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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A69044	A sermon necessarie for these times shewing the nature of conscience, with the corruptions thereof, and the repairs or means to inform it with right knowledge, and stirre it up to upright practise, and how to get and keep a good conscience. To which is adjoyned a necessarie, brief, and pithy treatise af [sic] the ceremonies of the Church of England. By Anthony Cade Batch. of Divinitie.	Cade, Anthony, 1564?-1641.	1639 (1639)	STC 4330; ESTC S107399	57,371	130

through a glasse darkly and know but in part and neither they nor you must think too highly of them but soberly according as God hath given to every man his different measure Rom. 12.3 6. 2. We must know also that the Scriptures which teach us not to offend our brethren as 1. Cor. 8.9 12 13. and 10.28 and Rom. 14.15 16 21. do speak of things in our own power to do or not to do and not of things commanded by the Magistrate whom we must obey both for fear of punishment and also for Conscience sake Rom. 13.4 5. And thus Dr. Saravia resolves Scandall of the weak cannot take place against a publick law to which subjects must submit Saravia Defens divers grad ministr cap. 25. fol. 581. If it be a fault it is certainly a lesser fault to offend some ignorant people then to offend the governours for that is onely against Charitie this against Charitie and Dutie or Justice an exemplary disobedience tending to the dissolution of government 3. When we perform obedience to magistracie commanding things in their own nature indifferent no man ought to take offence at us if he do the sinne is his and not ours It is Scandalum acceptum non datum and he must be better taught See for this two notable discourses of Ceremonies or traditions and scandall in Zanchius tomo 8. pag. 814. seq edit Samoneti 1605. This necessity of subjection our judicious exiles and martyrs in Queen Maries time did very well know practise and perswade testifying thereby also their good opinion of our Church service and ceremonies Cranmer protested if the Queen would give him leave that he with Peter Martyr and foure or five others would prove our Common prayers Sacraments and Ceremonies lately set forth by King Edward 6. to be more pure and according to Gods word then any that had been in England these thousand yeares before Acts and Mon. fol. 1465. Bishop Ridley and Grindall judged that nothing could be disproved in them by the word of God Acts and Mon. Dr. Taylor said no Christian conscience could be offended with any thing therein Acts and Mon. fol. 1521. At Frankford when some exiles disliked them other most reverend persons stood strongly for them as Thomas Leaver John Jewel John Mullins John Parkhurst Laurence Humfrey James Pilkington Alexander Nowell James Haddon Edwin Sands Edmund Grindall c. all worthy men Bishops Deans Doctours or Martyrs afterwards sealing the truth they held with danger exile and losse of their lives See the discourse of the troubles at Frankford fol. 16.23 19. Their diversity of opinions caused them also to seek the judgements of other Churches and teachers as Calvine Beza Bullinger fol. 25 199. Also Robert Horn Thomas Leaver John Mullins Thomas Bentham William Cole John Parkhurst Laurence Humfrey c. were fully determined to use no other order or ceremonies then those aforesaid of King Edward Discours fol. 16 223. And James Haddon Edwin Sands Edmund Grindall Christopher Goodman confidently brought the same rites into the English Church there fol. 22 23. They also at Frankford wrote unto the like Exiles at Zurick perswading them to stand to the death for defence of the same Ceremonies and Mr. Fox was one of the 17. that subscribed to the letter Adde unto these those other worthies that in more peaceable times stuck at our Ceremonies for a time yet in time upon better consideration conformed themselves and used them Bishop Hooper preached and wrote earnestly against them chiefly against Episcopall garments and Surplesses and was imprisoned for it for a season but his reasons were answered and himself perswaded by Bucer Martyr and Calvine to conform so that afterwards he did weare the ornaments and preached before the King in the Bishops robes Calvin epist. 120. fol. 217. Bucer Script Anglican fol. 705. de re vestiar Hooper Pet. Mart. loc com ad finem inter epistolas fol. 1085. Mr. Greenham protested he would observe them if they were enjoyned him Mr. Dearing used them Bishop Jewel Dr. Whitakers Dr. Fulk conformed so did Dr. Humfrey after long standing out as also Dr. Raynolds Dr. Spark Dr. Chaloner Dr. Ayry Dr. Chaderton Mr. Knewstubs and very studiously perswaded others to do the like as did also Mr. Sprint and Dr. Burges having throughly examined all the reasons pro contra and many other godly learned men too long here to be reckoned And if any refuse them still because they think it a disgrace to their persons or ministery to alter their mindes and courses having never yet used them but rather spoken and preached against them I wish them to consider well and follow the examples of these aforenamed worthy men But if these worthies of later times be not sufficient let us set before our eyes that ancient glorious light of Gods Church Saint Augustine who in his age wrote and published to the world two books of Retractations wherein he acknowledged and corrected the errours which he had committed in his former books These books shewed that he religiously preferred Gods honour and the Churches good before his own credit and that he laboured both by good report and ill report to bring men to the truth and sought with Saint Paul 1. Cor. 10.33 not his own profit but the profit of many that they might be saved which turned to the great commendation of his ingenuitie and sinceritie And it may teach all men to acknowledge with him that since the Apostles times the knowledge of Gods ministers comes not unto them by sudden revelation or infusion from God immediately or all at once but by succession and degrees by labour study search conference and contention with the erroneous By which means Saint Augustine profited in knowledge more and more to his lives end as Saint Peter exhorteth all men to do in his last words of his last chapter of his last epistle And therefore to professe our profiting in knowledge ought to be no shame unto us and to confesse our slips or errours even publickly to reduce men to the knowledge of some necessary truth shews our charitie to them our piety to God and the sinceritie of our own hearts Lastly that I may speak generally to all countrey ministers and other subjects but chiefly to the younger ruder sort I say We inferiour people may well think our Princes have reasons to do what they do though we comprehend them not For we live as it were in low valleys and plains and see not far about us but Princes sit as on tops of hills and see both into former ages what was done then and into forrein countreys what is done now how all things are and have been carried with the reasons circumstances and events of all assisted also with the advice and judgement of the gravest wisest learnedest Divines and other choisest counsellours of greatest experience by whose grave counsels with due respect to former ages and the present state of neighbour nations they set down orders fittest for their times and countreys which we countrey people should not rashly censure but willingly submit unto thinking humbly of our selves and reverently of their wisdomes Farre be from us that ridiculous fable recited by Plutarch in the life of Agis and Cleomenes of the serpents tail that would needs leade the body another while as if the head had already led it too long but the tail wanting eyes and brains led the head and body into dangerous places and mangled them all to pieces or that censure of Tully in his book De senectute To the question Cedo quî vestram Rempub. tantam amisistis tam citó The answer was Proveniebant Oratores novi stulti adolescentuli We should think also seriously of that Medicall and Politicall rule Omnis mutatio periculosa which S. Augustine applies to Church ceremonies Where lawfull customes are setled saith he though some other more profitable perchance might be found out yet Ipsa mutatio consuetudinis etiam quae adjuvat utilitate novitate perturbat The very change of setled customes though it help with some commodity yet will it do hurt with the novitie Which occasioned the Locrines custome that whosoever would bring in a new law amongst them should come and declare it to the assembly with a halter about his neck that if it were not approved good for the Common-wealth he might presently be hanged for his desire of innovation To which purpose our late gracious Soveraigne King James in his proclamation prefixed before the book of Common prayer hath these words Neither are we ignorant of the inconveniences that do arise in government by admitting innovation in things once setled by mature deliberation and how necessary it is to use constancy in upholding the publick determinations of states for such is the unquietnesse and unstedfastnesse of some dispositions affecting every yeare new forms of things as if they should be followed in their unconstancie would make all actions of States ridiculous and contemptible whereas the stedfast maintaining of things by good advice established is the weal of all Common-wealths FINIS

26.39 42 44. prayed three severall times saying the same words and Saint Mark hath the like Mark 14.39 Beside the Lords prayer which our Saviour himself prescribed to his Apostles Luke 11.2 When ye pray say Our Father c. which prayer they used in the administration of our Lords supper as Saint Hierom witnesseth lib. 3. contra Pelagianos and Gregor lib. 7. epist. 63. And it was used generally in all Liturgies or publick prayers as is manifest by S. Augustine epist 59. by Saint Hierom and Gregory in the places above cited and Saint Ambrose lib. 5. de Sacr. cap. 4. and Saint Cyrill Catech. 5. myst If any object that prayers should be varied according to the varietie of occasions let him consider that these formerly mentioned were so so are ours in our Common prayer book There are generall prayers for generall particular for particular occasions as for rain fair weather in time of dearth famine warres plagues or sicknesse Baptismes communions marriages visitations of the sick burials of the dead c. and thanksgivings varied upon various occasions for these and the like cases In all which I cannot imagine what any godly sober-minded man can finde to stumble at And if any man think them too short let him remember that Christ condemned too much speaking like the Heathens Matth. 6.7 8. adding this reason For God knoweth our needs before we ask and long prayers are as well notes of hypocrisie as of true Christianitie Matth. 23.14 CHAP. II. Our publick prayers and Ceremonies being made known to the famousest forrein Divines were approved by them all THe Ceremonies of our Church and our book of publick prayer were made known to the most famous and best Divines of other reformed Churches then living by books thereof translated into the Latine tongue and by many letters and much conference betwixt them and our Divines and by many of them much commended by all approved to be lawfull one onely excepted Doctor Burges having searched the writings of them all concludeth that not any one can be produced except Wigandus alone that held our Ceremonies simply unlawfull Burges pag. 560 561. Even Mr. Cartwright himself our English standard-bearer to Non-conformists after his long opposition and much writing at length complaineth that he was misunderstood and wronged as if he held the unlawfulnesse whereas he held onely the inconvenience of our Ceremonies lib. 3. pag. 241. And the same man having written sharply in his first book against the Surplesse yet upon more mature consideration became more moderate in his third book and pag. 75. called it a simple inconvenience and a thing in its own nature indifferent and that it ought to be worn rather then the ministerie forsaken lib. 3. pag. 262. Hooker Eccl. polit pag. 243. And what is said by him others of the Surplesse which was most stuck at by many English is to be understood much rather of the rest of the Ceremonies and so was intended by those authours to wit that they are in their own nature indifferent and not unlawfull And this will appeare more fully in the whole discourse following Mean season heare the testimonie of Alexander Alesius a worthy Scot of great account and note he much commends our book of Common prayer and the ordering of our Church according thereunto and calleth it Praeclarissimum divinum factum and saith The vertue and piety of the English herein would rejoyce many hearts and help their endeavours to do the like and grieve the enemies of the truth for the good successe and progresse thereof and he complaineth that any contentious mindes should move any to mislike it and as if they onely were wise stirre up unnecessary questions and disputations neglecting the knowledge of necessary things And he addes That the contention of brethren about this book comes from the Devil who failing one way seeks another way to do mischief to the Church And finally he saith This book is profitable of it self and the reading thereof will do good to many and at this time it seemeth to be offered unto us from heaven Proëm before his translation of the Common prayer book in script Anglican Bucer fol. 373 375. Sprint 124 125. CHAP. III. Our Ceremonies are not to be condemned but commended for their Significancy CEremonies should be significative of morall vertues so they be not counted operative as Sacraments ordained by God of spirituall graces conferred by them as Bishop Morton well distinguisheth Defence cap. 3. sect 4. Many of the Romish Ceremonies are not onely significative but thought also to be operative as Exorcismes Holy-water Crossings Spittle Exsufflation c. to drive away the Devil and to work supernaturall effects These we condemne for none can ordain such operative Ceremonies but God onely that can give the supernaturall effects For Sacraments have a double signification Bish Mort. ibid. sect 5. one ad modum signi another ad modum sigilli and therefore are both significant and signant by conjoyning whereof they are Operative and Exhibitive by Gods ordinance and promise performing also that which they signifie and seal as Bellarmine also teacheth libro 1. de sacram in genere cap. 11. § 4. 5. definit And therefore no man or Angell can institute a Sacrament but God onely as Bellarmine confesseth De Matrimonio lib. 1. cap. 2. § Posteriore modo agreeing herein with Melancthon Calvin Chemnitius by him there alledged But our Ceremonies signifie onely morall duties giving us occasion to think and meditate of them but neither seal nor exhibite them If when I put on my ministeriall ornaments I am presently put in minde of my dutie since God by the Church hath distinguished me from my flock to be their minister that is to be their mouth unto God in offering to him their prayers confessions deprecations and thanksgivings and to be Gods Embassadour and mouth unto them to shew them his will to proclaim his gracious pardon for their sinnes upon their faith and repentance and this stirres me up to perform that great office with the greatest care wisdome faithfulnesse and reverence that I can Is there any hurt in this And if the people seeing me come in such ornaments into my place do presently consider This man though of a Acts 14.15 like infirmities with us yet is the messenger of the God of heaven and by office is more then an ordinary man b Rom. 1.1 Acts 13.2 separated from all worldly businesse to a more excellent work to be Gods c 2. Cor. 5.20 Embassadour sent unto us d Acts 26.18 to open our eyes to turn us from darknesse unto light and from the power of Satan unto God c. To him hath our Blessed Saviour committed the ministerie of reconciliation e 2. Cor. 5.18 19. to reconcile us sinfull creatures to God our glorious Creatour Him we ought to heare as f Luk. 10.16 God himself and reverence him not so much for his personall

life of God through the ignorance that is in them because of the blindenesse of their heart 19. Who being past feeling have given themselves over unto lasciviousnesse to work all uncleannesse with greedinesse In regard of these benefits and dangers Vse 4 it behoveth us to have a double care First to keep our Law-book pure and perfect lest it misleade us to sinne in stead of righteousnesse Secondly to reade it and follow it diligently lest it cease to be our guide and become our accuser The first man Adam before his fall Ad bonum nil impediebat ad malum nil impellebat Magister lib. 2. dist 25. had it pure and perfect abilitie to know his dutie fully and to perform it throughly But upon his fall he lost his perfection that is the excellencie of the image of God both in Knowledge Coloss 3.10 and Righteousnesse and true Holinesse Ephes 4.24 And in this his depraved image he begat his children Gen. 5.3 In whom though the life of Conscience was left and light enough for performance of outward morall civill and some religious duties for preservation of humane societie and common life yet no sufficient light to attain to the knowledge of the mysteries of saving religion as the Trinitie of the Persons in the Unitie of the Godhead the manner of our redemption by the incarnation and passion of the second person in Trinitie the pardon of our sinnes by his merit our regeneration by his Spirit our resurrection to life eternall and other points The naturall man conceiveth or perceiveth them not he thinketh them foolishnesse they are onely spiritually discerned 1. Cor. 2.14 As the naturall Conscience was short in these things so it was much corrupted in other things The Gentiles a Rom. 1.18 held the truth in unrighteousnesse b Vers 21. became vain in their imaginations their foolish heart was darkened the c 22. professours of wisdome became fools They d 24. dishonoured their own bodies with lusts and uncleannesse In the foure last verses of the first chapter to the Romanes Saint Paul exhibites a long Catalogue of their foul overflowing sinnes which they not onely practised but took pleasure also in the practisers thereof For remedie of which evils Remedies by wise men the Philosophers and wife men of the Heathen have written many books labouring to revive renew and enforce the laws of nature with reasonable deductions therefrom Tully in his books of Offices or Duties layes this for his ground Naturam si sequamur ducem nunquam aberrabimus If we follow the guidance of Nature we shall never stray from our duties and others tell us Conscientia est liber ad quem emendandum omnes scripti sunt libri Conscience is a book for amending whereof all books are written so farre as concern mens actions These men have taken great pains herein husbanding and improving the light of naturall reason to the highest pitch to their own great honour and the worlds great good As also good Princes have And good Princes by the aid of these wise men published and established many worthy laws for their own honour and service and for the common good and happinesse of their subjects But our most gracious God Divine and supernaturall remedies by the Scriptures as he is infinitely above all in providence wisdome and goodnesse so he hath declared his farre more excellent Will and Laws to his people for his own honour and their happinesse inspiring some choice men in the Old and New Testament with divine Revelations and testifying their Mission Commission and Doctrine to be immediately from him by divine miracles as seals unpossible to be counterfeited by any wit or power of men appointing them to deliver by word to the present and by writing to the future ages his holy Laws for the manner of his service the guiding of their lives and the attaining of felicitie And these are the sacred books of the Scriptures And Ministerie And he hath added yet another provident ordinance The sacred Ministerie men separated from other affairs and consecrated to Gods publick service and the peoples edification directing their preaching to these two speciall ends The one to open the meaning of these holy Books and teach the people to understand and imprint these Laws in their Conscience The other continually to work upon their affections to excite and stirre them up often to reade them and carefully to practise them And this is the excellencie of Christian Religion above all Philosophie and humane laws or learning which could never perfect the Conscience nor purifie the heart nor stirre up the affections with such holy doctrines rules or principles nor cause such a constant and universall practise of all kindes of vertue and goodnesse nor procure such blessings temporall and eternall upon persons and nations as these holy Books and the continuall urgent preaching of them doth perform But be the remedies never so good yet if they be not employed applied and continually renewed Satan and Sinne are so busie to assail so potent to prevail and we so impotent to resist so willing to yeeld that corruptions will easily creep into our lives and Consciences As we may observe 1. Causes corrupting the Conscience By the vehemency and disorderlinesse of our corrupt affections lusts or passions whether love hatred covetousnesse ambition pride fleshly lusts or any other blinding and carrying many away into sinfull courses thinking in those passions evil to be good 2. By Custome in sinne For Consuetudo peccandi tollit sensum peccati what many do is thought lawfull for all Thus stealing of garments was lawfull with the Lacedemonians many wives at once with the Turks deadly fewd and stealing one side from another among our borderers they thought it stood well with Religion Sir Thomas More Lord Chancellour of England in king Henry the 8 his time writeth The borderers would heare masse before they went to steal and pray God so to blesse them that they might do harm and take none Amongst us of late drunkennesse pride and such like vices are thought lawfull because usuall and practised without check of Conscience These blot blurre or fill up the deep graven letters of our Law-book with dirt or bring us asleep in sinne that we cannot easily spie or reade them 3. By interlinings of false precepts or principles of false teachers as to this precept Love thy neighbour the Pharisees added And hate thine enemy which interlining Christ put out again and restored the text to his old integrity Matth. 5.43 as he did other doctrines of men Matth. 15. and 23. 4. By mistaking errour for true religion as our Saviour said to his Apostles John 16.2 They that kill you will think they do God service Saint Paul once thought that he was bound in Conscience to persecute Christians Acts 26.9 Phil 3.6 he did it of zeal Acts 13.50 and so the devout and honourable women and