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
silly that if we be not provided for by God with a standing government in the Church as the Synagogue was Gods care of us now is nothing so great as it was at that time of them because those many things wherein by Gods bounty wee out strip them are abundantly sufficient to countervaile that defect if it be a defect But I rather take it to be an honour to be free from such a burdensome yoke of many and costly and toilsome ceremonies as was laid on their backs 2. This is no derogation neither Nor of fidelity in Christ to the fidelity of Christ to his Father If we compare him with Moses Gods servant in those times Who was faithfull in all Gods house Heb. 3.5 it is true that hee did not all the particulars that Moses did and yet he was never the lesse faithfull in his place For the fidelity of a sonne or servant is to bee measured not by the number of acts which he doth but by the conformity of his actions to his fathers or masters commands and so is our Saviours God appointed Moses to make every thing belonging to that typicall and temporary dispensation according to the pattern which he saw in the mount Heb. 8.5 and if he had not done so hee had not been faithfull And he sent his Sonne to be Our high Priest to sacrifice himselfe for the salvation of men to be a Prophet also to instruct them in all necessary truths and to be a King to protect his people in the world and to bring them at last maugre all their spirituall enemies into his glorious kingdome All these our Lord hath truly and fully done who will deny it But he never gave him in charge to prescribe externall laws for his Churches government while warfaring here on earth Nor imperfection of Scriptures 3. Nor doth this involve the Scriptures imperfection for the Scripture is an instrument and the perfection of an instrument is only relative We doe not say that a pen or an axe is naught because they cannot doe all things if a pen can write well and an axe cut well we take them for perfect and good So wee must not say that Gods word is insufficient if it reveale and prescribe not whatsoever we imagine it should if it be able to make us wise to salvation and compleatly furnisht to every good work for which use and end only it was given 2 Tim. 3.16 17. it must needs be granted that it is full and perfect though it teach us not how the Church should be governed otherwise than by generall rules these in my text and such other It is with the Scriptures as with nature Non deficiunt in necessariis nec abundant in superfluis They are neither defective in necessaries nor excessive in superfluous things such as this is This passage I meane to close up with the Testimony of Beza in his Epistle to Bishop Grindall Bez ep 8 ad Grindall ep Lond. Proved by a Testimony of Beza where first he mentions two sorts of men one that would have all orders that had been of use in the Apostles times brought back into the Church and observed and whatsoever succeeding ages have added to them abolished the other sort would have old Rites of use in the Church after the Apostles times to be retainâ—d as either necessary or profitable or for unities sake And then saith Quod ad me attinet c. As for my part that the doctrine of the Apostles was exact and perfect I make no question but I am of another opinion concerning Rites For first it is certaine that the Churches every day increasing the Apostles could not ordaine whatsoever they held expedient and therefore in their making of orders they proceeded by degrees as by the institution of Deacons it appeares tolerating for a while even many Iudaicall Rites as we may see in the history of their Acts. Secondly who seeth not that in their externall constitutions they had very great respect to the present times places and persons So that it is not probable that the same Rites were used in all places as is evident enough by that famous Epistle of Irenaeus to Victor Besides some of their ordinances those love feasts for example necessity it selfe abolished Therefore whatsoever was done by the Apostles concerning ceremonies is not in my conceit either presently or absolutely to be made a rule And I doe not wonder that the ancient Pastors of the Church having respect to their owne times did antiquate some of those first injunctions and set up new ones in their roome Their fault was that by their leave I may speake what I thinke that they held not a meane in the number of their Rites nor had so much regard to Christian simplicity and purity as was meet In this discourse of his Beza 1. delivereth his judgement plainly that there is no forme of government left us by the Apostles incompatible with additions or detractioÌ„s 2. He proves his opinion by divers arguments 1 from its impossibility the Church was then in motu non statu in motion not in its full perfit state and they were forced to proceed by degrees in their constitutions answerable to the increase of the Church and the tempers of such people as were made the Church 2 from the abrogation of Apostolique Rites by the Churches as they saw cause and of some of them even by the Apostles themselves after they had ordained them 3 Lastly he concludes that the faults of Church-governours in prescribing orders have not stood in this that they passed by the Apostles and set up their owne laws but that they exceeded in the number or quality of such Rites as they introduced into their Churches Quest But perhaps it will be granted that the Church hath power to decree such Rites and ceremonies as are decent and orderly but what if the Rites decreed doe want this externall forme and qualification and are neither comely nor orderly doth not the Church then which ordaines such exceed her commission or how shall we know what ceremonies are agreeable to these rules 1. Answ Significancie or abuse no mark of indecent ceremonies If any Bishops in the Church authorize Rites not suitable to these rules they presume beyond their allowance and shall give account to God who hath set them over his family the Church 2. We must not judge of ceremonies by false rules 1 Some reject all ceremonies as uncomely that are significant and yet those holy kisses given and taken by the Primitive Christians were significations of mutuall charity the womens coverings the mens bare heads were signes of womens subjection to their husbands and the husbands subjection to Christ alone And of ceremonies saith (a) Pet. Mart in 1. Cor. 11. vid. etiam Calv. Inst l. 4. c. 10. Sect. 15 Peter Martyr those are the most laudable that are the most lively in signification 2 Some againe condemne all Rites that are or
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
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
externall Rites to be no just cause why they should breake amity And indeed they are not no more than difference in apparell is a good reason why the children of the same father should maintaine a contention Dissonantia jejunii fidei consonantiam non tollit difference in fasting saith Irenaeus takes not away agreement in faith and In una fide nihil officit ecclesiae sanctae consuetudo diversa saith S. Gregory Outlandish Church-orders no rule to us Different Church customs bring no prejudice to their one most holy faith Nay it is good saith S. Austin that there should be this variety for this is that raiment of needle-work wherewith the Kings daughter is clothed and beautified With what warrant then doth Cartwright or any of his followers strive to bring us to out-landish customs and make a schisme from us or a faction among us for maintaining the liberty wherewith Christ hath honoured us of making and living by our owne rules Graviter peccant c. They are guilty of a great fault (c) Zanch. l. de Red. p. 765. Graviter peccant qui propter has indifferentes ceremonias turbant ecclesias damnant alios principes magistratus haeccine pietas quam jactamus haecciâ—e charitas quam debemus ecclesiâ—s fractibus saith Zanchy who for these indifferent ceremonies doe disturb the Churches and damne all other magistrates and rulers because they use their liberty in these things is this the piety which is boasted of is this the charity which we owe to the Churches of God If they want piety and charity who trouble and contest with other Churches about ceremonies much more doe they lack it who in this quarrell trouble the quiet of their owne because she will not prostrate her selfe before their Idoll and be servant to their humors Came the word of God from them or came it to them only that I may speak in the Apostles language 1 Cor. 4.36 Are they the Ioseph to whom the Sun and Moon and Stars must bow all Churches must strike sail Calvin indeed was too highly conceited of his owne invented discipline as Pigmalion of his image and having made it did give too honourable a style to it but did his friends so mightily esteem it (a) Vide Calv. ep ad Pullinger It. ep ad Tigur minist It. ep Bullinger ad Calvin Was it not opposed by his owne Senate and Citizens was not he glad for the upholding of it to beg the approbation of Bazil Zurich and other Helvetian Churches And when to gratifie him they gave it a testimony was not this the greatest praise they could afford it that those consistoricall laws of his were good ones and such as were agreeable to the word of God and might well be tolerated not such as were of necessity to be received into their or other Churches To goe no further than Beza Calvins inward friend and scholar (b) Bez. in vit Calvin He in the life of Calvin speaking of the cause why Calvin did so earnestly contend for the continuance of it saith it was Quod eam urbem videret his fraenis indigere because he saw that that City being then it seems somewhat licentious had need of such a bridle by which we see that he derived not its pedegree as high as heaven nor maintained it to be the Lords discipline nor prescribed it imperiously to other Churches Nor doe her owne divines esteem it The government for when occasions have brought them among us they have with singular respect conformed and submitted themselves in practise to our received orders Herein observing S. Austins rule which he gives in one of his Epistles (c) Aug. ep 118. ad Januar. Quod neque contra fidem c. That constitution which is neither against faith or good maners is to be reckoned of as in it selfe indifferent and to bee observed according to the company with whom we converse And againe Ad quam cunque c. To what Church soever thou shalt come follow their customs if thou meanest neither to give nor take offence Herein also imitating S. Pauls example who became all things to all men 1 Cor. 9.20 and that of S. Ambrose (d) Aug. ep ad Casulan who though in his owne Church of Milan he kept no Saturday fast yet when he came to Rome where it was the custome hee fasted as they did by that demeanour giving occasion to that proverb which hath been long in use Si fueris Romae Romano vivito more if you come to Rome live as Romans doe Our owne men are only they our English papists are the greatest admirers of Rome and the papall power because they live a great way from them and know them only in imagination which too often like a false glasse is a deceitfull representer so are our owne disciplinarians the onely men that do so much adore that Geneva platform because they never had any practicall knowledge and experience of it And it is the unhappy chance of our Church to have her bowells eaten out by her owne children whom she hath caried in her womb nursed at her breasts and fed with her favours and preferments A destiny too bad for a well-reformed nay without prejudice to other Churches be it spoken the best reformed Church in the world a Church I appeale to all Church-stories which in her reformation and government commeth neerest the pattern of pious and reverend Antiquity A government so moderate and full of respect to those elder Saints who were in Christ before us and are now triumphing in heaven while we are militant yet on earth and fighting for our Crown (a) Confer ad Hampt Court pag. 38. that a French Embassadour in the beginning of our last Kings raigne of blessed memory upon the view of our solemne service ceremonies at Canterbury and at Court gave out That if the reformed Churches in France had kept the same orders among them that we have he was assured there would have been in that countrey many thousand Protestants at that time more than there were But alas poore mother it is thy lot to be despised by thine owne sons and if there be no remedy thou must beare it Time and chance saith Salomon happeneth to all men and so it doth to all Churches (b) Hor. l. 1. Carm. Ode 24. Levius sit patientia quicquid corrigere est nefas Patience is a means to make that burden easie which must be endured without remedy And so I come to the third Consectary 3. Consectary Persons that spurne at Church-ordinances may be justly punished by Church-governours their power to make orders implies a power to censure disorders in whomsoever they finde refractary For every law supposeth in the Law-maker a power directive to make it and a power coercive to restrain transgressors of it as S. Paul implies Rom. 13.4 where speaking of the Magistrate he saith He beareth not the sword in vaine First he beareth a sword
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