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
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
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
the Church is the cause of this outcry in too many because their eyes are too weak to look upon the lustre of those Stars in the Church or their wills untaught to keep their laws or beare their censures therefore they dart their bitter and biting words upon them like those Salvages who shoot their arrows at the Sun because he scorcheth them with his beams Let such take heed lest while they resemble the devill in his sinne and maligne the happinesse of others they be not made like him in punishment and lose their owne If this envious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be no cause yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vainglory with which too many are inebriated may occasion these uncharitable reports Absalons ambitious traducing of his fathers blessed government to advance his owne doth plainly enough shew that the slandering of governours for the getting of a private name is a trick and peece of artifice as old at least as Absalon Who sees not that this is a ready way for men to get a great opinion among the people either of singular prudence that they are able to discerne Antichrist in his swadling clouts and descry him while he is but putting in his head at the doore or of admirable zeale and piety that they are such as cannot behold the declining of the Gospels purity and the sad approach of superstition without complaints and outcryes But let me tell them 1. That this odious rumour having no sufficient ground to stand upon is but a slander and which is worse Scandalum magnatum a blaspheming of dignities a sin which S. Peter attributeth to notorious presumption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they tremble not to speak evill of dignities 2 Pet. 2.10 2. That a slander is not the right way to true honour never was true zeale kindled at a kitchin fire nor ever sweet name built on the ruine of a private mans much lesse of a whole governments reputation Once Herostratus set fire on the glory of the world for a building Diana's magnificent Temple to get a name and a name he hath gotten but what name a name of obloquy and disgrace to the worlds end And such a name I beleeve wil be the portion of all those Qui ex incenso Dei Templo gloriam quaerunt as Calvin speakes who seek their owne glory by such seditious and incendiary slanders And so I come to the second Consectary 2. Consectary Churches are not tyed to the same orders Each Church hath her liberty either to take such as are made ready to her hand by others or to make new Canons of her owne for the government of her people And so our Church teacheth us to judge in her 34. (a) Art 34. Article It is not necessary saith the Article that ceremonies and traditions be in all places one or altogether alike for at all times they have been divers and may be changed according to the diversities of countries times and maners Seeing all Rites and ceremonies saith (b) Zanch. de Red l. 1. p. 764. Zanchy are instituted for the edification of the Church it is manifest that in these things liberty is to be left to Churches that every Church may so cary her selfe in these matters as she thinkes best for the good of her beleevers On these conclusions of our owne Church and that learned writer (a) Socr. l. 5. eccl hist c. 21. Socrates may serve for a comment for he reckons up many severall Churches all enjoying their severall orders The Greek Church gave the Communion in leavened bread the Latines in unleavened the Greeks kept their Easter quartâ decimâ lunâ on the fourteenth day of that moneth exactly fall when it would but the Latins alwayes on the first day of the week the resurrection day In Rome they fasted on Saturdaies in Milan not so in Rome their Lent was wont to begin but three weeks before Easter in Greece and Illyrium sixe weeks and in other Churches seven Among the Eastern Churches their fasting was a totall forbearing of all kinde of food till Sun set but in some Western Churches it stood onely in delectu ciborum in abstinence from flesh only and brake up at three first then at twelve a clock In Antioch the altar stood in the West part of the Church in others alwayes in the East In Hellas Ierusalem and Thessaly and among the Novatians also at Constantinople Evening prayer was read by candle light and S. (b) Hier. ep ad vigilant Hierome gives the reason Non ad fugandas tenebras sed ad signum laetitiae demonstrandum not to drive away darknesse for at those houres it was light enough but to represent the spirituall rejoycing of Christians but in other Churches it was read by day light At Alexandria they admitted Catechumenists to the office of reading and expounding the Scriptures in the Church in other places none were appointed to those functions till they were baptized In some Churches the Communion was celebrated every Sunday in others not so often Among some people it was given to children as well as to men and women as S. (c) Cypr. de lap num 89. Cyprian tells us and (d) Aug. Epist 107. ad Vitalem S. Augustine saith that there was such a custome in his time but this was not the maner of other Churches as (e) Pam. in loc cit Cypriani Pamelius observes in these words Quia apud alios authores rarissima fit illius mentio c. because there is but little mention made of that custome in other authors therefore I suspect that it was neither universall nor of any long continuance after S. Austins time In the African and Spanish Churches for a great while together they never granted the Churches peace to such as fell into the crimina majora the fouler sort of crimes after baptism but in other Churches they were more indulgent to offenders upon their true repentance as (f) Petav. in Epiphan Petavius hath noted We see by these examples that great was the variety of Church-customs and constitutions And yet for all this diversity the Churches held the unity of the Spirit in the bond of Peace none of them being either so proud as to prescribe to others nor so uncharitable as to wrangle among themselves about those differences Only once (g) Euseb Victor Bishop of Rome presumed to excommunicate all Asia for differing from the Latins in observing Easter But Irenaeus of Lions in France in the name of his fellow Bishops did sharply rebuke him for it alledging against him the examples of former Bishops and in particular of Polycarpus of Smyrua and Anicetus of Rome who notwithstanding they differed in this observation yet they held a friendly communion together (b) Calv. ep 18 ad Farel Calvin tells Farell that as for himselfe he was somewhat sparing of ceremonies Luther liberall Bucer indifferent yet they all maintained very good correspondency and judged those differences in
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
to obedience and winne them to a reverent respect as of God and his laws so of Gods Vicegerents in the Church and their ordinances It is a hard task I confesse to draw a perverted and prejudging multitude to a love and liking of such things as crosse their Catechisme Some nobler spirits perhaps will be content dediscere benè quod didicerunt non benè as Lyrinensis speakes to unlearne bad lessons which they have been taught but weaker mindes are for the most part too obstinate retainers of the precepts and practises of their first breeders as the (a) Javen â—at 14. Vâ—us alâ— Forsitan 〈◊〉 spernant juvenes quibus â—e benignâ— â—t meliore luto sinxit praecordia Titan Sed reliquâ—s fugienda patrum vestigâ—ducunt Et monstrata diu veretis uâ—hit orbita culpae Poet could see who therefore (b) Id ibid. Nil dictu faedum visâ—que haec â—miâ—â—ng v lâ—a quâ— puâ— est and Maxima debâ—tur puâ—ro â—everentâ— c. counsells parents to be very carefull of what they say or do in the presence of their children Wee use to say that quartane agues and hypocondriack diseases are ludibria medicorum the reproaches of Physitians because by reason of the stubborn humours that beget them and the firm footing which they have taken in the body they are seldome cured What is said of them may as truly bee said of this evill sicknesse of faction and undutifulnesse for where by the power of bad presidents the poyson of bad principles and its owne congruity to our proud and lawlesse dispositions it hath gotten head it will not easily yeeld up its possession Yet as Physitians give not over such patients but by contemperating Juleps first and by gentle purgatives next lead out that stubborn stuffe which foments these maladies Yet must be attempted so must the servant of the Lord whose duty is with patience and gentlenesse to instruct the refractary and waite if God at any time will give them repentance 2 Tim. 2.24 25. First by perswading more moderate and honourable conceits upon their people of governours and government and then by convincing them with substantiall reasons of the decency of our prescribed Rites and the necessity of using them being enjoyned endeavour to conjure out the evill spirit of presumption and to bring in the meek and good spirit of obedience This is the ready way to bee ill thought of may some peradventure think or say and which is worse to be ill provided for too and therefore Diana must not downe disobedience must be wincked at It is most true indeed witnesse experience that if a man once shew himself in the cause quarrell of the Church and doe but heartily wish for an unity uniformity of opinion practise that friends maintenance respect all forsake him And this is the cause why some cannot see the truth others dissemble their opinions in this particular How can ye beleeve saith Christ who seek for honour one of another Ioh. 5. Implying that popularity is a blinder it makes men unwilling to study such doctrines as are in esteeme with the people lest they should see their falshood be forced to forsake them and it perverts their understandings and makes them judge with favour the Diana's of the people and with rancour the contrary As it puts out the eyes so it ties the tongue as we may see Joh. 12.42 43. Many of the chiefe rulers beleeved on him but because of the Pharisees they did not confesse him lest they should be put out of the Synagogue For they loved the praise of men more than the praise of God As it made these rulers so it makes a great many in our dayes dissemble their judgement and let their people go on in their heady and disobedient practises But God keep filthy avarice and vain-glory from his own Portion If by doing our duties and seeking our peoples good and the Churches peace we can get either name or means let us esteeme it a precious oyntment a blessing of God but if we must lose them except we will dissemble our opinions deny our obedience let our people run to ruine for want of warning and instruction let them goe the interest is too great and he that makes this match will be a loser in the end lucrum in crumenâ this gain in the purse will be damnum in conscientiâ losse in the conscience We are the servants of Iesus Christ by speciall commission must not therefore be guided in our doings sayings by popular humours for Christ and the world are contrary masters if we should yet please men we cannot bee the servants of Christ (a) Gal. 1.10 It is a kinde of martyrdome to lose any thing in a good cause dulce est decorum est pro patria mori it is an honourable thing to die for ones countrey much more noble is it for the good of the Church mori mundo to die to the world and the vanities of it And therefore with the woman in the Revelation trampling LunaÌ„ sublunaria the moon all things beneath it under our feet sacrificing credit profit to truth and peace let our best endeavour be to restore our ill-affected brethren people as obedient children to the Church that so wee may serve the Lord as the Prophet phraseth it with one shoulder live together under our present happy government which God of his mercy long continue a peaceable and quiet life in all godliness honesty Which God grant for his Sons sake To whom with thee O Father blessed Spirit three glorious Persons and one eternall God be rendred as is most due all honour praise and glory for Evermore FINIS