have been used by the Romane Church when yet it is most certain that not only Papists but Pagans too by the light of reason may be competent judges of decency and order in externall Rites 3 Others will allow this surname to none that have been abused to superstition and Idolatry but would have them all abolished as most uncomely for the service of God but without reason may not Churches be accounted fit places for publike worship because they have formerly been polluted with Idolatry may not that body which hath made it selfe a member of an harlot become a glorious member of Iesus Christ and a holy Temple for Gods Spirit to dwell in Wise men have alwayes thought that the separation of the use of a thing from its abuse is very possible and that the use of some things stript out of their abuses is very commendable To take away the use of a Ceremony because formerly abused Curatio quidem est sed curatio carnisicis non medici saith (b) Cassand Commonstr viae Circ med Cassander rightly is a cure of the abuse indeed but the cure of a hangman who takes away diseases disasters and life and all at a clap not of a physician who so expells the disease as he saves the life These are all false Cards to saile by By the best writers ceremonies are then judged to be conformable to these directions 1. When they are not elevated above their nature neither used as true and proper acts of worship as vowed chastity poverty and regular obedience among the Papists are nor as instruments to produce supernaturall effects as holy water is sprinkled in the Church of Rome to wash away veniall sinnes and the signe of the Crosse is used to drive away devils 2. When for their multitude they be neither burdensome to the Church making Iews of Christians and Law of Gospell nor occasions of diverting their affections and thoughts from such religious acts and services as are substantiall And therefore such Rites as are not opposite to these rules we are to hold for decent and orderly Determination of decency belongs to Superiours 3. The determination of this decency belongs not to private persons it is not for them to nominate and governours to chuse or for them to bring the writing and superiours to give the seale this would be to make authority but a meere cypher and the Bishops of the Church like those images in the Psalme Which have eyes and see not hands and handle not c. this were an utter vverturning of the body a placing of the feete where the head should be But our Rulers must be judges in these matters the Kings majesty the supreme and the Prelates of the Church the subordinate for 1. this is the honour belonging to their places as it is the honour of the head to judge what is fit and comely and conducible to the wel-fare of the body 2. they are best fitted for this work of determining both in respect of their learning and experience and because of that divine assistance which by their masters owne promise Loe I am with you to the end of the world Mat. 28.20 is usually afforded them though not so far as to secure them from all possibility of mistaking in their decisions To their sentence in these things must inferiours submit if not their judgements for perhaps they are not bound to beleeve at all times that they doe all things well yet their practises both for the honour that is due to their places and the peace of Gods Church which every good member will pursue In Deut. 17.8 9 10 11 12. God enjoyneth the people under the paine of death in all their doubts and controversies to stand to the sentence of the Priest and to square their practises thereby he thought it not fit then for the people to be judges of doubtfull cases and doth he think it convenient now I will therefore conclude with the speech of Nazianzene Greg. Naz in Orat. quâ se purgat Presume not ye that are sheep to make your selves guides of them that should guide you neither seek to skip over the fold which they have pitcht about you it sufficeth for your part if you give your selves to be ordered Take not upon you to judge nor make them subject to your laws who should be a law to you for God is not a God of confusion but of order and peace in all the Churches of the Saints 1 Cor. 14.33 And so leaving Rites and Ceremonies for their determination to the heads of the Church as peeces of coine which beare their image and superscription I passe from the point to the Consectaries resulting from it 1. From hence we may see that Laws or Canons concerning orders in the Church are alterable and binde to their use no longer than they that made them are pleased to urge them Matters of faith and morality will endure no addition diminution or change because their authority is divine but matters of order and decency doe because their authority is humane Every particular or nationall Church hath power to ordaine change and abolish ceremonies and Rites ordained only by mans authority so as all things be done to edification (a) Art 14. It is the subscribed doctrine of our owne Church and a proofe of the Consectary Upon this ground S. Ambrose in his owne Church abrogated an old custome of feasting at the Tombs of mâ—rtyrs (b) â—ud â—es in Aug de Civ Dei l. 8 c 27. Sâ—d â—c Ambrosiâ—s â—â—â—râ— veâ—uâ—t ne uâ—â—â—ocâ—sio lâ—â—oâ—sis se ingâ—rgâ— andi qâ—ua illa quâ—si parent lâ—a superstâ—m genâ—liâ—m â—sâ—t siâ—n 〈◊〉 lest occasioÌ„ of quaffing should be given thereby to drunkards and because those parentalia funerall feasts were very like to heathenish superstition And how many Apostolique and ancient Rites have long since bidden the world good-night by the Churches pleasure only on the same ground (c) Cassand l de ossic Pâ— pag. 855. Cassander reckons up two sorts of old ceremonies which because they were different have been differently dealt with 1. Some there were which are of perpetuall use to preserve the memory of Christs benefits and to traine up Christian people in piety Such were those famous festivals of Easter Ascension and Whitsontide for by their anniversary solemnizations and by the publique reading and explaining the histories sutable to those holy-dayes people are put in minde of those Acts which Christ did for their redemption and excited to shew their thankfulnesse to him by their love and obedience to his laws Of this sort also have singing of Psalms and sacred hymnes in the Church reading of sutable prayers and Scriptures at the holy communion silence of women in the congregation and the fast of Lent been accounted All these therefore have been religiously preserved without the least alteration 2. Others of them were of an inferiour nature and may be divided into three ranks 1. Rites of no great
hath authority to punish as well as to prescribe Secondly he beareth it not in vain hath authority to smite with that sword and to put his power in practise upon evill doers There is one Law giver saith S. Iames cap. 4.12 who is able to save and to destroy in which words is given us by consequent to understand that it belongs to all Law-givers to doe either of these as occasion requires And the reason why they are to have this power as well as the former is because it is a back to the former without this that other would be unprofitable for (c) Morinus de cens eccles c. 2. Inermis authoritas non authoritas dicenda est sed authoritatis larva unarmed authority is rather a mask and semblance of authority than authority indeed Into all creatures God hath put two faculties 1. A concupiscible by which they are caryed to seek out whatsoever things are needfull for their preservation 2. An Irascible by which they are inabled ad omnia contraria eliminanda to expell by slight or resistance at least in endeavour whatsoever threatens their destruction And without this last the former would not be sufficient to keep the creature in being Answerable to this there is in governours a concupiscible faculty of making good orders for the maintenance of that body wherof themselves are a part and an Irascible of resisting and executing vengeance on such irregular persons men of Belial as assault that body those orders and without this that other of making laws is not only weak and of little use but oft times a snare to law-makers who otherwise would be like the log in the fable fabula vulgi a scorne to the rude unruly multitude But lest some may think that this last power is peculiar to the civill magistrate A coactive power necessary to Chu governours and belongs not to Bishops and governours of the Church their Canons being but councells and their authority only to perswade as (a) V. d. Vrsin catech some of note to the disparagement of their learning doe not stick to say Par. Orat. de Q. anleges magist obligent Consc pag. 13. Cast your eyes on Timothy and Titus two Bishops of the Church S. Paul armeth them both with this double authority Command and teach saith he to Timothy 1 Tim. 4.11 There is a power directive given him Them that sin rebuke before all that the rest also may feare 1 Tim. 5.10 there is his power coactive And to Titus he saith These things speak and exhort and rebuke with all authority Tit. 2.15 Teach there is his authority to informe and direct but is this all No Rebuke too there is power to censure the disobedient But how rebuke not with weak words only for that belongs to the inferiour Clergy but with all authority that is with censures deeds even to the stopping of mouths if need be as we may see Tit. 1.11 Nor doth S. Paul give these his Bishops any greater allowance than he knew his master would warrant for he was not ignorant of what with his owne mouth he had uttered Mat. 18.17 18. Goe tell the Church and if he neglect to heare the Church let him be unto thee as a heathen man and a publican Verily verily I say unto you whatsoever ye shall binde on earth shall be bound in heaven c. In which words 1. Our Lord erecteth a Tribunall in the Church to which offenders against the Church must be cited and by it censured Goe tell the Church 2. He ratifies and setleth it whatsoever ye binde on earth c. â—i whomsoever you cast out for neglect or contempt of that authority which I have given you shall be reputed an outcast in the kingdome of heaven and by consequent whatsoever other punishment you justly inflict shall be authorized in the highest Court by the highest judge What will you saith S. Paul 1 Cor. 4.21 shall I come unto you with a rod or in love and in the spirit of meeknesse that is will you be perswaded by faire words or shall I exercise my Iudiciall authority over you shall I punish you For as the rod of Christ signifies his authority to rule his servants and subdue his enemies and therefore is called the rod of his strength Psal 110.2 So doth the rod of S. Paul here signifie his punishing power as S. Chrysostome and S. Austin expound the place And which is a thing that should work with us this is also the doctrine of our owne Church to the truth of which wee my brethren of the Clergy have subscribed Whosoever saith the Article by his private judgement willingly and purposely doth openly breake the traditions and ceremonies of the Church which be not repugnant to the word of God and be approved by common authority ought to be rebuked openly that others may feare to doe the like as he that offendeth against the common order of the Church and hurteth the authority of the magistrate and woundeth the consciences of weak brethren And shall we not thinke that the Church hath need of this latter power as well as the common-wealth Are people so well affected to the orders of the Church that they will obey them if they be but barely propounded or at most by a few perswasions commended to their obedience Is the Church so setled by divine goodnesse that no unruly windes within her bowels can make her quake Or is the King of the Church so carelesse of his flock which he hath purchased with his owne blood that he hath given it weaker supports than Kingdomes and civill States enjoy and hath set over it shepheards indeed but yet lame ones that cannot or must not strike if there be occasion Certainly this earthly Paradise would soon be entred and wasted were not those Angels that are set to keepe the doore armed with a flaming sword of vindicative power to keep out or drive out all those that either professedly or secretly have evill will to Sion And therefore we cannot think with reason that Church-governours have the place of commanding but no power of compelling and urging obedience to their commands The Lords of the Gentiles c. no argument against the Churches primitive power But they that would have a parity in the Church and would make Church governours to be but empty Cyphers alledge the speech of our Saviour to his disciples contending among themselves for superiority Mat. 20.25 26 17. The Lords of the Gentiles exercise dominion over them and they that are great exercise authority over them but it shall not be so among you But whosoever will be great among you let him be your minister and whosoever would be chiefe among you let him be your servant c. And say that Christ here compares the world and his Church and forbids the use of that power to the Pastors of the one which belongs to the Princes of the other and that is principally a punitive and coactive
this Church to its primitive purity For the procuring of which hee takes a mixt course that they might neither detest his severity nor yet despise his lenity One while he sharply reprooveth another while he gently allureth in one place hee punisheth in another he prescribeth In this Chapter hee meeteth with two faults disorder and unprofitablenesse and because contraria contrariis curantur distempers are usually cured by remedies of a contrary nature for the healing of their unprofitablenesse in the use of their religious exercises he command that all things bee done to edification ver 26 and for the removall of their indecencies and disorders he requires that all things be done decently and in order And so I am come to my Text. In which by the judgement of expositors St. Paul investeth the Corinthians The scope and parts of the Text and the point insisted on and in them all Christian Churches with authority to ordaine Rites and Ceremonies appertaining to order and decency in the service of God (a) Hinc apparet liberum esse Ecclesus titus ordinare servientes ordini decoro Heming in hunc locum Hinc aparet saith Hemingius hence it appeareth that it is in the liberty of Churches to ordaine rites serving to order and comelinesse (b) Facit Ecclesiae pâ—testatem de decoro et ordine ecclesiastico liberò disponendi et leges ferendi Par in hunc loc Facit Ecclesiae potestatem c. He gives the Church saith Pareus power freely to dispose of things belonging to Ecclesiasticall order and decency (c) Non potest haberi quod Paulus hic exigit ut decenter omnia et ordine fiant nisi additis constitutionibus tanquam vinculis quibusdaÌ„ ordo ipse et decorum servetur Cal. Instit l. 4. c. 10. Non potest haberi c. That which St. Paul requires saith Calvin cannot be had unlesse there bee Canons made by which as by certaine bands men and things may bee kept together in a comely order (d) Davenant de Iudic. Contâ— fidei c. 16. p. 84. And the Reverend Bishop of Salisbury having delivered a position that the Prelates of the Church have power to appoint rites and ceremonies respecting the externall policy of the Church prooveth it by my text Let all things be done decently c. These words therefore in the opinion of these men and almost all writers on these words or point containe the Churches Investiture and may be cast into these two parts 1. The Churches liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let all things be done 2. The Churches limits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently and in order Or else into these two 1. Her Authority to make laws Let c. 2. The object about which her Authority is to move matters of order and decency decently c. From both these ariseth the point on which I purpose to build my present discourse and which I will deliver in the words of our twentieth Article That the Church hath power to decree Rites and Ceremonies In the handling of this conclusion 1. I will explaine the termes 2. Prove the point 3. Touch upon such consectartes as the point doth naturally derive it selfe into Of all these with what brevity I can The termes explained what is meant by Ceremonies and Rites The termes are two the Ceremonies and Church Ceremonies are externall acts and adjuncts annexed to sacred Services For in Religion there are two things considerable Substantialls and Circumstantialls Substantialls are of two sorts 1. Matters of faith and manners to be beleeved and done of necessity to salvation conteined in the Creed and ten Commandements 2. Sacraments ordained for the bringing of men and women into the Church and their conduct therein to everlasting happinesse About these the power which the Church hath is to preserve them as the Ark did the tables of the Law to give an honorable testimony to them to consecrate to dispense them to her children and to transmit them to posterity in which respects she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pillar and ground of truth 1 Tim. 3.15 Power to make adde alter or diminish these she never had Never durst any Prelates in the Church but the Pope take liberty to stamp new Articles of faith or to joyne Traditions to the writteÌ„ word of God for supply of its imperfection which are of the same authority Sess 4. decreâ— 1 and to be received pari pietatis affectu with the like religious respect as the Trent Councill hath determined never did any presume but he to curt all the Lords Supper by taking away the cup from the people or to transforme the Sacrament into a Sacrifice propitiatory for quick and dead to the great injury of that alsufficient Sacrifice once offered upon the Crosse by our Lord himselfe In all these manum de tabula hands off for they are all above the Churches power But Secondly there are besides these some ceremonialls and circumstantialls necessary for the right ordering and cariage of Gods service the trayning up of people in piety and the preservation of religion for without ceremonies saith Zanchy (a) Sine Ceremonâ—s nec sideles in unum convenne coâ—lescere possunt nec Deo publice seâ—vire Zanch de Reâ— l 1. p 420. neither could the faithfull grow up together into one body nor give God any publique worship That God is to be worshipped by his owne rule and with his owne prescribed acts and dutyes of religion is Substance but that this may bee well done some circumstances of time and place persons gestures habites c. must bee determined What therefore shall be the times wherein Gods people must come together to worship him and how farre they are to be sanctified what are to be the places wherein wee are to meet and how to be adorned in what order divine Service shall be celebrated with what habit the Priest when he commeth to minister before the Lord should be clothed what gestures of body both Priest and people shall use in their publique devotions and the times when this or that particular gesture of kneeling standing sitting or bowing may be used with most comelinesse and profit what kinde of places are fittest for Service and Sermon what tables what chalices what other ornaments doe best beseem that sacred mystery of the Lords Supper c These and such like circumstances are the things permitted to the Churches liberty to determine What we are to understaÌ„d by Church By Church which is my second terme I meane not private and inferior members of the Church whose place is obedience not government for we should have a mad Church and a miserable divine service if every private spirit might have authority to order these things as hee thinkes good It would be I feare me like that mis-shapen Picture which the Painter Polycletes made by the peoples direction a very deformed one a Church and Service that could not be knowne or
power For the removall therefore of this Gorgons head which doth so amaze the vulgar and make them think that Bishops should use no punishments for the safeguard of their determinations two things are to be noted 1. The persons which are here compared and distinguished 2. The drift and purpose of our Saviour in this comparison 1. For the persons we are to know that they are not Aaron and Moses the Clergy and the Laity but Christian and Pagan governours as appeares by the notation of the word for where doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie lay men men distinguished by their callings in the Church not nations divided from the Church It is alwayes opposed to the Christian Church and men living therein whether ministers or people and is as much in signification as the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Septuagint doe alwayes translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we may see Esay 11.10 Psal 2.1 c. Now Goijm signifies all nations that were not Iews all such as they esteemed to be out of the Church and therfore the (a) Buxtorf lexic de vocab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudaei appellant Christianos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi Gentem abommabilem affectu proisus malitioso Iews doe at this day call the Christians because they account them the greatest aliens from the common-wealth of Israel Goijm unbeleeving people Besides if we looke into the new Testament we shall see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are never used but where Gentiles are mentioned and must be understood (b) Mat. 4.15.10.5 Luke 2.32 Act 4.27.9 15.13 46. Rom. 2.24.3.9 c. Our Saviour therefore must have spokenhere very improperly and far otherwise than the language did lead him had he by Gentiles in this place meant lay men The comparison therefore which is here made being between Infidels and the Church indefinitely as it includes all her members and magistrates civill and Ecclesiasticall it followeth that the restraint here given doth not respect the Prelates of the Church determinately but equally all that beare rule in Christian Common-wealths and so can be no argument for the clipping of the Churches wings more than for the limiting of civill authority Secondly for the scope of our Saviour it was not 1. To forbid magistracy among Christians as the Anabaptists would have it for then there would be a plain contradiction between him and his Apostles who taught that the higher powers are ordained by God and that they were to be obeyed by all that were under them (a) Rom. 13.1 1 Pet. 2.13 14 17 c. and this would have brought the whole world into confusion long since there being no possibility of its consistence without government Nor secondly was it his purpose to forbid a superiority of some over others in the Church for 1. He forbids that only which himselfe did refuse propounding his owne practise as an example of that doctrine which he taught them It shall not be so among you for I am among you as he that serveth But did he ever renounce authority over his disciples while he lived among them did not he rather behave himself as a commander and master enjoyning them from time to time what he would have them doe and did not he willingly accept that title of Lord and master which his disciples gave him John 13.13 Yee call me master and Lord and ye say well for so I am 2. He prohibites not what he supposed but hee supposeth that there was to be a sub and supra a subordination and superiority among them as the words maximus and minimus greatest and least here used doe import Neither was it in the third place to hinder the annexion of civill authority to the Church and to restraine Church-men from being Iustices of peace or privy Counsellours c. For Christ doth use this speech to his disciples to disswade them from striving about superiority but if this had been his meaning that the disciples should not be ambitious of temporall power it would not have reached home nor been a sufficient argument for that purpose for they might have reasonably replyed Sir we strive not to be Kings or Princes or Counsellers of State let us have authority in the Church and we ask no more What then was our Saviours intent in this prohibition The true meaning of that Text. It was to prevent the vicious customs of heathen Kings and Lords in Christian Governments whether spirituall or temporall Their vices or faults in government were especially two 1. Their ruling by their owne wills in stead of laws 2. Their ruling for their owne ends without respect to the peoples good as if the lives and goods and children and servants of their subjects had been made only to serve their turnes and maintaine their pomp This was their chiefe fault and thus did they governe as appeares by the speech of Samuel (a) 1 Sam. 8.11 This will be the custome of the King that shall raigne over you He will take your sons and appoint them for himself for his chariots for his horsemen c. and your daughters for his confectionaries cookes and bakers c. who sought to deterre the people from desiring a King by describing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the custome and fashion of their King treading in the steps of his neighbour princes who were all Ethnicks And so much doth the Originall word by which their manner of governing is here described import which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they play the Lords they domineere over their people as if they had all that soveraignty over them that can be imagined This potestatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this vicious and unreasonable manner of ruling our Lord would have his disciples and all Christians to take heed of allowing them in the meane time potestatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fatherly kinde of power over their inferiours to governe as parents doe their children with an eye on their good and consequently to correct and punish them when they prove bad children and unruly The Shepherds of the Church may governe their flocks but not with force and cruelty as they did in Ezekiels time Ezek. 34.4 they may take the oversight of Gods heritage 1 Pet. 5.2 but not as absolute Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-ruling them saith the translation in the margine for their owne either covetous or ambitious ends Lay these two things then together 1. Christ compareth the Gentiles and Christians in their kinde of governing and 2. His intent is to barre all Christian Princes and Prelates from exercising a tyrannicall rule over their inferiours and to win them to that (b) Moderationem Apostolicae potestatis illius rectum usum ad divinae voluntatis praescriptum ea verba docent Pilson de eccl Guber c. 6. p. 91. moderation in their government that becomes his people and it will appeare that this
pertinentibus in all things which the chaire ought to prescribe them as when servants and children are commanded to obey their masters and parents in all things Col. 3.20 22. It is meant In omnibus quae pertinent ad jus dominativae potestatis saith (a) Aug. 22. q. 104. art 5. ad 1. Aquinas in all things which appertaine to masters and parents right and authority to command Now they had authority to command 1. Whatsoever was within the verge of their owne calling 2. Whatsoever was not repugnant to superiour laws of God or the State in which they lived to which being but subordinate and delegated rulers themselves were subject as well as their people Put all these now together and the meaning of our Lord will appeare to be That in all things belonging to their office and authority the people were to obey the Scribes and Pharisees who were their spirituall Pastors and Governours because the office of instructing and prescribing was committed to them And from this charge resulteth most evidently this faire conclusion that it is the duty of people to submit themselves to the directions and prescriptions of their Bishops and spirituall rulers who succeed a greater than Moses Christ and his Apostles in the oversight and government of the Church in all such things as they perswade or prescribe not contrary to the word of God and the established government wherein they live And consequently it belongs to us that are inferiours whether ministers or people to submit to those orders and Ceremonies in the Church which are in the power and hands of our Prelates to prescribe Quest But what if they passe their bounds and command us things not lawfull Answ Our Ceremonies are rightly qualified I answer 1. If wee bee sure that at any time they doe so we are not to obey them for whether it be better to obey God or man judge yee saith S. Peter Acts 4.19 2. In determining Rites and Ceremonies which are the subject of our discourse there is no just cause to feare that 1. Because the constitution and specification of things of this nature as hath been proved appertaines to Ecclesiasticall power and by the Kings Prerogative Royall and supreme authority in causes Ecclesiasticall was granted and confirmed unto the Bishops of our Church under the great seale of England as we may see in his last Majesties Declaration set downe before and after the booke of Canons 2 Because the Rites in use among us have all those conditions in them with which lawfull and comely ceremonies ought as I have said to bee qualified They are but few such as have beene least abused such as may be altered when authority sees cause and therefore not esteemed of equall rank to the law of God such also as are neither dark nor dumb ceremonies but carry their signification in their foreheads and therefore not easily liable to any great abuse they are such too as are imposed on us without contempt or prejudice to other Churches that use them not as our Church hath been pleased for the preventing of idle cavils and the satisfaction of scrupulous mindes with much wisdome and tendernesse Whether they must be obeyed with a doubting of conscience Quest 2 Answ to declare her selfe in the Preface before our book of Common-prayer But what if we doubt may some say whether these Rites be lawfull and good or no must wee then obey 1. After so long a time and such good meanes of information it is not fit that any should doubt nor likely that many do doubt without much wilfulnesse (a) Confer at Hamp Court pag 66. It is to be feared that some of them which pretend weaknesse and doubting are strong enough if not head-strong and such as thinke themselves able to teach the King and all the Bishops of the Land they are not my words but the speech of a King even our late Soveraigne Lord of happy memory 2. Obedience must be yeelded to things commanded and consequently to these notwithstanding doubting If a doubt be only speculative of the lawfulnesse of such things as lie in a mans own liberty to do or forbeare then it is the safest course not to doe them for as according to the Italian proverb that meate which a man doth not eate will not hurt him so such things as he forbeares will not offend his conscience nay in such a case to doe any thing doubtingly is a sinne as the Apostle tells us Rom. 14.23 He that doubteth is damned if he eate because he eateth not of faith for whatsoever is not of faith is sinne But if the doubt be practicall and the matter of it a thing commanded by superiors as these things are of which we are now speaking that doubting doth neither infer nor excuse our disobedience Such a man as is troubled with this kinde of doubting if he have time and means should expell the doubt that he may yeeld obedience where he oweth it with cheerefulnesse But if he will not or cannot expell it the things enjoyned he must doe the doubt remaining For that lawfull authority is to be obeyed is certain that this or that thing commanded by that authority is unlawfull is doubtfull Now when a doubt stands in competition for mastership with a cleare case the doubt in all reason must yeeld and that which is cleare and certaine must be done for è malis minimum of two hard choyces the best and safest is to bee made Aug. ep 86. ad Casulâ—a Episcopo tuo in hisce noli resistere quod facit ipsâ— sine ullo scrupulo sectare And therefore what S. Austin sayes to Casulanus I say to every one Episcopo tuo in hisce c. withstand not thy Diocesan in these things but what he doth without scruple imitate what he commands obey But what doe I talke of obeying in this licentious age it being such that it is almost accounted a fault unpardonable to preach for subjection to the Churches Hierarchy and he esteemed the purest man that is the greatest stickler against it But the spirit of contention will not alwayes raigne it is pitty it should and therefore in hope to prevaile at least with some I say againe in the words of S. Hierome Esto subjectus Pontifici tuo quasi animae parentem suscipe Be subject to thy Bishop and reverence him as the father of thy soule Three sorts I should here perswade to obedience Our selves of the Clergy our Church-officers and our people But because the submission of the two last for the most part stands and falls in ours I should hope I might the more easily winne them if I could but prevaile with you my brethren for a compleate and cheerfull conformity Omne malum ab Aquilone Disobedience to Church-governours begins at the Clergy if there be disaffection in our people it begins too often at the Sanctuary for like priest like people saith the Prophet The forming of childrens mindes