orderly manner Comelinesse becomes all actions but more especially religious actions and is duely to be observed in all places but chiefly in the Church which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the School of comelynesse as Clemens Romanus calls it lib. 8. cap. 31. For the Church is Gods House the place of his speciall presence and if men be carefull in the presence chamber of an earthly King to do nothing uncomely or unbeseeming the respect which they owe to so great a Majesty much more ought we to be carefull in the House of God which is the presence Chamber of the King of Kings to do nothing uncomely or unbeseeming so great and sacred a Majesty And as all things in the Church are to be done decently or in a comely fashion so are they to be done orderly for where disorder is there is tumult and confusion but where order is there is discipline and peace t is S. Ambrose glosse upon the forecited Canon of the Apostle by vertue of which Canon the Apostle gives power and authority to all Christian Churches to make orders to ordain rites and ceremonies for the more decent and orderly performance of Gods publike service and wills all who live under the Government of such particular Churches obediently to conform themselves to the orders of the Church wherein they live First the former Rule or Canon prescribed by the Apostle is saith Pareus of very great importance Et universaliter ad ecclesiam pertinens and doth universally concern all Christian Churches thoroughout the world decorum enim ordinem eorum arbitrio relinquit for it leaves all matters of outward order and decency in the Church to the free disposall of Church Governours When the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let all things be done ritus externos in libertate nostra ideo reliquit ne putaremus culeum dei illis inclusum he leaves the ordering of all externall or ceremonious rites in every particular Church to their free power and determination least we should deeme them essentiall parts of Gods worship and of absolute necessity to salvation saith Calvin in the judgement then both of Calvin and Pareus every Christian Church hath warrant from the forecited Apostolicall Canon to ordain o These things the Lord left to the liberty of every Church pattly because they are not of the substance of his worshâ—p but adiuncts onely partly because one form therof cannot fit every Country but must be varyed and applyed to severall nations and times as shall be found most convenient thus teacheth S Hâ—erome Eâ—ist 28. concluding with this saying unaquaeque pâ—ovincia abundet in sensu suo thus S. August Epist 86.118.119 and thus Zanchius the great reformed Schooleman Tom. 8. loc 16. de tradit ecclesiast pag 821 c. externall rites and ceremonies and to make ecclesiasticall Lawes and Canons for the more decent and orderly performance of all religious duties in their publike assemblyes That their is such a power left to each Church and to Church Governours it is evident for if every man might do what he list and serve God at what time in what place after what manner he pleased or according to his own humour and fancy what other can be the issue and sequell of such licentious and unrestrained liberty but infinite distraction and disorderly confusion in the Church For the preventing of which we must of necessity grant if we will be reasonable that each Christian Church hath power to make lawes and to ordain rites for decency and orders sake and to command and force her children obediently to observe them And their is not any reformed Church but is of this minde they all with one consent hold this opinion that it is not necessary ecclesiasticall rites and ceremonies should be in all places alike but that they may be divers in divers Countries and Churches so that nothing be ordained against Gods Word that this is the judgement of our Church is plain from the 34. Article that all reformed Churches are of the same judgement with ours M. Rogers in his explication of that Article makes it manifest by particular instances And reflect your eyes back to the primitive times and you shall finde that even in those dayes every particular Church was allowed to have those orders and ceremonies which she in her wisedome thought most fitting and convenient So we read that some Churches used to receive the Sacrament thrice others twice a week others onely upon the Lords day some Churches gave the Eucharist in the morning some at even Aug. Epist 118. ad Ian. some Churches did dip the infant baptized thrice in the water others but once onely as Tertullian witnesseth de Coron milit cap. 3. all which Churches notwithstanding the diversity of these or the like ceremonies were the true Churches of God and held Union and Communion one with another Dissonantia in his non sustulit consonantiam fidei they knew that although the Kings daughter were all glorious within yet her cloathing was wrought about with needle work of divers colours by which needle work of divers colours q Sit una si les universae quae â—â—iqu dilatatul ecclesiae tanquam intus in memmis etiam si ipsa sidei unitas quibusdâ—m divâ—rsis obsâ—rvatio 〈◊〉 celebratur quiâ—us â—udo modo quod in side vorum est impeditur Omnis enim puâ—â—â—â—â—udo filiae Regis intrinsecus illae autem observatioâ—es quae variae celebrantur in eius veste intelliguntur unde dicitur in fimbâ—iis auâ—eis circumaâ—â—icta vâ—rictaâ—â— sâ—dea quoque vestis ita diversis celebratiombus varietur ut non adversis contentionâ—bus dâ—ssipetur Aug. Epist 86. ad casul S. Augustine understands the diverfity of ceremonies in particular Churches and if the judgement of one or two Churches must be hearkened unto and may not be despised or contradicted rashly much more ought the judgement of all reformed Churches to be regarded Certainly for a few persons to call in question that which hath been held for a truth at all times in the true Churches of God argues such singular persons to be singularly proud and possessed with a spirit of contradiction I will conclude this point with the q This is not the doctrine of Calvin onely but it is the constant doctrine of all Oâ—thodoxe Divines and Churches both ancient and modern that God hath sufficiently and perspicuously delâ—vered the whole substance of his own proper worship and all things necessary to mans salvatiâ—n in the holy Scrâ—ptures and that these things must evermore be unalterably the same in all Churches but the cirâ—â—mstances and ceremonies of his publike worship as of place time ornaments gestuâ—e c he hath left to the wisedome of every nationall Church to determine and make choice of so that all things be done according to the Canon of Canons delivered by S. Paul 1 Cor. 14.40 judgement and resolution of judicious Calvin who in the fourth of his institutions Cap.
10. § 30. resolves thus Dominus totam verae justitiae summam c. God saith he hath in the Scripture evidently set down the whole sum of true righteousnesse and all the essentiall parts of his worship without omitting any thing necessary to salvation and in thefe he is the onely Master to be hearkned unto but as for outward Discipline it pleased him not to prescribe punctually and in particular what we should follow foreseeing that this dependeth upon the divers condition and state of times knowing very well that one form or fashion in these externals would not fit all ages in this case therefore we are to have recourse unto the generall rules of order and decency quae pro moribus unjuscujusque gentis seculi variè accommodari debent ad ecclesiae aedificationem which are diversly to be accommodated according to the manners of severall Nations and ages as shall be most for the behoof and edification of the Church Now as particular Churches have full power authority and Commission to make Ecclesiasticall laws and constitutions and to prescribe Rites and Ceremonies for the more decent and orderly performance of religious duties in their sacred assemblies by vertue of the former Apostolicall Canon so by the regular prescript of the same Canon they that live under the government of such Churches are to conform themselves to the orders of the Church in which they live and respectively with ready obedience to observe the same S. Austin r Disâ—iplina nulla est in his melior gravi prudentique Christiano quam ut eo modo agat quo agere viderit ecclesiam ad quamcunque sorte devenerit August Epist 118. ad Casulan saith That there is no rule of discipline so fit for a grave and prudent Christian to regulate his carriage by then to do after that manner as he seeth the Church to do unto which it falleth out that he shall chance to come and Å¿ Tu ad quam forte ecclesiam veneris eius movem serva si cuiquaâ— non vis esse sâ—andalo nec quemquam tibi Idem Ibid. sâ—d ex â—re Ambrosii that to whatsoever Church he cometh he ought to observe the customes or ceremonies which be there in use if he will not give scandall unto others nor receive scandall from others t Quod neque contra fidem neque contra boâ—os mores iniungitur indifferenter est habendum pro eorum inter quos vivitur societate servandum est Idem Ibid. Provided alwayes that the customes their used be neither opposite to the faith nor yet contrary to good manners which counsell S. Ambrose gave to Monica the mother of S. Augustine to direct her how she ought to behave her self in the Church of God and whosoever he be that will not observe the decrees of Church Governours in his de quibus nihil certi statuit Scriptura in those things concerning which the holy Ghost hath set down no certainty in the Scripture he offendeth God who hath given power to his Church to enjoyn the observation of such ceremonies which power were fruitlesse and to no purpose if men might do what they list contrary to the ceremoniall constitutions of the Church But is not this an abridgement of Christian liberty to restrain and limit the use of a thing indifferent No certainly for to make the restraint of the outward man in matters indifferent an impeachment of Christian liberty what is it else but even to bring Anabaptisme Anarchy rebellion popular parity disorder and confusion both into the Church and State and to dissolve the bond of subjection and obedience to lawfull authority Consider I pray you wherein can the power and authority of superiours properly consist and the duety and obedience of inferiours be shewed towards them if not in these indifferent and arbitrary things for things absolutely u Hoc advertendum quod quaedam suat pura bona quaedam pura mala in his nullam deberi hominibus obedientiam quoniam nec illa omittenda sunt etiam cum prohibentur nec ista vel cum iubâ—ntur committenda inter hoc sunt media quaedam quae pro modo loco tempore vel persona mala possunt esse bona in his lex posita est obedientiae in his fas non est nostrum sensum sententiae praescribere magistrorum Bern. epist 7. necessary as precisely commanded of God we are bound to do whether humane authority require them or not and things absolutely sinfull as precisely and determinately forbidden by God we are bound not to do whether humane authority forbid them or not there are therefore none other things left wherein to expresse properly the obedience due to superiour authority but things in their own nature indifferent and whosoever shall interpret the determination of Superiours in the use of things indifferent to be prejudiciall to Christian liberty or under that colour shall exempt Inferiours from their obedience to such determinations he is one of those saith a learned Divine of our Church of whom S. Iude speaks that dispiseth Government Iude 8. and he teacheth otherwise then Saint Peter did who wils us to submit our selves to every ordinance of man 1 Pet. 2.13 and contrary also to the doctrine of S. Paul â— D. Sanderson who tels us that we must needs be subject not onely for fear but for conscience also Rom. 13.5 And what probable reason can any man give why a childe is bound to obey his Father or a servant his Master when he limits him in the use of a thing indifferent and we should not be bound to submit our selves to our Superiors appointment in the like things when as it cannot be denyed but Superiors have the same authority for the peaceable ordering of the Church and Common-wealth that fathers and masters have over there children and servants for the ordering of their families Surely but that the Scripture hath foretold there shall and ever will be differences sidings and partakings in the Church 1 Cor. 11.19 a man would wonder how ever it should sink into the heads of sober understanding men to deny either the power in Superiours to ordain or the necessity of inferiours to obey the lawes and constitutions of the Church touching times places vestments gestures and other ceremoniall circumstances requisite to the more decent orderly and solemn performance of Gods publike worship and service Our Church I am sure is of another judgement for it is the Tenet of our Church in the thirtieth Canon That things of themselves and of their own nature indifferent do in a sort alter their natures when they are commanded or forbidden by a lawfull Magistrate And therein it teacheth rightly for in such matters of a middle or indifferent nature nec jussio nec prohibitio principum aut praelatorum est contemnenda neither the Commandement nor prohibition of Princes or Prelates is to be contemned saith S. Bernard Epist 7. Sed quicquid vice
the Temple of Ierusalem of the treasury that was laid up there as he was about to take it away suddenly two young men appear before him notable in strength excellent in beauty comely in apparell who scourged him continually and gave him many sore strips so that he fell on the ground 2 Mac. 3.26 27. and lay speechlesse without all hope of life Vers 29. till by the prayer of Onias the high Priest he was restored to health Vers 33. and he returning to the King when the King asked him who might be a fit man to be sent yet once again to Ierusalem for the same purpose Vers 31. he answered if thou hast any enemy or traytor send him thither and thou shalt receive him well scourged if he escape with his life Vers 38. for in that place there is no doubt a speciall power of God which defendeth it and beateth and destroyeth them that come to hurt it Vers 39. After Iulian had robbed the Churches of their plate in scoffing manner saying Ecce quam pretiosis vasis ministratur Mariae filio are these fit vessels or cups for the Sonne of Mary to be served with he was suddenly wounded to death with an Arrow as g Theod. eccles hist lib. 3. c. 11. Theoderet thinketh shot from Heaven Pompey noted by Tully and Livy for one of the most fortunate men in the world till he entred into the Temple at Ierusalem and offered wrong to it then continually after he had unhappy successe and dyed miserably when the Vandals came with a puissant army against Gabinius as Eutropius relates the story the Duke sent some of his Captains disguised to see whether the Vandals reverenced the Temples of the Christians or spoiled them if they spoyl or violate them saith he the God whom the Christians worship who they say is a powerfull God will not spare them that spoil his houses and so it came to passe for the Vandals marching forward inriched with the spoil and goods of the Church were vanquished in battell slain and put to divers torments And that I be not infinite in examples we see by daily experience that of goods sacrilegiously gotten perpetuus nulli datur usus no man possesseth them long but they passe from man to man from heir to heir from family to family as the Ark did from Ashdod to Gath from Gath to Ekron and could finde no place to rest in among the Philistines but troubled them wheresoever it came till they returned it again to its proper place 1 Sam. 5. If any be offended with this my discourse I must answer for my self as Tertullian did in another case conditio praesentium temporum provocat hanc admonitionem nostram the condition of the present times do provoke and in a manner embolden me to offer unto the view of those who please to read it this my admonitory information that had its conception and birth was begun and finished in a very few dayes space which I now intimate not thereby to assume any glory to my self but by way of excuse or apology if I have not performed answerably to the goodnesse of the cause in defence of which it had been fit I should have used more mature deliberation least truth it self suffer by this my over hasty indiscretion But when I had waited long to see whether the ancient and men of ablerparts would speak and continually heard many mouthes open to defame the service and ceremonies of our Church and few or none open to defend them from those fowle unjust aspersions which are in many libellous Pamphlets cast upon them Vexatus toties Rauci Theseide Codri Quis tam ferreus ut teneat se Rather then so good a cause should want an advocate to plead for it or that our Church should not be justified of some though one of the meanest of her children I have presumed to publish in a very homely dresse such as it is this my defence and vindication of the Service Ceremonies and setled Patrimony of our Church which craves audience against those quibus quieta movere magna est mer es who love to fish in troubled waters and hold the disturbance of the Churches peace a sufficient hire to set them on work making it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their whole endeavour their speciall study night and day to keep a faction on foot to maintain opposition and sidings And that late reverend Bishop of Winchester Doctor Andrewes hath told us the true reason why such men love to be contentious why saith he It is the way to be somebody in times of peace what reckoning is there of Wat Tyler or Iack Straw Make a sedition and they will bear a brain with the best Primianus and Maximianus were the heads of the two factions of the Donatists in S. Austins time he saith it was well for them that factions fell out else Primianus might have been Postremianus and Maximianus might have been Minimianus well enough but in a faction either of them was a jolly fellow head and leader of a party and this tickling desire of vainglory to be magnified up and down in the mouthes of the people for the head of a faction will make men contentious and they will take order that we shall never want needlesse contentions and quarrellsome brawls both in the Church and State if they be not timely prevented and suppressed But sith there can come nothing of contention but the mutuall waste of the parties contending till a h Divide impera Matth. 12.25 A Kingdome divided c. common enemy dance in the ashes of them both I do wish heartily that the grave advice which Constantine gave for reuniting his divided Clergy may at the length so farre prevail with us who professe our selves to be the sonnes of the same Church that things of small moment never disioyn us whom one God one Lord one faith one baptisme bands of so great force have lincked together and that we would bear such respective love to our Mother this Church of England which hath nurtured us in the truth and from our infancy hath tendred all good means that we being taught in the Word may now many of us teach others as not upon needlesse and triviall occasions to disquiet her peace It cannot be denyed but that some unto whom the execution of the Ecclesiasticall Laws belong have been much faulty and through want of either of care or conscience have suffered many irregular abuses and corruptions to creep into their Courts but these are personall faults of which I am no Patron the best defence of them is speedy redresse and amendment that which I defend is that all personall adventitious abuses being severed and set apart there is not in the form of our Church politie nor in our Liturgy nor in the ceremonies of our Church any thing which hath not in some sort warrant from Divine authority or Primitive antiquity and which hath not been allowed approved and also justified by