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
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
acknowledged for such except a man should write upon it as under some rude draughts men use to doe this is a church or set a cryer when people are worshipping God in his House to proclaime and say this is divine Service But by Church I meane the Churches Pilots who sit at the sterne and are by their office to guide the Ship of the church through the Sea of this world to the haven of eternall happinesse those whom the Apostle calleth Act. 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops and Heb. 13.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rulers and watchmen of the Lords army For as head and members divide the body naturall and the members with all things belonging to their comelinesse and welfare are ordered by the head and could not bee disposed of by the members without a schisme in the body 1 Cor. 12 so heads and members divide all bodyes civill and ecclesiasticall and whatsoever is to bee done for matter of direction and government hath alwaies beene and must bee the sole prerogative of the heads of these bodyes unlesse wee will have all common wealths and churches broken all to peeces And so I come from the termes to the point The power of the Magistrate is dignified with the name of Sword Rom. 13. Hee heareth not the sword in vaine the authority of the Church with the name of keyes Mat. 16. To thee will I give the keyes of the Kingdome of Heaven These keyes are twofold 1. A Key of order which is the priviledge of the whole Priesthood and it is an Authority of administring the word and Sacraments of remitting and retaining sinnes in interiori foro in the Court of Conscience 2. A Key of Iurisdiction which is a power of binding and loosing men in Foro exteriori in the courts of justice and of making lawes and orders for the government of Gods house And this is peculiar to the Heads and Bishops of the Church as will appeare 1. by examples 2. by consent of writers 3. by reason Proved by examples of the Apostles 1. It appeares by Examples both of the Apostles and Churches of God who have in their severall generations put this Authority into execution It seemeth good to the Holy Ghost and to us to lay upon you no greater burthen than these necessary things that ye abstaine from meats offered to Idolls and from blood and from things strangled and from fornication say the Apostles in their letter to the Gentiles Acts 15.28 In which words we see 1. That they make a Canon 2. That this Canon was concerning abstinence from some things that were indifferent for such were those Idolothytes things strangled blood 3. That they usurped not this authority but had it from the Holy Ghost whom therefore they joyne with themselves in their letter as President of their Commission It seemeth good to the Holy Ghost and to us Nor did they exercise this power onely when they sate in the Councill together but when they were asunder also for St. Paul doth often mention constitutions that hee made for divers Churches For the Churches of Galatia hee made an order That collections should bee made for the poore on every first day of the weeke and meant to bring in the same custome into the Corinthian Church 1 Cor. 16.1 2. He framed ordinances for Corinth 1 Cor. 11.2 viz that women should cover their heads men uncover theirs in the Church v. 6 7. that men should not use long haire but women should ver 14 15. that they should tarry one for another when they come to receive the holy CoÌ„munion v. 33. c. And hee commends that people for keeping those his traditions ver 2. and promiseth when he came againe to dispose of other things which were not as yet well setled and ordered ver 34. Some also hee made for the government of Thessalonica 2 Thess 2.15 where hee exhorts them to hold fast the traditions which he had taught them both by word of mouth and by letters and 2 Thess 3.14 where hee commandeth opposers against his determinations to be excommunicated But perhaps it will be said Object that their Traditions were of divine authority because they were Pen-men of the Holy Ghost and did but convey those constitutions to the Churches which the Holy Ghost did make and indite for their use It is true Answ that the Apostles spake by inspiration and were imployed in writing downe Gods word for the good of the Church but yet many things they spake and did not as Secretaryes to the Holy Ghost but as ordinary Pastors of the Church (a) Qâ—atenus erant ordinatii ecclesiae Rectores de hasce titibus externis pro sua sapientia statuebant quod ad aedificationem ecclesiaâ— facere videbatur Davâ—t l. de Jud. Cont. c. 16. rat 2. As appeareth most plainly by some speeches which St. Paul le ts fall in 1 Cor. 7. I speake this by permission and not of commandement ver 6. To the marryed I command yet not I but the Lord ver 10. To the rest speake I not the Lord v. 12. Concerning Virgins I have no commandement of the Lord I give my judgement as one that hath obtained mercy of the Lord to be faithfull ver 25. In all these passages 1. He distinguisheth betweene authority divine and humane 2. He affirmeth that he did advise and command many things by his own power as a prudent pastor of the Church for which he had no expresse and particular command from the Lord. Now if he did by his owne authority prescribe some things to be done for the guiding of people in point of manners and morality much more did he take that liberty in point of order and ceremonies And of the Iewish and Christian Churches To these examples of the blessed Apostles I may joine the practice of the Iewish Church who though they had an externall forme of discipline prescribed them and all things belonging thereto even to the pinnes and barres of the Tabernacle the broomes ashpans and snuffers of the Sanctuary yet they tooke liberty to adde some things which were not expressely commanded They annointed their dead with odours and our Saviour was content to be buryed after that manner The Rubenits built an Altar on the bankes of Iordan Iosh 22. which Ioshua and the heads of the people permitted to stand Solomon built an Altar of himselfe by the brazen Altar 1 Kings 8.64 And which comes nearer to our purpose the Iewes did institute two great Festivalls to be solemnized every yeare the Feast of Purim in memory of their deliverance from the bloody conspiracy of Haman and the feast of Dedication for a memoriall of the Temples purification after it had been polluted by King Antiochus And this holy day set up by their own authority our Saviour was so farre from disliking or reproving that he was pleased to honour it with his gracious presence Iohn 10.22 The order also of their burials and the rites of
THE CHVRCHES AVTHORITY ASSERTED IN A SERMON Preached at Chelmsford at the Metropoliticall Visitation of the most Reverend Father in God VVILLIAM Lord Arch-bishop of Canterbury his Grace c. March 1. 1636. BY SAMUEL HOARD B. D. and Parson of Morton in Essex HEB 13.17 Obey them that have the rule over you and submit your selves for they watch for your soules as they that must give account that they may doe it with joy and not with griefe for that is unprofitable for you LONDON Printed by M. F. for JOHN CLARK and are to be sold at his Shop under S. Peters Church in Cornhill MDCXXXVII To the Christian and courteous Reader SO Sweet a thing is Peace that God is pleased to put it into his owne title and to style himselfe the God of Peace 1 Thes 5.23 Nay Peace and Love it selfe 1 Joh. 4.16 and to pronounce him that seekes and makes peace a blessed man Blessed are the Peace-makers Mat 5.9 But much more amiable is the peace of the Church being the principall thing that our blessed Sauiour next to mans peace with God came into the world to procure Ephes 2.15 and that which makes Gods family on earth like to the State of innocency in Paradise and of glory in heaven This peace therefore should every sonne of peace pray for Pray for the peace of Jerusalem Psal 112. and pursue with all endeavour possible as men doe their game for so the word may signifie Hob. 12.16 Follow peace with all men But what peace can be expected without unity like Hypocrates twins they decay and thrive live and die together And therefore S. Paul puts them both together Ephes 4.3 Endeavouring to keep the unity of the Spirit in the bond of peace and for the procuring of agreement in affections he conjures the Philippians by all the arguments enforcing concord among Christians to a consent of judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be of one minde Phil. 2.2 to beleeve and think the same thing And therefore it should be every mans care contrary to the custome of too many turbulent dispositions who can fish best in troubled waters and gaine most profit or respect to themselves by kindling contentions among brethren not only to marke them that cause divisions and avoide them Rom. 16.17 but fixâ— pede with a sâ—eled resolution and courage to oppose them as S. Paul did S. Peter Gal. 2. when he saw that he did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk with a right foot and take a right course for the uniting of the mindes and by consequent the hearts of Jews and Gentiles As therefore it hath alwayes been my desire that we who are of the same saith might be if possible in all things of the same opinion so I thought it my duty at this time having so faire an occasion by the command of my superiours to preach the Visitation Sermon put into my hands to cast in my mite toward the purchasing of this pearle and to set one small prop under the house and Church of God in our Israel too much tottering by our mutuall dissentions and for that end to justifie the authority of our Church in requiring an uniforme subjection in judgement and practise at the hands of her children to the comely and good orders therein established and to perswade a generall good opinion of and obedience to her just authority in these things Some there be so obstinate in their error and undutifulnesse that like Solomons foâ—le though they be brayed in a morter and sufficiently convinced of their false and disorderly opinions and practises will not leave their folly others there be I hope of more teachable and tractable tempers and willing if better informed to frame their courses to more moderation and subjection Now sermons of this nature may be of use to both these to the first to take off their fig-leaves and present them naked as troublers of Israel to the deserved stroke of justice to the rest to make them peaceable members of the body wherein they live and obedient children to the heads by whom they are governed Whether I shall effect this last and best end of such discourses by preaching or printing this small peece I know not I doe not altogether despaire the former I doubt not I shall in some measure compasse at least liberabo animam meam I shall hereby discharge mine owne conscience and famam meam redeeme in some degree my reputation too Words being then most liable to envious mistakes and mis-reports when they are but taken in by the eares of some few partiall and prejudging hearers not exposed to the eyes and view of more indifferent and charitably minded Readers Bring an obedient and peaceable spirit with thee and then reade and censure as thou seest cause Sa Hoard REcensui concionem hane cui titulus est The Churches Authority asserted in qua nihil reperio quò minus summâ cum utilitato Imprimatur March 28. 1637. SA BAKER THE CHVRCHES AVTHORITIE 1 COR. 14.40 Let all things be done decently and in order OF the Devils practises against the Church The Cohaerence of the Text. which our Saviour gives notice of Mat. 13.25 while men slept the enemy came and sowed tares among the wheat and went his way the Corinthians were too true an example For no sooner had S. Paul after much paines taken to sowe the good seed of saving truth among them and to make them one of Christs cornfields departed from them to plow up other grounds to plant other Churches but the enemy of Christ and his deare Church began to sow the tares of ungodlinesse among them which as ill weeds for the most part doe sprang up apace For they became 1. Sectaries dividing themselves among Christ Apollos Paul and Cephas 1 Cor. 1.11 12. and making men the Lords of their faith and consciences which they should have captivated to Christ alone 2 They were Heretiques denying a fundamentall Article the Resurrection 3 Polluters also of Gods sacred worship and ordinances First by their base indecencies Their women sate before God with their heads uncovered and the men with their hats on 1 Cor. 11.4 5 they mingled intemperate and carousing bankets with the spirituall feast of the blessed Eucharist ver 21 their women beyond the modesty that becomes that sexe presumed to chat and talke their shares in the congregation c. 14.34 Secondly By their disorders likewise for they received not the holy Communion together but by snatches one before another came cap 11.33 they interposed unseasonable questions while their Ministers were preaching and rudely interrupted them in their discourse cap 14.29 Thirdly By their empty and unprofitable assemblies for their trumpets made an uncertaine sound they prayed in their Churches in a tongue they understood not All these were great scandalls 1 Cor. 1.11 The Apostle therefore being informed by some of Cloes family of their declined condition like a loving pastor labours to remove these tares and reduce
their mariage were most or all of them made by their owne discretion Had these Iews to whom God had given a perfit platforme this liberty and have not Christian Churches to whom no rule is in this case given the same power in such things and a far greater And this liberty have all the governours likewise of Christian congregations used in their severall Churches and ages as I shall have occasion to intimate by and by All which examples are an evident proofe of the Churches power in these externall ordinances because 1. there is no Precept against these examples for against an expresse command examples prove nothing 2. The Apostles were more faithfull servants to their Lord than to intrench upon his royall prerogative and more humble than to goe beyond the bounds of their commission 3. It cannot with reason bee imagined that Christ would suffer his Church throughout all ages to sleep to securely in so great an error The power of the Church proved by consent of writers And therefore leaving this I come to my second argument for the proofe of the Churches power the Consent of Writers which is an argument beyond exception and able of it selfe to put the point in hand out of all question Calvin whom all Sectaries make their Oracle in their plea against Ceremonies hath these words (a) Calv Opusâ— pag 344. Ne quis nos calumnietur nimis morosos c. Let no man thinke or say that we are so severe and harsh as to take away all liberty in externall rites I here give all readers to understand that I contend not about ceremonies respecting order and decency in the Church Our dispute is against those acts whereby some thinke that God is truly and properly worshipt I deny that these are under the power of men And in (b) Idem Instit l. 4. c. 10. Sect. 14 another place he saith Ergo inquies nihil ceremoniale rudioribus dabitur c Therefore thou wilt say shall nothing Ceremoniall be appointed for the instruction of the ruder sort I say not so for I know well enough that all such helps are profitable to them only I contend that in prescribing them such a manner and measure be used as may illustrate not obscure Christ And (c) Calv â—b Sect. 30. in the same Chapter hee layes it downe for a conclusion That Christ would not prescribe particularly concerning ceremonies what we ought to follow but referre us to the direction of generall rules We hold saith Perkins (d) Perk. â—es Catâ—ol of Traditions conâ—l 3. that the Church hath power to prescribe ordinances rules or traditions touching the time and place of Gods worship and concerning order and comelinesse to be used in the same Peruse the Harmony of confessions and see whether this be not the judgement of all those Churches More particularly for instance take the Auspurge confession Melancthon the contriver of it directly for this power saith (e) Aug. confes Art ult Apol. ejâ—dem Licet Pastoribus Episcopis c. It is lawfull for Bishops and Pastors to make Canons that things be done in order in the Church and he proves it by S. Pauls example Sic Paulus ordinat c. So S Paul ordained that women should cover their heads and confine their tongues in the congregation c. Only some Cautions he gives to this effect 1. That these orders be not imposed as parts of Gods worship 2. That they be not urged as things necessary in themselves 3. That for their matter they be not contrary to any Evangelicall truths for if an Angell from heaven should preach unto us another Gospell wee are to hold him accursed In all which cautions he doth not deny or abridge the power of Church-governours in these matters but only remember them how to use their liberty therein to that end for which they received it the glory of God and the Churches edification according to that speech of S. Paul This authority is given us for edification and not for your destruction 2 Cor. 10.8 But what need I stand upon particular instances Do we not all grant in our controversie with Papists about traditions that there are 2. sorts of traditions Apostolicall and Ecclesiasticall and that both these are under the power of the Church 1. We yeeld that there are Apostolique traditions rituall and dogmaticall which are no where mentioned or not enjoyned in the Scriptures but delivered by word of mouth from the Apostles to their followers for some of which these are reputed viz. the number of Canonicall bookes the Apostles Creed the baptisme of infants the fast of Lent the Lords day and the great festivals of Easter and Whitsontide These we justly take for theirs grounding upon S. Austins rule (f) Quod universa tenet ecclesia nec concilâ—s institutuÌ„ sed semper â—tentum est non nisi authoritate Apostâ—lâ— traditum rectissimè creditur Aug. de Pap. cont â—onat l 4 c. 24. Those observations which have beene of universall use in the Catholique Church and appeare not to have beene the Constitutions of generall Councils we are in reason to hold for Apostolique traditions 2. Besides these wee confesse that there are and have been many ancient Ecclesiastique traditions also from which as their foundations grew those noted practise of (g) Tert. Câ— â—il c. 3. not fasting on the Lords day of (h) â—t ib. saying their prayers not kneeling but standing during the whole festivity of Easter and Whitsontide which in those dayes continued though in a remisse degree full 50. dayes (i) Justâ— aâ—q ad Oâ—thod Teâ—t Apol. c. 16. Basâ—d â—pâ—tu sancto c. 27. of praying to God and adoring Christ with their faces toward the East (k) Naz in lâ— Goâ—â—aâ— per. Leonâ— p. 423 Aug. con l. 9 c. 13 of prostration before the Altar of (l) Cypâ— p. 56. ad Tâ—t at id l. de laps suâ—â—nâ—t signing the baptized person with the signe of the crosse (m) Tert Coâ— mil. c. 3. of renouncing the devill of tasting hony and milk before baptisme (n) Tert. de bapt c. 13. of using God-fathers in the baptismes even of children (o) Iâ—d Hisp l. 2. de div oâ— 20. yâ— Hâ— osolan proâ— co of exorcising the parties to be baptized (p) Aâ—al l. 1. deâ—cclaâ— 2â— Aug. Sâ—m 1â—7 de domin◠〈◊〉 pasâ— of putting a white garment upon them which they were to weare for the space of 7. or 8. dayes from the putting off of which the Sunday after Easter was called (q) Vi◠〈◊〉 â—tiq â—t 〈◊〉 tâ— 5. c. 12. dominica in Albis (r) Teâ—t 〈…〉 of receiving the Eucharist fasting (Å¿) Just mar q. ad orth Cypr. ep 56. 63. of mixing water with the wine for the Communion (t) Cypr. ibid. of sending it to such as were absent (u) Cypr. l. de laps num 89. Tert. l. de orat sub sin id l. 2. ad ux of
moment for their matter or use as their holy kisses standing while they prayed on the Lords day the tasting of hony and milk by the persons to be baptised ad infantiae signifi cationem to signifie their infancy in Christ as S. Hierome saith alluding to that speech of S. Peter As new borne babes desire the sincere milk of Gods word that ye may grow thereby 1 Pet. 2.2 2. Rites of very good use while their equity continued but yet fitted only to the present times Such an one was the abstinence from Idolothytes things strangled and blood imposed on the Gentiles by Apostolique authority Acts 15. For this as it was enjoyned only in favour of the peevish Jews who counted some meats uncleane and were kept off from Christ because those abominable meats as they thought them to be were eaten by the Christians so it was to live no longer than the scandall continued Of this nature was the custome of baptising people that were to be entred into the Church at the two great festivals of Easter and Whitsontide only except in case of present necessity and in the mother Churches of their severall countries and no where else This order was a very good one during those times both in respect of that Sacrament which hereby became the more reverend and sacred and of the persons to be baptized who had liberty by this to prepare the better for their journies to those mother Churches which sometimes were very far from their dwellings and to get themselves sufficiently catechized in the Christian religion that they might be able to give an account of their faith before they received their baptisme Nor was this custome prejudiciall to any of them because being for the most part men and women they were not subject to sudden death as tender infants are and if by sicknesse or any casualty they were brought into danger of death they found the favour to be baptized But the equity of this custome continued no longer than the conversion of Gentiles lasted and therefore extincta gentilitate when Paganisme was almost swallowed up of Christianity and the only persons to receive this badge were children borne in the Church who by reason of their tender infant age were uncapable of instruction and subject to manifold deaths and dangers and so might frequently have ended this life before they had received the Sacrament of another life should they have been deferred and put over to those two times this order began to expire 3. A third sort were such Rites as were chastly used at their first institution but afterward by the licentiousnesse of people did seeme to be accompanied with inseparable abuses of this sort were those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned Iude 12. feasts of charity and those meetings together in the night which they called vigills because they were wont to watch together in prayer even till midnight especially in the night before Easter All these the Church hath abolished though in a different way Some were suddenly and in an instant removed as the use of pictures in the Church by the a Elibert Counc Elibertine councill Ne quod colitur in parietibus depingeretur that that which was to be worshiped might not be painted upon walls and the threefold dipping by the fourth Toletane councill because abused by the Arrians Concâ— Tolet. 4. c. 5. others were suffered like old buildings to run to ruine by degrees till they fell of themselves Some she hath clean cashiered others she hath only changed into somewhat else not unlike them as vigills into fasting dayes and live feasts into collections for the poore Now though the causes why these have been abrogated were particular yet the ground on which the Church did it and by which she must be justified in so doing was the nature and quality of those Rites being all humane constitutions and her authority over things of that nature either to make or marre as occasion serveth for the hand that gives them life may strike them dead Nor may the Church only alter and abolish old ceremonies but adde new either for the begetting of an honourable respect to Gods ordinances or the stirring up of our dead devotions in his service (b) Soâ— eccl histâ—l 6. c. 8. Socrates tells us that the custome of singing Anthems in the Church was brought in by S. Ignatius the Bishop of Antioch because having heard some Angels in a vision chanting out the praises of God with interchangeable notes hee thought it would be a good exercise for Gods earthly Angels in their publique assemblies which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a heaven on earth And S. Ambrose because hee made account that singing had no small efficacy in it ad commovendum ad pictatem animum to move the minde to godlinesse saith S (c) Aug ep 1 â—9 Austin in one place and lest the people being heavily afflicted with the Arrian persecution Moeroris tadio contabesceret should pine away with too much sorow saith the same Father in another (d) Aug conses l. 9 c 7. place appointed singing to be used in the Oh of Milan And from these two Bishops drew that custome of singing in the Easterne and Westerne Churches its originall What was Ignatius and S. Ambrose if we look at their authority more than other Bishops of the Church that liberty therefore which they had to make new orders when they saw cause have all other Prelates in their Churches so far as the laws of the lands in which they are will permit It is an envious outcry therefore which is made among us that Popery is comming in Alteration of ceremonies no argument of Popery and Gods true religion going out because some seeming alterations are made in our ceremonies and some new ones are by the examples of Superiours commended to our use or rather some ancient customes which have been continued in our mother Churches revived in others A heavy charge it is and had need be well proved by them that thus clamour or else it is a foule slander and so indeed it is For what are ceremonies to doctrine What is the use of the Churches liberty in these things to Popery May not the apparrell alter and the body remaine the same May not ceremonies which are the clothing of the Spouse admit some changes and the doctrine remaine inviolate Must Antichrist needs peep in because our Bishops doe use the liberty which they ever had A rumour it is that argues either ignorance or envy or vain-glory In some perhaps but ignorance 1. Of the difference between substance and ceremony doctrine and discipline 2. Of the Churches power to adde withdraw and make a change in these things if cause be offered And I would wish all such to labour to be better instructed and till they be to hold their peace and neither trouble themselves nor others with things they understand not But Envy I am afraid and ill-affectednesse toward those that are above them in
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
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
place makes nothing at all against the Hierarchy of the Church or that vindicative power which the mildest and most indulgent parents that are doe use upon their children for their good and Church as well as civill magistrates may exercise upon disobedient persons for the preservation of publique peace and unity Punishments imposed on non-conformers no persecutions Let no man therefore say when Bishops correct opposers of their orders and authority that the offenders thus punisht are martyrs and the poore persecuted sheep of Christ and the governours that punish them are wolves and persecutors as some il-affected ones stick not to mutter S. Cyprian writing to Rogatian a Bishop who had been abused by a sawcy deacon (a) Cypr ep ad Bogat 65. Magis â—ptamus cupâ—nes contumelâ—s inâ—uâ—s singulorum clementi pattentia vincere quam saceâ—dâ—tali licentia vindâ—e 1. commends him because he had sought to reforme him by Christian clemency rather than Episcopall authority then he adviseth him if the Deacon continued in his misdemeanour to curb and punish him by deposition or excommunication (b) Pâ—o Episcopatus vigore cathedrae authoritate according to his power and place For if S. Paul said to Timothy Let no man despise thy youth how much more might thy fellow Bishops saith S. Cyprian say to thee Let no man despise thy age Was this uncivill Deacon a Martyr or S. Cyprian a persecutor When Vigilantius a Priest had much misbehaved himselfe in point of doctrine and manners (c) Hier. ep ad Vigil S. Hierom wondereth that the Bishop in whose diocesse he lived did not Virga Apostolica ferrea confringere vas inutile break that unprofitable peece with the iron rod of his Apostolique authority Et tradere in interitum carnis ut spiritus salvus fiat and deliver him to the destruction of the flesh that the spirit might be saved .i. excommunicate him (d) 1 Cor. 5.5 And a little after turning his speech to Vigilantius he cryes out somewhat too passionately like himselfe O praecidendam linguam medicis O tongue worthy to be cut out by spirituall physitians ut qui loqui nescit discat aliquando reticere that he who knows not how to speake aright might learne at last to hold his peace Was the delinquent here a martyr and his pursuer S. Hierom a persecutor Goulartius and the rest of the Geneva Consistory deprived Rotarius one of their ministers and thrust him out of their City and which is more they hunted him by their letters out of a town not far from thence which had entertained him for their Pastor And why did the Consistory so severely prosecute this man for giving the Cup in his owne Church with his owne hands and not permitting a lay man to deliver it This fact of his was the breach of a Church custome only but of no canon and yet thus sharply did they punish it Were Goulartius and the Presbitery persecutors and that good man a martyr Or were the (c) Vid. Morin de consâ—eccl decrees made by sundry ancient councills for the suspension deposition and excommunication of unruly ministers persecutions I thinke our scrupulous mindes will not say so for Non omnis qui parcit amicus est nec omnis qui verberat inimicus Every one that spares is not a friend nor every one that punisheth an enemy But if any can so cast off modesty as to brand these wholsome judiciary Acts and Canons with the disgracefull name of persecutions our Reverend Fathers may the more contentedly put up the like aspersions considering that this affliction that befalls them hath been accomplished in their elder brethren Object 1 O but the ministers usually suspended are good men and therefore we may well say they are persecuted Answ 1. Some of them no doubt are so and if they be Inconformity is accidentally a great sin they shall reap the profit of it another day it is possible sometimes for good men to tread awry being caryed away with the streame of popularity and mis-led by the hope of gaine or glory 2. Whether they be all good or no I leave it to be decided by the searcher of all hearts only thus much in the generall I am sure of that Multi sunt in sanctorum catalogo qui non sunt in consortio many are now accounted Saints which will not goe for Saints at that day when all secrets shall be manifested 3. It is not their goodnesse that is punished but their badnesse S. Peter intimates that a Christian may be detected and punished for an evill doer 1 Pet. 4.15 16. If good men will have their hands in bad causes their goodnesse must not make them law-proofe and beare them off from the stroke of justice Causa non poena I may adde nec persona facit martyrem it is the cause not the punishment no nor the person neither that makes the martyr Inexpiable and great is the sinne of schisme and discord in the Church saith S. (a) Cypr. de unit Eccl. Inexprabilis gravis culpa discordiae nec passione purgatur Cyprian and cannot be purged even with martyrdome And a (b) Ardeant licet slammis ignibus traditi vel objecti bestus animas suas ponant nonâ—t illa fidei coâ—ona sed poena perfidiae nec religiosae virtutis exitus gloriosus sed dâ—â—onis â—nteâ—tus Occiâ—â—alis potest cotonaâ—i non potest little after speaking of such as lived contentiously in the Church he saith Ardeant licet slammis c. Though they breath out their soules at a stake or under the teeth of wilde beasts their goodnes is not crowned but their persidiousnesse punisht Occidi talis potest coronari non potest Such a man may bee killed but crowned he cannot be Martyrs are they saith S. (c) Aug. ep 50. Austin which suffer not for disorder and the ungodly breach of Christian unity but for righteousnesse sake for Hagar was persecuted by Sarah and yet she that did impose was holy and she was the unrighteous person that did beare the burden If things be rightly scanned saith he Hagar did persecute Sarah more by proud resistance than Sarah her by inflicting deserved vengeance Object 2 Yea but the fault of inconformity if it bee a fault is but a small one yet more grievously censured than swearing drunkennesse uncleannesse perjury and many other sinnes which farre exceed this want of proportion therefore between the fault and the penalty maketh those punishments to be no better than persecutions Answ Sinnes or faults may bee considered in their nature or in their manner of committing and those ill consequents that spring from them and a sinne that is little and least in the first may bee great and greatest in those last respects and so is this sinne of which we are speaking If we looke upon it in its owne nature it is nothing so foule a sinne as is murder adultery perjury
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