, and the things whereunto we apply them are fraught with so many varieties, it is not always apparent, what the first Inventers respected, much less what every man's inward conceit is which useth their words. For any thing my self can discern herein, I suppose that they which have bent their study to search more diligently such matters, do, for the most part, finde that Name's advisedly given, had either regard unto that which is naturally most proper; or if perhaps, to some other speciality, to that which is sensibly most eminent in the thing signified, and concerning popular use of words, that which the wisedom of their Inventors did intend thereby, is not commonly thought of, but by the name the thing altogether conceived in gross, as may appear in that if you ask of the common sort what any certain word, for example, what a Priest doth signifie, their manner is not to answer, a Priest is a Clergy-man which offereth sacrifice to God, but they shew some particular Person, whom they use to call by that name. And if we lift to descend to Grammar, we are told by masters in p. 304those Schools,E…m. magn. that the word Priest hath his right place foreign foreign, in him whose meer Function or Charge is the service of God. Howbeit, because the eminentest part both of Heathenish and Jewish service did consist in Sacrifice, when Learned-men declare what the word Priest doth properly signifie, according to the minde of the first imposer of that name, their ordinaryaaforeign. Schools do well expound it to imply Sacrifice. Seeing then that Sacrifice is now no part of the Church-Ministry, how should the name of Priesthood be thereunto rightly applyed? Surely even as Saint Paul applyeth the name of bbHesy. Chriflus homo dicitur, quia notus est; Propheta quia sutura …evelarit; Sacerdos. quia pro nobis hossiam se ob…. lit. Isid. Orig. l. 7. c. ….Flesh unto that very substance of Fishes, which hath a proportionable correspondence to Flesh, although it be in nature another thing. Whereupon, when Philosophers will speak warily, theycc1 Cor. 15.39.1 Cor 15:39 make a difference between Flesh in one sort of living Creatures, and that other substance in the rest which hath but a kinde of analogy to Flesh: the Apostle contrariwise having matter of greater importance whereof to speak, nameth indifferently both Flesh. The Fathers of the Church of Christ with like security of speech call usually the Ministery of the Gospel Priesthood, ddEyes foreign Arist. de Anim. …. 2. c. ….in regard of that which the Gospel hath proportionable to antient Sacrifices, namely, the Communion of the blessed Body and Blood of Christ, although it hath properly now no Sacrifice. As for the People, when they hear the name, it draweth no more their Mindes to any cogitation of Sacrifice, than the name of a Senator or of an Alderman causeth them to think upon old age, or to imagine that every one so termed must needs be antient, because years were respected in the first nomination of both. Wherefore, to pass by the name, let them use what dialect they will, whether we call it a Priesthood, a Presbytership, or a Ministery, it skilleth not: Although in truth the word Presbyter doth seem more fit, and in propriety of speech more agreeable than Priest with the drift of the whole Gospel of Jesus Christ. For what are they that embrace the Gospel but Sons of God? What are Churches but his Families? Seeing therefore we receive the Adoption and state of Sons by their Ministery whom God hath chosen out for that purpose: seeing also that when we are the Sons of God, our continuance is still under their care which were our Progenitors, what better Title could there be given them than the reverend name of Presbyters, or fatherly Guides? The Holy Ghost throughout the body of the New Testament, making so much mention of them, doth not any where call them Priests. The Prophet Esay, Esay 66. 21.Isa 66:21I grant, doth, but in such sort as the antient Fathers, by way of analogy. A Presbyter, according to the proper meaning of the New Testament, is he unto whom our Saviour Christ hath communicated the power of Spiritual procreation. Out of twelve Patriarks issued the whole multitude of Israel according to the flesh. And, according to the mystery of heavenly birth, our Lord's Apostles we all acknowledge to be the Patriarks of his whole Church. St. Iohn therefore beheld sitting about the Throne of God in Heaven four and twenty Presbyters,Revel. 4. 4. Rev. 20. 14. Mat. 19. 28. 1 Per. 3. 1.Rev 4:4Rev 20:14Matt 19:28Matt 19:1 the one half Fathers of the old, the other of the new Ierusalem. In which respect the Apostles likewise gave themselves the same Title, albeit that name were not proper, but common unto then with others. For of Presbyters, some were greater, some lesse in power, and that by our Saviour's own appointment; the greater they which received fulness of Spiritual power, the less they to whom less was granted. The Apostle's peculiar charge was to publish the Gospel of Christ unto all Nations, and to deliver them his Ordinances received by immediate revelation from himself. foreignDio…. ys. Areep p. 113. Acts 2. 4, 47.Acts 2:4Acts 2:47Which preheminence excepted, to all other Offices and Duties incident unto their Order, it was in them to Ordain and Consecrate whomsoever they thought meet, even as our Saviour did himself assign seventy other of his own Disciples, inferiour Presbyters, whose Commission to Preach and Baptize, was the same which the Apostles had. Whereas therefore we finde, that the very first Sermon which the Apostles did publickly make, was, the conversion of above three thousand Souls, unto whom there were every day more and more added, they having no open place permitted them for the exercise of Christian Religion, think we that Twelve were sufficient to teach and administer Sacraments in so many private places, as so great a multitude of People did require? This harvest, our Saviour (no doubt) foreseeing, provided accordingly Labourers for it before hand. By which means it came to: pass, that the growth of that Church being so great and p. 305so sudden, they had notwithstanding in a readiness Presbyters enough to furnish it. And therefore the History doth make no mention by what occasion Presbyters were instituted in Ierusalem, onelyonly we read of things which they did, and how the like were made afterwards elsewhere. To these two Degrees appointed of our Lord and Saviour Christ, his Apostles soon after annexed Deacons: Deacons therefore must know, saith Cyprian, Cypr. Ep. 9. 1. 3 ad Rogatianum.that our Lord himself did elect Apostles; but Deacons, after his ascension into Heaven, the Apostles ordained: Deacons were Stewards of the Church, unto whom at the first was committed the distribution of Church-goods, the care of providing therewith for the Poor, and the charge to see that all things of expeace might be religiously and faithfully dealt in. A part also of their Office, was attendance upon their Presbyters at the time of Divine Service.…. …ylst. ad Tral. For which cause Ignatius, to set forth the dignity of their Calling, saith, that they are in such case to the Bishop, as if Angelical Powers did serve him. These onelyonly being the uses for which Deacons were first made, if the Church have sithence extended their Ministery further than the circuit of their labour at the first was drawn, we are not herein to think the Ordinance of Scripture violated, except there appear some prohibition, which hath abridged the Church of that liberty. Which I note chiefly, in regard of them to whom it seemeth a thing so monstrous, that Deacons should sometime be licensed to preach, whose institution was at the first to another end. To charge them for this as men not contented with their own Vocations, and as breakers into that which appertaineth unto others, is very hard. For when they are thereunto once admitted, it is part of their own Vocation, it appertaineth now unto them as well as others; neither is it intrusion for them to do it being in such sort called, but rather in us it were temerity to blame them for doing it. Suppose we the Office of Teaching to be so repugnant unto the Office of Deaconship, that they cannot concurr in one and the same Person? What was there done in the Church by Deacons, which the Apostles did not first discharge being Teachers? Yea, but the Apostles found the burthen of Teaching so heavy, that they judged it meet to cutt off that other charge, and to have Deacons which might undertake it. Be it so. The multitude of Christians increasing in Ierusalem, and waxing great, it was too much for the Apostles to teach, and to minister unto Tables also. The former was not to be slacked, that this latter might be followed. Therefore unto this they appointed others. Whereupon we may rightly ground this Axiom, that when the subject wherein one man's labours of sundry kindes are imployed, doth wax so great, that the same men are no longer able to manage it sufficiently as before, the most natural way to help this, is, by dividing their Charge into slipes, and ordaining of Under-Officers; as our Saviour under twelve Apostle, seventy Presbyters, and the Apostles by his example seven Deacons to be under both. Neither ought it to seem less reasonable, that when the same men are sufficient both to continue in that which they do, and also to undertake somewhat more, a combination be admitted in this case, as well as division in the former. We may not therefore disallow it in the Church of Geneva, that Calvin and Beza were made both Pastors and Readers in Divinity, being men so able to discharge both. To say they did not content themselves with their Pastoral vocations, but brake into that which belongeth to others;Rom. 1…. 8.Rom 1:8 to alledge against them, He that exhorteth on exhortation, as against us, He that distributeth in simplicity, is alledged in great dislike of granting licence for Deacons to preach, were very hard. The antient custome of the Church, was to yield the poor much relief, especially Widows. But as poor people are always querulous and apt to think themselves less respected then they should be, we see that when the Apostles did what they could without hindrance to their weightier business, yet there were which grudged that others had too much, and they too little, the Grecian Widows shorter Commons than the Hebrews. By means whereof the Apostles saw it meet to ordain Deacons. Now tract of time having clean worn out those first occasions, for which the Deaconship was then most necessary, it might the better be afterwards extended to other Services, and so remain, as at this present day, a Degree in the Clergy of God which the Apostles of Christ did institute. That the first seven Deacons were chosen out of the seventy Disciples, is p. 306an errour in Epiphanius. Epiph. l. 1. c. 21.For to draw men from places of weightier, unto rooms of meaner labour, had not been fit. The Apostles, to the end they might follow teaching with more freedom, committed the ministery of Tables unto Deacons. And shall we think they judged it expedient to chuse so many out of those seventy to be ministers unto Tables, when Christ himself had before made them Teachers? It appeareth therefore, how long these three degrees of Ecclesiastical Order have continued in the Church of Christ; the highest and largest, that which the Apostles, the next that which Presbyters, and the lowest that which Deacons had. Touching Prophets, they were such men as having otherwise learned the Gospel, had from above bestowed upon them a special gift of expounding Scriptures, and of foreshewing things to come.Acts 21. 10. Acts 11. 27.Acts 21:10Acts 11:27 Of this sort Agabus was, and besides him in Ierusalem sundry others, who notwithstanding are not therefore to be reckoned with the Clergy, because no man's gifts or qualities can make him a Minister of holy things, unless Ordination do give him power. And we nowhere since Prophets to have been made by Ordination; but all whom the Church did ordain, where either to serve as Presbyters or as Deacons. Evangelists were Presbyters of principal sufficiency, whom the Apostles sent abroad, and used as Agents in Ecclesiastical affairs wheresoever they saw need. They whom we finde to have been named in Scripture, Evangelists,aaActs 9. 18.Acts 9:18 Ananias, bbActs 18. 24.Acts 18:24Apollos, ccTim. 4.5.9. 1 Tim. 3. 15. 5. 14. 1. 8. Euseb. Eccles. Hit…. l. 3. c. 36.1 Tim 3:151 Tim 3:51 Tim 3:141 Tim 3:11 Tim 3:8Timothy, and others were thus employed. And concerning Evangelists, afterwards in Trajans dayes, the History Ecclesiastical noteth that many of the Apostle's Disciples and Scholars which were then alive, and did with singular love of Wisdom affect the Heavenly Word of God, to shew their willing mindes in executing that which Christ first of all requireth at the hands of men, they sold their Possessions, gave them to the Poor, and, betaking themselves to travel, undertook the labour of Evangelists, that is, they painfully preached Christ, and delivered the Gospel to them, who as yet had never heard the Doctrine of Faith. Finally, whom the Apostle nameth Pastors and Teachers, what other were they than Presbyters also, howbeit settled in some certain charge, and thereby differing from Evangelists? I beseech them therefore which have hitherto troubled the Church with questions, about Degrees and Offices of Ecclesiastical Calling, because they principally ground themselves upon two places, that, all partiality laid aside, they would sincerely weigh and examine, whether they have not mis-interpreted both places, and all by surmising incompatible Offices, where nothing is meant but sundry graces, gifts and abilities which Christ bestowed. To them of Corinth, his words are these, God placed in the Church,1 Cor. 2. 28.1 Cor 2:28 first of all, some Apostles; Secondly, Prophets; Thirdly, Teachers; after them Powers, then gifts of Cures, Aides Governments, kindes of Languages. Are all Apostles? Are all Prophets? Are all Teachers? Is there power in all? Have all grace to cure? Do all speak with Tongues? Can all interpret? But be you desirous of the better graces. They which plainly discern first, that some one general thing there is which the Apostle doth here divide into all these branches, and do secondly conceive that general to be Church-Offices, besides a number of other difficulties, can by no means possibly deny but that many of these might concurr in one man, and peradventure, in some one all; which mixture notwithstanding, their form of discipline doth most shun. On the other side, admit that Communicants of special infused grace, for the benefit of Members knit into one body, the Church of Christ, are here spoken of, which was in truth the plain drift of that whole Discourse; and see if every thing do not answer in due place with the fitness, which sheweth easily what is likeliest to have been meane. For why are Apostles the first, but because unto them was granted the Revelation of all Truth from Christ immediately? Why Prophets the second, but because they had of some things knowledge in the same manner? Teachers the next, because whatsoever was known to them it came by hearing, yet God withal made them able to instruct, which every one could not do that was taught. After Gifts of Edification there follow general abilities to work things above Nature, Grace to cure men of bodily Diseases, Supplies against occurrent defects and impediments, Dexterities to govern and direct by counsel; Finally, aptness to speak or interpret foreign tongues. Which Graces, not poured out equally, but diversly sorted and given, were a p. 307cause why not onelyonly they all did furnish up the whole Body, but each benefit and help other. Again, the same Apostle, other-where in like sort,Ephes. 4. 7. Psal. 68. 18.Eph 4:7Ps 68:18 To every one of us is given grace, according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led Captivity captive, and gave gifts unto men. He therefore gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the gathering together of Saints, for the work of the Ministery, for the edification of the Body of Christ. In this place none but gifts of Instruction are exprest. And because of Teachers some were Evangelists which neither had any part of their knowledge by Revelation as the Prophets, and yet in ability to teach were farr beyond other Pastors, they are, as having received one way less than Prophets, and another way more than Teachers, set accordingly between both. For the Apostle doth in neither place respect what any of them were by Office or Power given them through Ordination, but what by grace they all had obtained through miraculous infusion of the Holy Ghost. For in Christian Religion, this being the ground of our whole Belief, that the promises which God of old had made by his Prophets concerning the wonderful Gifts and graces of the Holy Ghost, wherewith the Reign of the true Messias should be made glorious, were immediately after our Lord's Ascension performed, there is no one thing whereof the Apostles did take more often occasion to speak. Out of men thus endued with gifts of the Spirit upon their Conversion to Christian Faith, the Church had her Ministers chosen, unto whom was given Ecclesiastical power by Ordination. Now, because the Apostle in reckoning degrees and varieties of Grace, doth mention Pastors and Teachers, although he mention them not in respect of their Ordination to exercise the Ministery, but as examples of men especially enriched with the gifts of the Holy Ghost, divers learned and skilfull men have so taken it, as if those places did intend to teach what Orders of Ecclesiastical Persons there ought to be in the Church of Christ, which thing we are not to learn from thence but out of other parts of holy Scripture, whereby it clearly appeareth, that Churches Apostolick did know but three degrees in the power of Ecclesiastical Order; at the first Apostles, Presbyters, and Deacons; afterwards in stead of Apostles, Bishops, concerning whose Order we are to speak in the seventh Book. There is an errour which beguileth many who doe much intangle both themselves and others by not distinguishing Services, Offices, and Orders Ecclesiastical: the first of which three, and in part the second may be executed by the Laity; whereas none have, or can have the third but the Clergy. Catechists, Exorcists, Readers, Singers, and the rest of like sort, if the nature onelyonly of their labours and pains be considered, may in that respect seem Clergy-men, even as the Fathers for that cause term them usually Clerks; as also in regard of the end whereunto they were trained up, which was to be ordered when years and experience should make them able. Notwithstanding, in as much as they no way differed from others of the Laity longer than during that work of Service, which at any time they might give over, being thereunto but admitted, not tyed by irrevocable Ordination, we finde them alwayes exactly severed from that body whereof those three before rehearsed Orders alone are natural parts. Touching Widows, of whom some men are perswaded, that if such as Saint Paul describeth may be gotten, we ought to retain them in the Church for ever.T.C.l. 1. p. 191 1 Tim. 5. 9.1 Tim 5:9 Certain mean Services there were of Attendance; as about Women, at the time of their Baptism, about the Bodies of the sick and dead, about the necessities of Travellers, Way-faring men, and such like, wherein the Church did commonly life them when need required, because they lived of the Alms of the Church, and were fittest for such purposes; Saint Paul doth therefore, to avoid scandal, require that none but Women wellexperienced and vertuously given, neither any under threescore years of age should be admitted of that number. Widows were never in the Church so highly esteemed as Virgins. But seeing neither of them did or could receive Ordination, to make them Ecclesiastical Persons were absurd. The antientest therefore of the Fathers mention those three degrees of Ecclesiastical Order specified, and no moe. When your Captain (saith Tertullian) that is to say, Tertul. de Persecur.the Deacons, Presbyters, and Bishops fly, who shall teach the Laity, that they must be constant? Again, What should I mention p. 308Lay-men (saith Optatus) yea, or divers of the Ministery it self? To what purpose Deacons, which are in the third, or Presbyters in the second degree of Priesthood, when the very Heads and Princes of all, even certain of the Bishops themselves were content to redeem life with the loss of Heaven? Heaps of Allegations in a case so evident and plain are needless. I may securely therefore conclude, that there are at this day in the Church of England, no other than the same Degrees of Ecclesiastical Order, namely, Bishops, Presbyters, and Deacons, which had their beginning from Christ, and his blessed Apostles themselves. As for Deans, Prebendaries, Parsons, Vicars, Curates, Arch-deacons, Chancellours, Officials, Commissaries, and such other the like names, which being not found in holy Scripture, we have been thereby through some mens errour thought to allow of Ecclesiastical Degress not known, nor ever heard of in the better ages of former times; all these are in truth but Titles of Office, whereunto partly Ecclesiastical Persons, and partly others are in sundry forms and conditions admitted, as the state of the Church doth need degrees of Order, still continuing the same they were from the first beginning. Now what habit or attire doth beseem each Order to use in the course of common life, both for the gravity of his Place, and for Example-sake to other men, is a matter frivolous to be disputed of. A small measure of wisedom may serve to teach them how they should cutt their coats. But seeing all well-ordered Polities have ever judged it meet and fit by certain special distinct Ornaments to sever each sort of men from other when they are in publick, to the end that all may receive such Complements of Civil Honour, as are due to their Roomes and Callings, even where their Persons are not known, it argueth a disproportioned minde in them whom so decent Orders displease.

Of Oblations, Foundations, Endow.ments, tithes, all intended for perpetury of Religion, which purpose being chi…fly fulfilled by the Clergies cerr…in and suffici…nt maintenance, must needs by alieration of Church. It was be made for state.79. We might somewhat marvel, what the Apostle Saint Paul should mean to say that Covetousness is Idolatry, if the daily practise of men did not shew, that whereas Nature requireth God to be honoured with wealth, we honour for the most part Wealth as God. Fain we would teach our selves to believe, that for worldly goods it sufficeth frugally and honestly to use them to our own benefit, without detriment and hurt of others; or if we go a degree farther, and perhaps convert some small contemptible portion thereof to Charitable uses, the whole duty which we owe unto God herein is fully satisfied. But for as much as we cannot rightly honour God, unless both our Souls and Bodies be sometime imployed meerly in his Service; Again, sith we know that Religion requireth at our hands the taking away of so great a part of the time of our lives quite and clean from our own business; and the bestowing of the same in his; Suppose we that nothing of our wealth and substance is immediately due to God, but all our own to bestow and spend as our selves think meet? Are not our riches as well his, as the days of our life are his? Wherefore, unless with part we acknowledge his Supream Dominion, by whose benevolence we have the whole, how give we Honour to whom Honour belongeth, or how hath God the things that are God's? I would know what Nation in the World did ever honour God, and not think it a point of their duty to do him honour with their very goods. So that this we may boldly set down as a Principle clear in Nature, an Axiom which ought not to be called in question, a Truth manifest and infallible, that men are eternally bound to honour God with their substance, in token of thankful acknowledgement that all they have is from him. To honour him with our worldly goods, not only by spending them in lawful manner, and by using them without offence, but also by alienating from our selves some reasonable part or portion thereof, and by offering up the same to him as a sign that we gladly confess his sole and Soveraign Dominion over all, is a duty which all men are bound unto, and a part of that very Worship of God; which, as the Law of God and Nature it self requireth, so we are the rather to think all men no less strictly bound thereunto than to any other natural duty, in as much as the hearts of men do so cleave to these earthly things, so much admire them for the sway they have in the World, impute them so generally either to Nature, or to Chance, and Fortune, so little think upon the Grace and Providence from which they come, that unless by a kinde of continual tribute we p. 309did acknowledge God's Dominion, it may be doubted that short in time men would learn to forget whose Tenants they are, and imagine that the World is their own absolute, free, and independent inheritance. Now, concerning the kinde or quality of gifts which God receiveth in that sort, we are to consider them, partly as first they proceed from us, and partly as afterwards they are to serve for divine uses. In that they are testimonies of our affection towards God, there is no doubt, but such they should be as beseemeth most his Glory to whom we offer them. In this respect the fatness of Abel's Sacrifice is commended; the flower of all mens increase assigned to God by Solomon; the Gifts and Donations of the People rejected as oft as their cold affection to God-ward made their Presents to be little worth. Somewhat the Heathens saw touching that which was herein fit, and therefore they unto their gods did not think they might consecrate any thing which was impure or unsound, Par…m, probam, profan…m, saun, …est. lib. 14.or already given, or else not truly their own to give. Again, in regard of use, forasmuch as we know that God hath himself no need of worldly commodities, but taketh them because it is our good to be so exercised, and with no other intent accepteth, them, but to have them used for the endless continuance of Religion; there is no place left of doubt or controversie, but that we in the choyce of our gifts, are to level at the same mark, and to frame our selves to his known intents and purposes. Whether we give unto God therefore that which himself by commandment requireth; or that which the publick consent of the Church thinketh good to allot, or that which every man's private devotion doth best like, in as much as the gift which we offer, proceedeth not only as a testimony of our affection towards God, but also as a mean to uphold Religion, the exercise whereof cannot stand without the help of temporal commodities: if all men be taught of Nature to wish, and, as much as in them lyeth, to procure the perpetuity of good things; if for that very cause we honour and admire their wisdom, who having been Founders of Common-weals, could devise how to make the benefit they lest behind them durable; if, especially in this respect, we prefer Lycurgus before Solon, and the Spartan before the Athenian Polity, it must needs follow, that as we do unto God very acceptable service in honouring him with our substance, so our service that way is then most acceptable, when it tendeth to perpetuity. The first permanent donations of honour in this kinde are Temples. Which works do so much set forward the exercise of Religion, that while the World was in love with Religion, it gave to no sort greater reverence than to whom it could point and say, These are the men that have built us Synagogues. But of Churches we have spoken sufficiently heretofore. The next things to Churches are the Ornaments of Churches, memorials which mens devotion hath added to remain in the treasure of God's House, not onelyonly for uses wherein the exercise of Religion presently needeth them, but also partly for supply of future casual necessities, whereunto the Church is on earth subject, and partly to the end, that while they are kept they may continually serve as testimonies, giving all men to understand, that God hath in every Age and Nation, such as think it no burthen to honour him with their substance. The riches first of the Tabernacle of God, and then of the Temple of Ierusalem, arising out of voluntary Gifts and Donations, were, as we commonly speak, a Nemo scit, the value of them above that which any man would imagine. After that the Tabernacle was made, furnished with all necessaries, and set up, although in the wilderness their ability could not possibly be great, the very metal of those Vessels which the Princes of the twelve Tribes gave to God for their first Presents,Num. 7. …5. 85.Num 7:5Num 7:85 amounted even then to two thousand and four hundred shekels of Silver, an hundred and twenty shekels of Gold, every shekel weighing half an ounce. What was given to the Temple which Solomon erected,1 Chron. 28. Exod. 25. 28, & 37. 24. Ezra 1. …8, 69. Hag. 2. 40. Ezra 9. 24.1 Chr 28Exod 25:28Exod 37:24Ezra 1:8Ezra 1:69Hag 2:40Ezra 9:24 we may partly conjecture, when over and besides Wood, Marble, Iron, Brass, Vestments, Precious Stones, and Money; the sum which David delivered into Solomon's hands for that purpose, was of Gold in mass eight thousand, and of Silver seventeen thousand Cichars, every Cichar containing a thousand and eight hundred shekels, which riseth to nine hundred Ounces in every one Cichar: whereas the whole charge of the Tabernacle did not amount unto thirty Cichars. After their return out of Babylon, they were not presently in p. 310case to make their second Temple of equal magnificence and glory with that which the enemy had destroyed. Notwithstanding what they could, they did. Insomuch that, the building finished, there remained in the Coffers of the Church to uphold the fabrick thereof, six hundred and fifty Cichars of Silver, one hundred of Gold. Whereunto was added by Nehemias of his own gift a thousand drams of Gold, fifty vessels of Silver,Nehem. 7. 50.Neh 7:50 five hundred and thirty Priests vestments; by other the Princes of the Fathers twenty thousand drams of Gold, two thousand and two hundred pieces of Silver; by the rest of the People twenty thousand of Gold, two thousand of Silver, threescore and seven attires of Priests. And they furthermore bound themselves towards other Charges to give by the Pole in what part of the World soever they should dwell,Nehem. 10. 32Neh 10:32 the third of a shekel, that is to say, the sixth part of an ounce yearly.aaCic. oral. pro L. Flac. Cum aurum Julaorum n…mine quotannis ex Italia … an omnibus vestrio Provincils H…erosely. mam expartal soleret Flaccus sanxie edicto, ne est Asia exporta …licertes. This out of foreign Provinces, they always sent in Gold. WhereofbbJoseph. Anti. l. 4. c. 12. Every ruicat in value 600. Crown: Num. 35. Levit. 25. 34. & 29. 38.Num 35Lev 25:34Lev 25:29Lev 25:38 Nithridates is said to have taken up by the way before it could pass to Ierusalem from Asia, in one adventure eight hundred talents; Crassus after that to have borrowed of the Temple it self eight thousand: at which time Eleazar having both many other rich Ornaments, and all the Tapestry of the Temple under his custody, thought it the safest way to grow unto some composition, and so to redeem the residue by parting with a certain beam of Gold about seven hundred and an half in weight, a prey sufficient for one man, as he thought, who had never bargained with Crassus till then, and therefore upon the confidence of a solemn Oath that no more should be looked for, he simply delivered up a large morsel, whereby the value of that which remained was betrayed, and the whole lost. Such being the casualties whereunto moveable Treasures are subject, the Law of Moses did both require eight and twenty Cities, together with their Fields and whole Territories in the Land of Iury, to be reserved for God himself; and not onelyonly provide for the liberty of farther additions, if men of their own accord should think good, but also for the safe preservation thereof unto all Posterities, that no man's avarice or fraud, by defeating so vertuous intents, might discourage from like purposes. God's third indowment did therefore of old consist in Lands. Furthermore, some cause no doubt there is, why besides sundry other more rare Donations of uncertain rate, the Tenth should be thought a Revenue so natural to be allotted out unto God. For of the spoils which Abraham had taken in Warr, he delivered unto Melchisedeck the Titles. The vow of Iacob, at such time as he took his journey towards Haran, was,Gen. 14. 20. Gen. 28. 20.Gen 14:20Gen 28:20 If God will be with me, and will keep me in this voyage which I am to go, and will give me Bread to eat, and Cloaths to put on, so that I may return to my Father's house in safety, then shall the Lord be my God; and this Stone which I have set up as a Pillar, the same shall be God's House, and of all thou shalt give me I will give unto thee the Tythe. And as Abraham gave voluntarily, as Iacob vowed to give God Tythes, so the Law of Moses did require at the hands of all men the self-same kinde of Tribute,Deut. 14. 27.Deut 14:27 the Tenth of their Com, Wine, Oyl, Fruit, Cattel, and whatsoever increase his heavenly Providence should send.Plin. hist. nur. l. 12. c. 14. In so much, that Painims being herein followers of their steps, paid Tythes likewise: Imagine we that this was for no cause done, or that there was not some special inducements to judge the Tenth of our Worldly profits the most convenient for God's Portion? Are not all things by him created in such sort, that the formes which give them their distinction are number, their operations measure, and their matter weight? Three being the mystical number of God's unsearchable perfection within himself; Seven the number whereby our own perfections,foreign. Philo foreign A…u…. through grace, are most ordered; and Ten the number of Nature's perfections (for the beauty of Nature, is Order; and the foundation of Order, Number; and of Number, Ten the highest we can rise unto without iteration of numbers under it) could Nature better acknowledge the power of the God of nature, than by assigning unto him that quantity which is the continent of all she possesseth? There are in Philo the Jew, many Arguments to shew the great congruity and fitness of this number in things consecrated unto God. But because over-nice and curious speculations become not the earnestnesse of holy things, I omit what might be farther observed, as well out of others, as out of him, touching the quantity of this general sacred Tribute; whereby it commeth to passe, that p. 311the meanest and the very poorest amongst men, yielding unto God as much in proportion as the greatest, and many times in affection more, have this as a sensible token always assuring their mindes, that in his sight, from whom all good is expected, they are concerning acceptation, protection, divine priviledges and preheminencies whatsoever, Equals and Peers with them unto whom they are otherwise in earthly respects inferiours; being furthermore well assured that the top as it were thus presented to God is neither lost, nor unfruitfully bestowed, but doth sanctifie to them again the whole Mass, and that he by receiving a little undertaketh to bless all. In which consideration the Jewes were accustomed to name their Tithes, thebbMassoreth sepes est legis divitiarum sepes decimae. R. Aquiba in Pirk. Aboth. hedge of their Riches. Albeit a hedge do onelyonly fence and preserve that which is contained, whereas their Tithes and Offerings did more, because they procured increase of the heap out of which they were taken. God demandeth no such debt for his own need, but for their onelyonly benefit that owe it. Wherefore detaining the same, they hurt not him whom they wrong; and themselves whom they think they relieve, they wound; except men will haply affirm, that God did by fair speeches, and large promises, delude the world in saying, Bring ye all the Tithes into the Store-house, that there may be meat in mine House, (deal truly, defraud not God of his due, but bring all)Mal. 3.Mal 3 and prove if I will not open unto you the Windows of Heaven, and powre down upon you an immeasurable blessing. That which Saint, Iames hath concerning the effect of our Prayers unto God, is for the most part of like moment in our gifts: We pray and obtain not, because he which knoweth our hearts, doth know our desires are evil. In like manner we give, and we are not the more accepted, because he beholdeth how unwisely we spill our Gifts in the bringing. It is to him which needeth nothing,Nemo libenter dedit quod non accepit sed expressit. Sen. de Benef, l. 1. c. 1. all one whether any thing or nothing be given him. But for our own good, it always behoveth that whatsoever we offer up into his hands, we bring it seasoned with this cogitation, Thou Lord art worthy of all honour. With the Church of Christ touching these matters, it standeth as it did with the whole World before Moses. Whereupon for many years men being desirous to honour God in the same manner, as other vertuous and holy Personages before had done, both during the time of their life, and, if farther ability did serve, by such devise as might cause their works of piety to remain always, it came by these means to pass that the Church from time to time, had. Treasure, proportionable unto the poorer or wealthier estate of Christian men. And, assoon as the state of the Church could admit thereof, they easily condescended to think it most natural and most fit, that God should receive, as before, of all men his antient accustomed Revenues of Tithes. Thus therefore both God and Nature have taught to convert things temporal to eternal uses, and to provide for the perpetuity of Religion, even by that which is most transitory. For, to the end that, in worth and value, there might be no abatement of any thing once assigned to such purposes, the Law requireth precisely the best of what we possesse; and, to prevent all dammages by way of commutation, where in stead of natural Commodities, or other rights, the price of them might be taken, the Law of Moses determined their rates, and the payments to be alwayes made by the Sickle of the Sanctuary,Levit. 27. 29.Lev 27:29 wherein there was great advantage of weight above the ordinary currant Sickle. The truest and surest way for God to have alwayes his own, is by making him payment in kinde out of the very self-same riches, which through his gracious benediction the earth doth continually yield. This, where it may be without inconvenience, is for every man's Conscience sake. That which commeth from God to us, by the natural course of his providence, which we know to be innocent and pure, is perhaps best accepted, because least spotted with the stain of unlawful, or indirect procurement. Besides, whereas prices daily change, Nature, which commonly is one, must needs be the most indifferent, and permanent Standard between God and Man. But the main foundation of all, whereupon the security of these things dependeth, as farr as any thing may be ascertained amongst men, is, that the Title and Right which man had in every of them before Donation, doth by the Act, and from the time of any such Donation, Dedication, or Grant, remain the proper possession of God till the World's end, unless himself renounce or relinquish it. For p. 312if equity have taught us, that every one ought to enjoy his own; that what is ours no other can alienate from us, but with ouraaLib. 11. de Reg. Jur. own bbCujus per errorem deci repetitio est, ejus coas…lio dari donatio est, l. 1. D. de con. 1. indeb. This is the ground of Consideration in alienations from man to man.deliberate consent, finally, that no man having past his consent or deed, mayccNemo petest mutare consi lium s…um in alteius praejudiciam, l. 75. de Reg. Jur. Acts. 3 4. Exod. 22. 29. 30. Matth. 21. 13. Mal 3.8.Acts 3:4Exod 22:29Exod 22:30Matt 21:13Mal 3:8 change it to the prejudice of any other, should we perfume to deal with God worse than God hath allowed any man to deal with us? Albeit therefore we be now free from the Law of Moses, and consequently, not thereby bound to the payment of Tithes; yet because Nature hath taught men to honour God with their Substance, and Scripture hath left us an example of that particular proportion, which for moral considerations hath been thought sittest by him whose wisedom could best judge; furthermore, seeing that the Church of Christ hath long sithence entred into like obligation, it seemeth in these dayes a question altogether vain and superfluous, whether Tithes be a matter of Divine Right: because howsoever at the first, it might have been thought doubtful, our case is clearly the same now with theirs, unto whom Saint Peter sometime spake, saying, While it was whole, it was whole thine. When our Tithes might have probably seemed our own, we had colour of liberty to use them as we our selves saw good. But having made them His whose they are, let us be warned by other mens example what it is foreign to wash or clip that come which hath on it the mark of God. For that all these are his possessions, and that he doth himself so reckon them, appeareth by the form of his own speeches. Touching Gifts and Oblations, Thou shalt give them me; touching Oratories and Churches, My House shall be called the House of Prayer; touching Tithes, Will a man spoil God? Yet behold, even me your God ye haveddNon vusentur rem atmi…t…ere quibus propria non suit. l. dg. de Reg. Jur. Ezech. 45. 1. 4.Ezek 45:1Ezek 45:4 spoiled, notwithstanding ye ask wherein, as though ye were ignorant, what injury there hath been offered in Tithes: ye are heavily accursed, because with a kinde of publick consent ye have joyned your selves in one to rob me, imagining the commonness of your offence to be every man's particular justification; touching Lands, Ye shall offer to the Lord a sacred portion of ground, and that sacred portion shall belong to the Priests. Neither did God onelyonly thus ordain amongst the Jews, but the very purpose, intent, and meaning of all that have honoured him with their substance, was to invest him with the property of those benefits, the use whereof must needs be committed to the hands of men. In which respect the stile of antient Grants and Charters, is,…g. Char. …. 1 We have given unto God both for Us and our Hews for ever, Yea, We know, saith Charles the Great, that the goods of the Church are the sacred indowments of God, to the Lord our God we offer and dedicate whatsoever we deliver unto his Church. Capit. Ca…d. l. 2. c. 284.Whereupon the Laws Imperial doe likewise divide all things in such sort, that they make some to belong by right of Nature indifferently unto every man, some to be the certain goods and possessions of Common-weals, some to appertain unto several Corporations or Companies of men, some to be privately mens own in particular, and some to be separated quiteeeNullins a… tem farre; …ae & relig…o & …a… &c. Quod enam evini juris est, ad nu … in b…erf., Inst. l. 2. tit. 1. from all men; which last branch comprizeth things sacred and holy, because thereof God alone is Owner. The sequel of which received opinion, as well without as within the Walls of the House of God touching such possessions as hath been ever, that there is not an act more honourable, than by all means to amplifie and to defend the patrimony of Religion, not any moreff… li cum D…s sedilegi pugnant Curt. l. 7. Sacrum sacreve c…minen…cum qui dempset it …a…ave, pur ie daci…, Leg …g. …ab. Ca…, Catul. l 6. c 2…5. impious and hateful, than to impair those possessions which men in former times, when they gave unto holy uses, were wont at the Altar of God, and in presence of their ghostly Superiours, to make, as they thought, inviolable, by words of fearful execration, saying, These things we offer to God, from whom if any take them away (which we hope no man will attempt to do) but if any shall, Let his account be without favour in the last day, when he commeth to receive the doom which is due for Sacriledge against that Lord and God unto whom we dedicate the same. The best and most renowned Prelates of the Church of Christ have in this consideration rather sustained the wrath, than yielded to satisfie the hard desire of their greatest Commanders on earth, coveting with ill advice and counsel that which they willingly should have suffered God to enjoy. There are of Martyrs, whom posterity doth much honour, for that having under their hands the custody of suchggDep. led puer in. T…rul. Apologet. Prudent. Perd…eph. treasures, they could by vertuous delusion invent how to save them from prey, even when the safety of their own lives they gladly neglected; as one, sometime an Archdeacon under Xistne the Bishop of Rome, did: whom when his Judge understood to be one of the Church-Stewards, p. 313thirst of blood began to slake, and another humour to work, which first by a favourable countenance, and then by quiet speech did thus calmly disclose it self. You that profess the Christian Religion, make great complaint of the wonderful cruelty we shew towards you. Neither peradventure altogether without cause. But for my self, I am farr from any such bloody purpose. Ye are not so willing to love, as I unwilling that out of these lips should proceed any capital sentence against you. Your Bishops are said to have rich Vessels of Gold and Silver, which they use in the exercise of their Religion; besides, the fame is, that numbers sell away their Lands and Livings, the huge prices whereof are brought to your Church-coffers; by which means the devotion, that maketh them and their whole Posterity poor, must needs mightily enrich you, whose God we know was no Coyner of Money, but left behinde him many wholesome and good Precepts, at namely, that Caesar should have of you the things that are fit for, and due to Caesar. His Wars are costly and chargeable unto him. That which you suffer to rust in corners, the affairs of the Common-wealth do need. Your Profession is not to make account of things transitory. And yet if ye can be contented but to forego that which ye care not for, I dare undertake to warrant you both safety of life, and freedom dom of using your conscience, a thing more acceptable to you than wealth. Which sait' Parley the happy Martyr quietly hearing, and perceiving it necessary to make some shift for the safe concealment of that which being now desired was not unlikely to be more narrowly afterwards sought, he craved respite for three dayes, to gather the riches of the Church together, in which space against the time the Governour should come to the doors of the Temple, bigg with hope to receive his prey, a miserable rank of poor, lame, and impotent Persous was provided, their names delivered him up in writing as a true Inventory of the Churches goods, and some few words used to signifie how proud the Church was of these Treasures. If men did not naturally abhor Sacriledge, to resist or to defeat so impious attempts would deserve small prayse. But such is the general detestation of rapine in this kinde, that whereas nothing doth either in Peace or War more uphold men's reputation than prosperous success, because in common construction, unless notorious improbity be joyn'd with prosperity, it seemeth to argue favour with God; they which once have stained their hands with these odious spoyls, do thereby fasten unto all their actions an eternal prejudice, in respect whereof, for that it passeth through the World as an undoubted Rule and Principle, that Sacriledge is open defiance to God, whatsoever afterwards they undertake, if they prosper in it, men reckon it but Dionysius his Navigation, and if any thing befall them otherwise, it is not, as commonly: so in them ascribed to the great uncertainty of casual events, wherein the providence of God doth controul the purposes of men oftentimes; much more for their good than if all things did answer fully their hearts desire, but the censure of the World is ever directly against them both aaNovimen mulio tegra, & viges corum, propecrea cecki … quia Ecclesias spolia…tuat, resque earum vestaverunt, abendtetunc vel di ipucrunt, Episcopis…ue & Socerdoribus, oiq ie, quod magi… est, Eccless. eorum 1 …uletuer, & pugnanthus dedetuat. Quapropter nee forces in bello, …re in fide fiabiles suount, nec victores exticerunt, sed reegs multi vulnerati, & plures interlecti v…rterunt, reg…aq & regiones, & quod pejus est, regno co… lectia perd…lerunt, arquc proptiis … tediratibus corurrunt, & ha…er… corent. Verba Carol, Ma. in Cajira. Ca al. l. 7. c. 1…4.bitter and peremptoty. To make such actions therefore less odious, and to mitigate the envy of them, many colourable shifts and inventions have been used, as if the World did hate onelyonly Wolves, and think the Fox a goodly Creature. ThebbTurno rempus erie magoo cum… opeaverk emptum lotactum Pallen…o, & cum spolia ista d…eluque O…erk. Virg. AE… lib. 10. time it may be will come, when they that either violently have spoyled, or thus smoothly defrauded God, shall finde they did but deceive themselves. In the mean while there will be always some skilful Persons, which can teach a way how to grinde treatably the Church with jawes that shall scarce move, and yet devour in the end more than they that come ravening with open mouth, as if they would worry the whole in an instant; others also, who having wastfully eaten out their own Patrimony, would be glad to repair, if they might, their decayed Estates, with the ruine they care not of what nor of whom, so the spoyl were theirs, whereof in some part if they happen to speed, yet commonly they are men born under that constellation which maketh them, I know not how, as unapt to enrich themselves, as they are ready to impoverish others; it is their lot to sustain during life, both the misery of Beggers, and the infamy of Robbers. But though no other Plague and Revenge should p. 314follow sacrilegious violations of holy things, the natural secret disgrace and ignominy,foreign Demost. the very turpitude of such actions in the eye of a wise understanding heart, is it self a heavy punishment. Men of vertuous quality are by this sufficiently moved to beware how they answer and requite the mercies of God with injuries, whether openly or indirectly offered. I will not absolutely say concerning the goods of the Church, that they may in no case be seized on by men, or that no Obligation, Commerce and Bargain made between man and man,Poenam non dico legum quas saepe perrumpunt, sed ipsius turpitud…ni… quae acerbissima est est mon vident Cir. Ofical. 3. can never be of force to alienate the property which God hath in them. Certain cases I grant there are, wherein it is not so dark what God himself doth warrant, but that we may safely presume him as willing to forego for our benefit, as alwayes to use and convert to our benefit whatsoever our Religion hath honoured him withall. But surely under the name of that which may be, many things that should not be are often done. By means whereof the Church most commonly for Gold hath Flanel; and whereas the usual Saw of old was Glaucus his change, the Proverb is now, A Church-bargain. And for fear left Covetousness alone should linger out the time too much,Imponita tu credes else quae invisasent? six ullem supplicium gravius existimas publico odio? Sen. de Benes. l. 3. c. 17. and not be able to make havock of the House of God with that expedition, which the mortal enemy thereof did vehemently wish, he hath by certain strong inchantments so deeply bewitcht Religion it self, as to make it in the end an earnest Sollicitour, and an eloquent Perswader of Sacriledge, urging confidently, that the very best service which men of Power can do to Christ, is without any more Ceremony, to sweep all, and to leave the Church as hare as in the day it was first born; that fulness of bread having made the Children of the Houshold wanton,Iren. l.4 c. 34. Orig. in 18. Num. hom. 11 it is without any scruple to be taken away from them, and thrown to Doggs; that they which laid the prices of their Lands as offerings at the Apostles feet, did but sow the seeds of Superstition; that they which indowed Churches with Lands, poysoned Religion; that Tythes and Oblations are now in the sight of God as the sacrificed bloud of Goats; that if we give him our hearts and affections, our goods are better bestowed otherwise; that Irenaus Polycarp's Disciple should not have said, We offer unto God our goods as tokens of thankfulness for that we receive; neither Origen, He which worshippeth God, must by Gifts and oblations acknowledge him the Lord of all; In a word, that to give unto God is errour; reformation of errour, to take from the Church that which the blindness of former Ages did unwisely give: By these or the like suggestions, received with all joy, and with like sedulity practised in certain parts of the Christian world, they have brought to passe, that as David doth say of Man, so it is in hazard to be verified concerning the whole Religion and Service of God:Psal. …0. 10. The time thereof may peradventure fall out to be threescore and ten years, or if strength do serve unto fourscore, what followeth, is likely to be small joy for them whatsoever they be that behold it. Thus have the best things been overthrown, not so much by puissance and might of Adversaries, as through defect of counsel, in them that should have upheld and defended the same.