eating the consecrated bread in the Church at the time of the holy Communion or carying it home to their houses and eating it when they thought good (x) Tert. l. de Cor. â—il c. 3. id l. 2. ad ux circa â—l of crossing themselves when they went out or came in when they arose or went to bed when they sate down to meate when they lighted candles and when they had any businesse of moment to doe Many more customs the Church had in former times which doubtlesse most of them drew their breath from some rules and constitutions established by their governours for their use Now that Ceremonies and Rites of this nature are under the Churches power to ordaine we generally grant our adversaries and what is granted by all sorts of divines cannot be called in question by any without some note either of singular ignorance or arrogancy or both And so I come to shew the reason of the point The Churches power proved by reason No Church without Rites and rules which may be thus declared No Church can consist without orders no worship without rules given and observed concerning times places manner c. These as I have shewed are not of the essence of Gods worship no more than a mans coat or skin is of the essence of a man but yet such necessary appurtenances they be that take them away and you take away all publique worship But where are these orders to be found where is this forme prescribed In Gods Word are no such ordinaÌ„ces delivered some indeed are mentioned which were given by the Apo to some particular Churches and by them observed in their sacred assemblies but they were never intended to be of perpetuall right nor for universall use nor yet mentioned directly and purposely but as the riots and disorders of particular congregations gave them occasion It was not the Apostles drift saith (a) Socrat. eccles hist l. 5. â— 21. Socrates to lay downe Canons concerning festivals and other ceremonies but to become patterns of piety and godly life Certainly the Christian Churches through all her successions should have been extreamly injurious to their first founders the Apostles in antiquating many of those mentioned Canons had they been intended for perpetuall presidents to all Churches Three things doe clearly evince that neither they nor any other forme were propounded in Scriptures to be of perpetuall right No set forme of government prescribed for or used by the Churches 1. The impossibility of making such orders or regiment as should fit all Churches in the world In the time of the Law Gods people were but one and they a small people and therefore one kinde of discipline might well enough serve their turns But now the Church is an heterogeneall body consisting of severall nations and of dispositions as different as of countries and therefore not to be yoked under the same laws and customs Civill or Ecclesiastique It is as hard to make one government to fit the Church in her severall times and countries as to make one shoo to fit all feete or one coate to serve all bodies And so saith Calvin in effect (b) Calv. Inst l. 4. c. 10. Sect. 30. Christ would not prescribe particular ceremonies to his Church because it was impossible that the same ceremonies should be agreeable to all so different nations as are in the world To the same purpose it is which Iunius speakes (c) Jun. Animadan Pell cont 1. l. 4. The Scriptures saith he containe in them all matters of doctrine belonging necessarily to faith and good life but they only set downe a generall law concerning ceremonies Let all things be done decently and in order Therefore particular Rites appertaining to the Church because they be mutable and ambulatory might well be omitted by the Spirit of God and permitted to the conveniences of the Church Secondly the impossibility of finding out such a forme is an argument against it such orders could never be found in the Scriptures at least till this last over-weening age never any could or durst determine what the Lords discipline as some call it is though many with greater passion than discretion have earnestly called for it Certainely had God intended such a thing for his Church or thought it necessary he would have set it downe so plainly for so he did the Iewish regiment which he meant they should live by that every Church without grosse ignorance might have knowne what it was But they are yet to learne what it is and will be to the worlds end Some talke of a Phoenix and of a Philosophers stone but who did ever see a Phoenix or who did ever enjoy the Philosophers stone Ab omnibus amatur tamen virgo est it hath had a great many suitors but never any husband An evident argument that these are but imaginary things And so that there is such a discipline into whose mold and by whose modell all Churches must be cast and squared considering that never any yet knew it is but a meer Chimera 3. The perpetuall variety of all Church governments doth sufficiently disprove it for if as there is one Lord one Christ one faith and one baptisme so there be one frame of government for Christs Kingdome on earth why doe not all Churches stick to this as they doe to them Scarce three Churches in the whole Christian world do jump in every thing It must follow therefore that either all the Churches of God are blinded and cannot see what lyeth before them in broad day light or which is worse that they are all too proud to submit to their masters lawes or that the conceited platforme is a very Vtopian Common-wealth Two objections removed Nor doth this argue as some more fondly than truly imagine any defect of love in God to the Church of the new Testament or of fidelity in Christ to his Father or of sufficiency in the Scriptures to direct us in our wayes Want of a set forme argues no want of love in God 1. No want of love in God to his Church now in comparison of the Iews can be hence inferred for I hope the cleare revelation of the mysteries of salvation and the abundant grace bestowed on us above the Iews may more truly shew the exuberancy of Gods affection to us in comparison of them than their prescribed platforme which wee want his care of them more than of us The Philosopher accused nature to be a stepdaâ—e to man and a kinde mother to other creatures because these bring their coats upon their backs into the world and are quickly made able to shift for themselves whereas men come naked in and are faine to depend long upon others for their sustenance A simple accusation Because the reasonable nature wherewith men are beautified and their dominion over all creatures doe much over-ballance those defects and argue more bounty bestowed by nature on him than on them And it is a cavill no lesse
acknowledged for such except a man should write upon it as under some rude draughts men use to doe this is a church or set a cryer when people are worshipping God in his House to proclaime and say this is divine Service But by Church I meane the Churches Pilots who sit at the sterne and are by their office to guide the Ship of the church through the Sea of this world to the haven of eternall happinesse those whom the Apostle calleth Act. 20.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bishops and Heb. 13.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rulers and watchmen of the Lords army For as head and members divide the body naturall and the members with all things belonging to their comelinesse and welfare are ordered by the head and could not bee disposed of by the members without a schisme in the body 1 Cor. 12 so heads and members divide all bodyes civill and ecclesiasticall and whatsoever is to bee done for matter of direction and government hath alwaies beene and must bee the sole prerogative of the heads of these bodyes unlesse wee will have all common wealths and churches broken all to peeces And so I come from the termes to the point The power of the Magistrate is dignified with the name of Sword Rom. 13. Hee heareth not the sword in vaine the authority of the Church with the name of keyes Mat. 16. To thee will I give the keyes of the Kingdome of Heaven These keyes are twofold 1. A Key of order which is the priviledge of the whole Priesthood and it is an Authority of administring the word and Sacraments of remitting and retaining sinnes in interiori foro in the Court of Conscience 2. A Key of Iurisdiction which is a power of binding and loosing men in Foro exteriori in the courts of justice and of making lawes and orders for the government of Gods house And this is peculiar to the Heads and Bishops of the Church as will appeare 1. by examples 2. by consent of writers 3. by reason Proved by examples of the Apostles 1. It appeares by Examples both of the Apostles and Churches of God who have in their severall generations put this Authority into execution It seemeth good to the Holy Ghost and to us to lay upon you no greater burthen than these necessary things that ye abstaine from meats offered to Idolls and from blood and from things strangled and from fornication say the Apostles in their letter to the Gentiles Acts 15.28 In which words we see 1. That they make a Canon 2. That this Canon was concerning abstinence from some things that were indifferent for such were those Idolothytes things strangled blood 3. That they usurped not this authority but had it from the Holy Ghost whom therefore they joyne with themselves in their letter as President of their Commission It seemeth good to the Holy Ghost and to us Nor did they exercise this power onely when they sate in the Councill together but when they were asunder also for St. Paul doth often mention constitutions that hee made for divers Churches For the Churches of Galatia hee made an order That collections should bee made for the poore on every first day of the weeke and meant to bring in the same custome into the Corinthian Church 1 Cor. 16.1 2. He framed ordinances for Corinth 1 Cor. 11.2 viz that women should cover their heads men uncover theirs in the Church v. 6 7. that men should not use long haire but women should ver 14 15. that they should tarry one for another when they come to receive the holy CoÌ„munion v. 33. c. And hee commends that people for keeping those his traditions ver 2. and promiseth when he came againe to dispose of other things which were not as yet well setled and ordered ver 34. Some also hee made for the government of Thessalonica 2 Thess 2.15 where hee exhorts them to hold fast the traditions which he had taught them both by word of mouth and by letters and 2 Thess 3.14 where hee commandeth opposers against his determinations to be excommunicated But perhaps it will be said Object that their Traditions were of divine authority because they were Pen-men of the Holy Ghost and did but convey those constitutions to the Churches which the Holy Ghost did make and indite for their use It is true Answ that the Apostles spake by inspiration and were imployed in writing downe Gods word for the good of the Church but yet many things they spake and did not as Secretaryes to the Holy Ghost but as ordinary Pastors of the Church (a) Qâ—atenus erant ordinatii ecclesiae Rectores de hasce titibus externis pro sua sapientia statuebant quod ad aedificationem ecclesiaâ— facere videbatur Davâ—t l. de Jud. Cont. c. 16. rat 2. As appeareth most plainly by some speeches which St. Paul le ts fall in 1 Cor. 7. I speake this by permission and not of commandement ver 6. To the marryed I command yet not I but the Lord ver 10. To the rest speake I not the Lord v. 12. Concerning Virgins I have no commandement of the Lord I give my judgement as one that hath obtained mercy of the Lord to be faithfull ver 25. In all these passages 1. He distinguisheth betweene authority divine and humane 2. He affirmeth that he did advise and command many things by his own power as a prudent pastor of the Church for which he had no expresse and particular command from the Lord. Now if he did by his owne authority prescribe some things to be done for the guiding of people in point of manners and morality much more did he take that liberty in point of order and ceremonies And of the Iewish and Christian Churches To these examples of the blessed Apostles I may joine the practice of the Iewish Church who though they had an externall forme of discipline prescribed them and all things belonging thereto even to the pinnes and barres of the Tabernacle the broomes ashpans and snuffers of the Sanctuary yet they tooke liberty to adde some things which were not expressely commanded They annointed their dead with odours and our Saviour was content to be buryed after that manner The Rubenits built an Altar on the bankes of Iordan Iosh 22. which Ioshua and the heads of the people permitted to stand Solomon built an Altar of himselfe by the brazen Altar 1 Kings 8.64 And which comes nearer to our purpose the Iewes did institute two great Festivalls to be solemnized every yeare the Feast of Purim in memory of their deliverance from the bloody conspiracy of Haman and the feast of Dedication for a memoriall of the Temples purification after it had been polluted by King Antiochus And this holy day set up by their own authority our Saviour was so farre from disliking or reproving that he was pleased to honour it with his gracious presence Iohn 10.22 The order also of their burials and the rites of
THE CHVRCHES AVTHORITY ASSERTED IN A SERMON Preached at Chelmsford at the Metropoliticall Visitation of the most Reverend Father in God VVILLIAM Lord Arch-bishop of Canterbury his Grace c. March 1. 1636. BY SAMUEL HOARD B. D. and Parson of Morton in Essex HEB 13.17 Obey them that have the rule over you and submit your selves for they watch for your soules as they that must give account that they may doe it with joy and not with griefe for that is unprofitable for you LONDON Printed by M. F. for JOHN CLARK and are to be sold at his Shop under S. Peters Church in Cornhill MDCXXXVII To the Christian and courteous Reader SO Sweet a thing is Peace that God is pleased to put it into his owne title and to style himselfe the God of Peace 1 Thes 5.23 Nay Peace and Love it selfe 1 Joh. 4.16 and to pronounce him that seekes and makes peace a blessed man Blessed are the Peace-makers Mat 5.9 But much more amiable is the peace of the Church being the principall thing that our blessed Sauiour next to mans peace with God came into the world to procure Ephes 2.15 and that which makes Gods family on earth like to the State of innocency in Paradise and of glory in heaven This peace therefore should every sonne of peace pray for Pray for the peace of Jerusalem Psal 112. and pursue with all endeavour possible as men doe their game for so the word may signifie Hob. 12.16 Follow peace with all men But what peace can be expected without unity like Hypocrates twins they decay and thrive live and die together And therefore S. Paul puts them both together Ephes 4.3 Endeavouring to keep the unity of the Spirit in the bond of peace and for the procuring of agreement in affections he conjures the Philippians by all the arguments enforcing concord among Christians to a consent of judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be of one minde Phil. 2.2 to beleeve and think the same thing And therefore it should be every mans care contrary to the custome of too many turbulent dispositions who can fish best in troubled waters and gaine most profit or respect to themselves by kindling contentions among brethren not only to marke them that cause divisions and avoide them Rom. 16.17 but fixâ— pede with a sâ—eled resolution and courage to oppose them as S. Paul did S. Peter Gal. 2. when he saw that he did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk with a right foot and take a right course for the uniting of the mindes and by consequent the hearts of Jews and Gentiles As therefore it hath alwayes been my desire that we who are of the same saith might be if possible in all things of the same opinion so I thought it my duty at this time having so faire an occasion by the command of my superiours to preach the Visitation Sermon put into my hands to cast in my mite toward the purchasing of this pearle and to set one small prop under the house and Church of God in our Israel too much tottering by our mutuall dissentions and for that end to justifie the authority of our Church in requiring an uniforme subjection in judgement and practise at the hands of her children to the comely and good orders therein established and to perswade a generall good opinion of and obedience to her just authority in these things Some there be so obstinate in their error and undutifulnesse that like Solomons foâ—le though they be brayed in a morter and sufficiently convinced of their false and disorderly opinions and practises will not leave their folly others there be I hope of more teachable and tractable tempers and willing if better informed to frame their courses to more moderation and subjection Now sermons of this nature may be of use to both these to the first to take off their fig-leaves and present them naked as troublers of Israel to the deserved stroke of justice to the rest to make them peaceable members of the body wherein they live and obedient children to the heads by whom they are governed Whether I shall effect this last and best end of such discourses by preaching or printing this small peece I know not I doe not altogether despaire the former I doubt not I shall in some measure compasse at least liberabo animam meam I shall hereby discharge mine owne conscience and famam meam redeeme in some degree my reputation too Words being then most liable to envious mistakes and mis-reports when they are but taken in by the eares of some few partiall and prejudging hearers not exposed to the eyes and view of more indifferent and charitably minded Readers Bring an obedient and peaceable spirit with thee and then reade and censure as thou seest cause Sa Hoard REcensui concionem hane cui titulus est The Churches Authority asserted in qua nihil reperio quò minus summâ cum utilitato Imprimatur March 28. 1637. SA BAKER THE CHVRCHES AVTHORITIE 1 COR. 14.40 Let all things be done decently and in order OF the Devils practises against the Church The Cohaerence of the Text. which our Saviour gives notice of Mat. 13.25 while men slept the enemy came and sowed tares among the wheat and went his way the Corinthians were too true an example For no sooner had S. Paul after much paines taken to sowe the good seed of saving truth among them and to make them one of Christs cornfields departed from them to plow up other grounds to plant other Churches but the enemy of Christ and his deare Church began to sow the tares of ungodlinesse among them which as ill weeds for the most part doe sprang up apace For they became 1. Sectaries dividing themselves among Christ Apollos Paul and Cephas 1 Cor. 1.11 12. and making men the Lords of their faith and consciences which they should have captivated to Christ alone 2 They were Heretiques denying a fundamentall Article the Resurrection 3 Polluters also of Gods sacred worship and ordinances First by their base indecencies Their women sate before God with their heads uncovered and the men with their hats on 1 Cor. 11.4 5 they mingled intemperate and carousing bankets with the spirituall feast of the blessed Eucharist ver 21 their women beyond the modesty that becomes that sexe presumed to chat and talke their shares in the congregation c. 14.34 Secondly By their disorders likewise for they received not the holy Communion together but by snatches one before another came cap 11.33 they interposed unseasonable questions while their Ministers were preaching and rudely interrupted them in their discourse cap 14.29 Thirdly By their empty and unprofitable assemblies for their trumpets made an uncertaine sound they prayed in their Churches in a tongue they understood not All these were great scandalls 1 Cor. 1.11 The Apostle therefore being informed by some of Cloes family of their declined condition like a loving pastor labours to remove these tares and reduce
this Church to its primitive purity For the procuring of which hee takes a mixt course that they might neither detest his severity nor yet despise his lenity One while he sharply reprooveth another while he gently allureth in one place hee punisheth in another he prescribeth In this Chapter hee meeteth with two faults disorder and unprofitablenesse and because contraria contrariis curantur distempers are usually cured by remedies of a contrary nature for the healing of their unprofitablenesse in the use of their religious exercises he command that all things bee done to edification ver 26 and for the removall of their indecencies and disorders he requires that all things be done decently and in order And so I am come to my Text. In which by the judgement of expositors St. Paul investeth the Corinthians The scope and parts of the Text and the point insisted on and in them all Christian Churches with authority to ordaine Rites and Ceremonies appertaining to order and decency in the service of God (a) Hinc apparet liberum esse Ecclesus titus ordinare servientes ordini decoro Heming in hunc locum Hinc aparet saith Hemingius hence it appeareth that it is in the liberty of Churches to ordaine rites serving to order and comelinesse (b) Facit Ecclesiae pâ—testatem de decoro et ordine ecclesiastico liberò disponendi et leges ferendi Par in hunc loc Facit Ecclesiae potestatem c. He gives the Church saith Pareus power freely to dispose of things belonging to Ecclesiasticall order and decency (c) Non potest haberi quod Paulus hic exigit ut decenter omnia et ordine fiant nisi additis constitutionibus tanquam vinculis quibusdaÌ„ ordo ipse et decorum servetur Cal. Instit l. 4. c. 10. Non potest haberi c. That which St. Paul requires saith Calvin cannot be had unlesse there bee Canons made by which as by certaine bands men and things may bee kept together in a comely order (d) Davenant de Iudic. Contâ— fidei c. 16. p. 84. And the Reverend Bishop of Salisbury having delivered a position that the Prelates of the Church have power to appoint rites and ceremonies respecting the externall policy of the Church prooveth it by my text Let all things be done decently c. These words therefore in the opinion of these men and almost all writers on these words or point containe the Churches Investiture and may be cast into these two parts 1. The Churches liberty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let all things be done 2. The Churches limits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decently and in order Or else into these two 1. Her Authority to make laws Let c. 2. The object about which her Authority is to move matters of order and decency decently c. From both these ariseth the point on which I purpose to build my present discourse and which I will deliver in the words of our twentieth Article That the Church hath power to decree Rites and Ceremonies In the handling of this conclusion 1. I will explaine the termes 2. Prove the point 3. Touch upon such consectartes as the point doth naturally derive it selfe into Of all these with what brevity I can The termes explained what is meant by Ceremonies and Rites The termes are two the Ceremonies and Church Ceremonies are externall acts and adjuncts annexed to sacred Services For in Religion there are two things considerable Substantialls and Circumstantialls Substantialls are of two sorts 1. Matters of faith and manners to be beleeved and done of necessity to salvation conteined in the Creed and ten Commandements 2. Sacraments ordained for the bringing of men and women into the Church and their conduct therein to everlasting happinesse About these the power which the Church hath is to preserve them as the Ark did the tables of the Law to give an honorable testimony to them to consecrate to dispense them to her children and to transmit them to posterity in which respects she is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pillar and ground of truth 1 Tim. 3.15 Power to make adde alter or diminish these she never had Never durst any Prelates in the Church but the Pope take liberty to stamp new Articles of faith or to joyne Traditions to the writteÌ„ word of God for supply of its imperfection which are of the same authority Sess 4. decreâ— 1 and to be received pari pietatis affectu with the like religious respect as the Trent Councill hath determined never did any presume but he to curt all the Lords Supper by taking away the cup from the people or to transforme the Sacrament into a Sacrifice propitiatory for quick and dead to the great injury of that alsufficient Sacrifice once offered upon the Crosse by our Lord himselfe In all these manum de tabula hands off for they are all above the Churches power But Secondly there are besides these some ceremonialls and circumstantialls necessary for the right ordering and cariage of Gods service the trayning up of people in piety and the preservation of religion for without ceremonies saith Zanchy (a) Sine Ceremonâ—s nec sideles in unum convenne coâ—lescere possunt nec Deo publice seâ—vire Zanch de Reâ— l 1. p 420. neither could the faithfull grow up together into one body nor give God any publique worship That God is to be worshipped by his owne rule and with his owne prescribed acts and dutyes of religion is Substance but that this may bee well done some circumstances of time and place persons gestures habites c. must bee determined What therefore shall be the times wherein Gods people must come together to worship him and how farre they are to be sanctified what are to be the places wherein wee are to meet and how to be adorned in what order divine Service shall be celebrated with what habit the Priest when he commeth to minister before the Lord should be clothed what gestures of body both Priest and people shall use in their publique devotions and the times when this or that particular gesture of kneeling standing sitting or bowing may be used with most comelinesse and profit what kinde of places are fittest for Service and Sermon what tables what chalices what other ornaments doe best beseem that sacred mystery of the Lords Supper c These and such like circumstances are the things permitted to the Churches liberty to determine What we are to understaÌ„d by Church By Church which is my second terme I meane not private and inferior members of the Church whose place is obedience not government for we should have a mad Church and a miserable divine service if every private spirit might have authority to order these things as hee thinkes good It would be I feare me like that mis-shapen Picture which the Painter Polycletes made by the peoples direction a very deformed one a Church and Service that could not be knowne or
their mariage were most or all of them made by their owne discretion Had these Iews to whom God had given a perfit platforme this liberty and have not Christian Churches to whom no rule is in this case given the same power in such things and a far greater And this liberty have all the governours likewise of Christian congregations used in their severall Churches and ages as I shall have occasion to intimate by and by All which examples are an evident proofe of the Churches power in these externall ordinances because 1. there is no Precept against these examples for against an expresse command examples prove nothing 2. The Apostles were more faithfull servants to their Lord than to intrench upon his royall prerogative and more humble than to goe beyond the bounds of their commission 3. It cannot with reason bee imagined that Christ would suffer his Church throughout all ages to sleep to securely in so great an error The power of the Church proved by consent of writers And therefore leaving this I come to my second argument for the proofe of the Churches power the Consent of Writers which is an argument beyond exception and able of it selfe to put the point in hand out of all question Calvin whom all Sectaries make their Oracle in their plea against Ceremonies hath these words (a) Calv Opusâ— pag 344. Ne quis nos calumnietur nimis morosos c. Let no man thinke or say that we are so severe and harsh as to take away all liberty in externall rites I here give all readers to understand that I contend not about ceremonies respecting order and decency in the Church Our dispute is against those acts whereby some thinke that God is truly and properly worshipt I deny that these are under the power of men And in (b) Idem Instit l. 4. c. 10. Sect. 14 another place he saith Ergo inquies nihil ceremoniale rudioribus dabitur c Therefore thou wilt say shall nothing Ceremoniall be appointed for the instruction of the ruder sort I say not so for I know well enough that all such helps are profitable to them only I contend that in prescribing them such a manner and measure be used as may illustrate not obscure Christ And (c) Calv â—b Sect. 30. in the same Chapter hee layes it downe for a conclusion That Christ would not prescribe particularly concerning ceremonies what we ought to follow but referre us to the direction of generall rules We hold saith Perkins (d) Perk. â—es Catâ—ol of Traditions conâ—l 3. that the Church hath power to prescribe ordinances rules or traditions touching the time and place of Gods worship and concerning order and comelinesse to be used in the same Peruse the Harmony of confessions and see whether this be not the judgement of all those Churches More particularly for instance take the Auspurge confession Melancthon the contriver of it directly for this power saith (e) Aug. confes Art ult Apol. ejâ—dem Licet Pastoribus Episcopis c. It is lawfull for Bishops and Pastors to make Canons that things be done in order in the Church and he proves it by S. Pauls example Sic Paulus ordinat c. So S Paul ordained that women should cover their heads and confine their tongues in the congregation c. Only some Cautions he gives to this effect 1. That these orders be not imposed as parts of Gods worship 2. That they be not urged as things necessary in themselves 3. That for their matter they be not contrary to any Evangelicall truths for if an Angell from heaven should preach unto us another Gospell wee are to hold him accursed In all which cautions he doth not deny or abridge the power of Church-governours in these matters but only remember them how to use their liberty therein to that end for which they received it the glory of God and the Churches edification according to that speech of S. Paul This authority is given us for edification and not for your destruction 2 Cor. 10.8 But what need I stand upon particular instances Do we not all grant in our controversie with Papists about traditions that there are 2. sorts of traditions Apostolicall and Ecclesiasticall and that both these are under the power of the Church 1. We yeeld that there are Apostolique traditions rituall and dogmaticall which are no where mentioned or not enjoyned in the Scriptures but delivered by word of mouth from the Apostles to their followers for some of which these are reputed viz. the number of Canonicall bookes the Apostles Creed the baptisme of infants the fast of Lent the Lords day and the great festivals of Easter and Whitsontide These we justly take for theirs grounding upon S. Austins rule (f) Quod universa tenet ecclesia nec concilâ—s institutuÌ„ sed semper â—tentum est non nisi authoritate Apostâ—lâ— traditum rectissimè creditur Aug. de Pap. cont â—onat l 4 c. 24. Those observations which have beene of universall use in the Catholique Church and appeare not to have beene the Constitutions of generall Councils we are in reason to hold for Apostolique traditions 2. Besides these wee confesse that there are and have been many ancient Ecclesiastique traditions also from which as their foundations grew those noted practise of (g) Tert. Câ— â—il c. 3. not fasting on the Lords day of (h) â—t ib. saying their prayers not kneeling but standing during the whole festivity of Easter and Whitsontide which in those dayes continued though in a remisse degree full 50. dayes (i) Justâ— aâ—q ad Oâ—thod Teâ—t Apol. c. 16. Basâ—d â—pâ—tu sancto c. 27. of praying to God and adoring Christ with their faces toward the East (k) Naz in lâ— Goâ—â—aâ— per. Leonâ— p. 423 Aug. con l. 9 c. 13 of prostration before the Altar of (l) Cypâ— p. 56. ad Tâ—t at id l. de laps suâ—â—nâ—t signing the baptized person with the signe of the crosse (m) Tert Coâ— mil. c. 3. of renouncing the devill of tasting hony and milk before baptisme (n) Tert. de bapt c. 13. of using God-fathers in the baptismes even of children (o) Iâ—d Hisp l. 2. de div oâ— 20. yâ— Hâ— osolan proâ— co of exorcising the parties to be baptized (p) Aâ—al l. 1. deâ—cclaâ— 2â— Aug. Sâ—m 1â—7 de domin◠〈◊〉 pasâ— of putting a white garment upon them which they were to weare for the space of 7. or 8. dayes from the putting off of which the Sunday after Easter was called (q) Vi◠〈◊〉 â—tiq â—t 〈◊〉 tâ— 5. c. 12. dominica in Albis (r) Teâ—t 〈…〉 of receiving the Eucharist fasting (Å¿) Just mar q. ad orth Cypr. ep 56. 63. of mixing water with the wine for the Communion (t) Cypr. ibid. of sending it to such as were absent (u) Cypr. l. de laps num 89. Tert. l. de orat sub sin id l. 2. ad ux of
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
have been used by the Romane Church when yet it is most certain that not only Papists but Pagans too by the light of reason may be competent judges of decency and order in externall Rites 3 Others will allow this surname to none that have been abused to superstition and Idolatry but would have them all abolished as most uncomely for the service of God but without reason may not Churches be accounted fit places for publike worship because they have formerly been polluted with Idolatry may not that body which hath made it selfe a member of an harlot become a glorious member of Iesus Christ and a holy Temple for Gods Spirit to dwell in Wise men have alwayes thought that the separation of the use of a thing from its abuse is very possible and that the use of some things stript out of their abuses is very commendable To take away the use of a Ceremony because formerly abused Curatio quidem est sed curatio carnisicis non medici saith (b) Cassand Commonstr viae Circ med Cassander rightly is a cure of the abuse indeed but the cure of a hangman who takes away diseases disasters and life and all at a clap not of a physician who so expells the disease as he saves the life These are all false Cards to saile by By the best writers ceremonies are then judged to be conformable to these directions 1. When they are not elevated above their nature neither used as true and proper acts of worship as vowed chastity poverty and regular obedience among the Papists are nor as instruments to produce supernaturall effects as holy water is sprinkled in the Church of Rome to wash away veniall sinnes and the signe of the Crosse is used to drive away devils 2. When for their multitude they be neither burdensome to the Church making Iews of Christians and Law of Gospell nor occasions of diverting their affections and thoughts from such religious acts and services as are substantiall And therefore such Rites as are not opposite to these rules we are to hold for decent and orderly Determination of decency belongs to Superiours 3. The determination of this decency belongs not to private persons it is not for them to nominate and governours to chuse or for them to bring the writing and superiours to give the seale this would be to make authority but a meere cypher and the Bishops of the Church like those images in the Psalme Which have eyes and see not hands and handle not c. this were an utter vverturning of the body a placing of the feete where the head should be But our Rulers must be judges in these matters the Kings majesty the supreme and the Prelates of the Church the subordinate for 1. this is the honour belonging to their places as it is the honour of the head to judge what is fit and comely and conducible to the wel-fare of the body 2. they are best fitted for this work of determining both in respect of their learning and experience and because of that divine assistance which by their masters owne promise Loe I am with you to the end of the world Mat. 28.20 is usually afforded them though not so far as to secure them from all possibility of mistaking in their decisions To their sentence in these things must inferiours submit if not their judgements for perhaps they are not bound to beleeve at all times that they doe all things well yet their practises both for the honour that is due to their places and the peace of Gods Church which every good member will pursue In Deut. 17.8 9 10 11 12. God enjoyneth the people under the paine of death in all their doubts and controversies to stand to the sentence of the Priest and to square their practises thereby he thought it not fit then for the people to be judges of doubtfull cases and doth he think it convenient now I will therefore conclude with the speech of Nazianzene Greg. Naz in Orat. quâ se purgat Presume not ye that are sheep to make your selves guides of them that should guide you neither seek to skip over the fold which they have pitcht about you it sufficeth for your part if you give your selves to be ordered Take not upon you to judge nor make them subject to your laws who should be a law to you for God is not a God of confusion but of order and peace in all the Churches of the Saints 1 Cor. 14.33 And so leaving Rites and Ceremonies for their determination to the heads of the Church as peeces of coine which beare their image and superscription I passe from the point to the Consectaries resulting from it 1. From hence we may see that Laws or Canons concerning orders in the Church are alterable and binde to their use no longer than they that made them are pleased to urge them Matters of faith and morality will endure no addition diminution or change because their authority is divine but matters of order and decency doe because their authority is humane Every particular or nationall Church hath power to ordaine change and abolish ceremonies and Rites ordained only by mans authority so as all things be done to edification (a) Art 14. It is the subscribed doctrine of our owne Church and a proofe of the Consectary Upon this ground S. Ambrose in his owne Church abrogated an old custome of feasting at the Tombs of mâ—rtyrs (b) â—ud â—es in Aug de Civ Dei l. 8 c 27. Sâ—d â—c Ambrosiâ—s â—â—â—râ— veâ—uâ—t ne uâ—â—â—ocâ—sio lâ—â—oâ—sis se ingâ—rgâ— andi qâ—ua illa quâ—si parent lâ—a superstâ—m genâ—liâ—m â—sâ—t siâ—n 〈◊〉 lest occasioÌ„ of quaffing should be given thereby to drunkards and because those parentalia funerall feasts were very like to heathenish superstition And how many Apostolique and ancient Rites have long since bidden the world good-night by the Churches pleasure only on the same ground (c) Cassand l de ossic Pâ— pag. 855. Cassander reckons up two sorts of old ceremonies which because they were different have been differently dealt with 1. Some there were which are of perpetuall use to preserve the memory of Christs benefits and to traine up Christian people in piety Such were those famous festivals of Easter Ascension and Whitsontide for by their anniversary solemnizations and by the publique reading and explaining the histories sutable to those holy-dayes people are put in minde of those Acts which Christ did for their redemption and excited to shew their thankfulnesse to him by their love and obedience to his laws Of this sort also have singing of Psalms and sacred hymnes in the Church reading of sutable prayers and Scriptures at the holy communion silence of women in the congregation and the fast of Lent been accounted All these therefore have been religiously preserved without the least alteration 2. Others of them were of an inferiour nature and may be divided into three ranks 1. Rites of no great
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
hath authority to punish as well as to prescribe Secondly he beareth it not in vain hath authority to smite with that sword and to put his power in practise upon evill doers There is one Law giver saith S. Iames cap. 4.12 who is able to save and to destroy in which words is given us by consequent to understand that it belongs to all Law-givers to doe either of these as occasion requires And the reason why they are to have this power as well as the former is because it is a back to the former without this that other would be unprofitable for (c) Morinus de cens eccles c. 2. Inermis authoritas non authoritas dicenda est sed authoritatis larva unarmed authority is rather a mask and semblance of authority than authority indeed Into all creatures God hath put two faculties 1. A concupiscible by which they are caryed to seek out whatsoever things are needfull for their preservation 2. An Irascible by which they are inabled ad omnia contraria eliminanda to expell by slight or resistance at least in endeavour whatsoever threatens their destruction And without this last the former would not be sufficient to keep the creature in being Answerable to this there is in governours a concupiscible faculty of making good orders for the maintenance of that body wherof themselves are a part and an Irascible of resisting and executing vengeance on such irregular persons men of Belial as assault that body those orders and without this that other of making laws is not only weak and of little use but oft times a snare to law-makers who otherwise would be like the log in the fable fabula vulgi a scorne to the rude unruly multitude But lest some may think that this last power is peculiar to the civill magistrate A coactive power necessary to Chu governours and belongs not to Bishops and governours of the Church their Canons being but councells and their authority only to perswade as (a) V. d. Vrsin catech some of note to the disparagement of their learning doe not stick to say Par. Orat. de Q. anleges magist obligent Consc pag. 13. Cast your eyes on Timothy and Titus two Bishops of the Church S. Paul armeth them both with this double authority Command and teach saith he to Timothy 1 Tim. 4.11 There is a power directive given him Them that sin rebuke before all that the rest also may feare 1 Tim. 5.10 there is his power coactive And to Titus he saith These things speak and exhort and rebuke with all authority Tit. 2.15 Teach there is his authority to informe and direct but is this all No Rebuke too there is power to censure the disobedient But how rebuke not with weak words only for that belongs to the inferiour Clergy but with all authority that is with censures deeds even to the stopping of mouths if need be as we may see Tit. 1.11 Nor doth S. Paul give these his Bishops any greater allowance than he knew his master would warrant for he was not ignorant of what with his owne mouth he had uttered Mat. 18.17 18. Goe tell the Church and if he neglect to heare the Church let him be unto thee as a heathen man and a publican Verily verily I say unto you whatsoever ye shall binde on earth shall be bound in heaven c. In which words 1. Our Lord erecteth a Tribunall in the Church to which offenders against the Church must be cited and by it censured Goe tell the Church 2. He ratifies and setleth it whatsoever ye binde on earth c. â—i whomsoever you cast out for neglect or contempt of that authority which I have given you shall be reputed an outcast in the kingdome of heaven and by consequent whatsoever other punishment you justly inflict shall be authorized in the highest Court by the highest judge What will you saith S. Paul 1 Cor. 4.21 shall I come unto you with a rod or in love and in the spirit of meeknesse that is will you be perswaded by faire words or shall I exercise my Iudiciall authority over you shall I punish you For as the rod of Christ signifies his authority to rule his servants and subdue his enemies and therefore is called the rod of his strength Psal 110.2 So doth the rod of S. Paul here signifie his punishing power as S. Chrysostome and S. Austin expound the place And which is a thing that should work with us this is also the doctrine of our owne Church to the truth of which wee my brethren of the Clergy have subscribed Whosoever saith the Article by his private judgement willingly and purposely doth openly breake the traditions and ceremonies of the Church which be not repugnant to the word of God and be approved by common authority ought to be rebuked openly that others may feare to doe the like as he that offendeth against the common order of the Church and hurteth the authority of the magistrate and woundeth the consciences of weak brethren And shall we not thinke that the Church hath need of this latter power as well as the common-wealth Are people so well affected to the orders of the Church that they will obey them if they be but barely propounded or at most by a few perswasions commended to their obedience Is the Church so setled by divine goodnesse that no unruly windes within her bowels can make her quake Or is the King of the Church so carelesse of his flock which he hath purchased with his owne blood that he hath given it weaker supports than Kingdomes and civill States enjoy and hath set over it shepheards indeed but yet lame ones that cannot or must not strike if there be occasion Certainly this earthly Paradise would soon be entred and wasted were not those Angels that are set to keepe the doore armed with a flaming sword of vindicative power to keep out or drive out all those that either professedly or secretly have evill will to Sion And therefore we cannot think with reason that Church-governours have the place of commanding but no power of compelling and urging obedience to their commands The Lords of the Gentiles c. no argument against the Churches primitive power But they that would have a parity in the Church and would make Church governours to be but empty Cyphers alledge the speech of our Saviour to his disciples contending among themselves for superiority Mat. 20.25 26 17. The Lords of the Gentiles exercise dominion over them and they that are great exercise authority over them but it shall not be so among you But whosoever will be great among you let him be your minister and whosoever would be chiefe among you let him be your servant c. And say that Christ here compares the world and his Church and forbids the use of that power to the Pastors of the one which belongs to the Princes of the other and that is principally a punitive and coactive
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
c. for this is a sinne by accident because against the command of authority those other essentially and formally because damned by the light of nature But if we behold it in the manner of committing it is a greater this being seldome committed never punisht without wilfulnesse and obstinacy they many times breaking out through meere weaknesse and infirmity And so it is in respect of its dangerousnesse in the issue For 1. It is a bold faced sinne that Ionah-like stands alwayes upon its justification and pleads not guilty and casts a blemish upon that authority that dares censure it These other are sinnes as more foule so more modest lesse confident like the Heretique in Titus 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-convicted and self-condemned and meet with fewer Patrons 2. Those sinnes fight against Church government by consequent only this directly and if it be not in time restrained brings confusion and Anarchy into the Church Like Peters dissimulation Gal. 2. it sowreth a multitude in a moment like a gangren if it seize and be permitted to settle but on one limb it speedily runnes over and ruines all the body men too sinfully affecting since the fall to be Domini suorum actuum Lords over their owne actions in all things and to shake off the yoke of government 3. Those sinnes goe many times alone this never but like a fury brings a troope of mischiefes after it It makes divisions and breaches in otherwise peaceable congregations begets discords contempts in people of their learned able and wel-deserving Pastors It breeds emulations also between brethren of the same Tribe ministers of the same Christ even to the sharpning of tongues and pens against each other till like the Cadmean brethren mutuis vulneribus confossi cadunt as Erasmus speakes they fall to the ground by their own unbrotherly wounds This makes some stand neuters and look on others turne Apostates and deride this makes our friends lament us and our adversaries triumph over us while they hope to see our Church dissolved without either plots or pens of theirs by our own unnaturall broyles and contentions And therefore it is many wayes a greater sinne than they and worthy of condigne punishment To conclude this point take an estimate of this sinne from God himselfe Did not he reveale his wrath from heaven even against Miriam and smite her with leprosie excommunication for a time for opposing but with one weak word or two the authority of her brother Moses Num. 12 was not Korah and his seditious company consumed with fire from heaven and made Horrenda victima nil miserantis orci a lamentable sacrifice to the gaping earth in a moment and why but for denying obedience to Moses and Aaron and making a rent in the congregation Quis dubitat sceleratius esse commissum quod gravius est punitum Who doubts saith S. Hierome that the sinne which was so fearefully punished was as highly detested Leave off therefore these scandalous criminations which have in them neither truth nor modesty Cypr. de unit â—l Qâ—d fa◠〈◊〉 pâ—oâ— Câ—no â—p◠〈…〉 â—umâ— that seq◠〈…〉 gâ—atul 〈◊〉 lum e◠〈…〉 lâ—â—r 〈…〉 Câ—st◠〈◊〉 â—nata â—g â—ne pâ—ar and seek not to make justice odious with such nick-names of tyranny and persecution As great a woe is due to such as call good evill as to them that call evill good Quid facit in pectore c. What doth the wildnesse of wolves and the madnesse of dogs saith S. Cyprian in Christian breasts the poyson of serpents and the cruelty of beasts why should they lodge there Would ye be counted Saints what have Saints to doe with such angry and uncharitable passions tant aene animis coelestibus irae would ye be esteemed men of the spirit what fellowship hath the meek Spirit of God with the malicious spirit of the devill Spiritus Dei nec mendax nec mordax the Spirit of God neither belies nor bites as they doe who call deserved punishments persecutions Hier. ep ad Vigil for Nonest crudelitas pro Deo pietas Zeale for God and the Churches peace is no cruelty saith S. Hierome And so I come to my last Consectary Ceremonies and orders imposed by Church governours on inferiour ministers and people 5. Consectary must be obeyed For power in them to enjoyne by the law of Relatives inferres in us a necessity to obey There are 3. sorts of things and actions saith (a) Aug. l. 3. de lib. Arb. c. 18 19 S. Austin 1. Some intrinsecally and essentially good which cannot bee evill at any time such are vertues and vertuous acts which though they may be accompanied with evill ends and so non redundare in personam not redound to the good of the doer can never be bad 2. Some internally and essentially evill which are not therefore evill because prohibited as the eating of the forbidden tree and Sauls sparing of the Amalekites were but prohibited because evill as perjury murder adultery and other sins against the light of nature 3. Other things there are of a middle nature neither good nor evill in themselves but easily changeable into good or evill by concomitant circumstances Of this sort are Rites and ceremonies ordained by the Church to bee used in or about Gods service In themselves they are like fastings watchings and such other bodily castigations which considered in the naked act are affirmed to bee unprofitable and distinguished from true godlinesse 1 Tim. 4.8 neither pleasing nor displeasing to God yet sub mandato as they are by lawfull authority enjoyned they become necessary and attingunt conscientiam lay an obligation of obedience on the conscience For we reade that Idolothytes things strangled and blood though they were in themselves indifferent meates and might be eaten or not eaten without offence of conscience yet when they had the stamp of a negative command upon them and were for certaine reasons prohibited by the Apostles they were called necessary things Acts 15.28 It seemes good c. to lay upon you no greater burden than these necessary things Necessary for the avoiding of scandall necessary through the command of the Apostles restraining their use for the time though in themselves indifferent And S. Paul exhorting to obedience of authority saith Ye must be subject not because of wrath only but for conscience sake Rom. 13.5 giving us to understand that even these smaller things when they are once commanded doe reach the conscience and cannot be omitted without some violation of it Necessity of obedience ariseth sometimes ex natura rei from the nature of the thing commanded as in all morall precepts sometimes ex vi mandati from the power by which they are enjoyned as in all positive laws and commands whether civill or ceremoniall And so it doth here to wit from a double power 1. The power of the Governour commanding these things to be done 2. The power of God authorizing him to command and obliging
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
is much in the power of the nurse or mother who gives them suck and brings them up and so are our peoples manners in these things sutable to our molds If we shall take liberty to break unsavory jests upon the reverend Fathers of our Church and their officers and to make our selves and others merry with talking of the Idolatry the adultery the murder and the felony of the Crosse and other ceremonies as sometimes Parker whether more foolishly or prophanely did if we make our Pulpits Pasquills in them presuming with a sad face of seeming piety to traduce our Superiours and cast our humorous and discontented aspersions in their faces if wee leave out the crosse when wee Christen to pleasure a friend or gain a bribe and the surplesse when we come to minister before the Lord and omit such other ceremonies as require our personable and exemplary obedience will not our people that hang upon our hands and lips and see and heare what we doe doe likewise If our breasts shall daily runne downe with such infecting stuffe what can be expected but that our people which lye sucking at them should prove a crazie generation And can it be thought that if we who are the watchmen of our people and if we spie a lion comming upon them a sinne ready to ensnare them should tell them so do either dissemble or which is worse incourage the sin of perjury in our Church-wardens for our owne bad ends their bills should give in true evidence and make a faithfull report of Parish-disorders It cannot bee and therefore some whom it too much concernes may well complaine and cry out with the Prophet O my people they that leade thee cause thee to erre Esay 3.12 Not at the people except first perverted But me thinkes I heare Aaron charging the people with his sin the people thou knowest are set on mischiefe Exod. 32.22 And Ieremy complaining that the Prophets prophesie falsly and the people love to have it so Ier. 5.31 It should seeme the root of inconformity lyes in them True it is some ministers deny or curtall their conformity and the people love to have it so But what people a people (a) Juven Sat. 14. Velocius citius nos Corrumpunt vitiorum examp◠domestica magnis Cum subeant animos authoribus marred in their making catechized by their parents or Pastors with false principles and taught to beleeve that the Bishops are limbs of Antichrist the Surplesse a rag of Popery Conformity a mark of the Beast that every good man must abhorre them and pray to the King of the Church to sweep them out of his sanctuary such people love to have it so And therefore it concernes us ministers who should be examples to our flocks in all good things as S. Peter saith 1 Pet. 5.3 1 To looke to our own conformity 2 To teach our people throughly the point of obedience 1. We must looke to our owne conformity Considerations perswading to conformity and begin the reformation of disorder at our selves and to this three things me thinkes should move us 1. Our subscription to the Articles of our Church and the booke of common prayer by which wee have ex animo confessed two things 1. that it is in the power of the Church and consequently of ours to decree Rites and ceremonies 2. that our service book containes nothing in it repugnant to the word of God nothing that may not be lawfully used and by every one submitted to and that which follows upon this is that our Ceremonies and orders justified and imposed in the booke of common-prayer are agreeable to Gods word and to be used by us If we now after our often subscription to these things shall refuse or omit the use of them in our practises will not there be a grosse inconsistency between our judgements and behaviours doe we not condemne our selves in that which we allow a course which God will never blesse as we may see Rom. 14.22 Blessed is he that condemneth not himselfe in that which he alloweth 2. That voluntary and speciall obligation which we have brought upon our selves in our ordinations should likewise work with us For in the book of ordination which wee have also by our subscription approved to the Priests and Deacons ready to be ordered is put this Question Will you reverently obey your Ordinary and other chiefe ministers to whom the government and charge of you shall be committed following with a glad minde and will their godly admonitions judgements c The answer is affirmative and promissory We will the Lord being our helper and this promise wee doe not only make but ratifie in the oath of Canonical obedience which on sundry occasions we take So that every one of our tribe is held with a double bond 1 A common bond of subjection to superiours as we are subordinate and inferiour persons 2 A particular bond of oath and promise as wee are ministers Now if to break that generall bond of obedience which lies on all inferiours be a violation of authority a sin to which the guilt of damnation is annexed Rom. 13.2 to breake that awfull tye of a vow and voluntary promise must needs be a greater sinne and accompanied with a heavier guilt Solemne and deliberat promises are not like Samsons green cords easie to be snapt asunder but strongly binde either to performance or punishment Thirdly if we fling off these considerations yet let respect to our peoples welfare over whose souls we are set to watch and for whom we must give an account win us to obedience How can the disgracing and impugning of good orders and the making of factions and divisions in the Church stand with their good Was it well with the Iews when Korah and their Levites affronted their Prince and Priest Moses and Aaron Did not the flame of Gods fiery indignation break out upon them for their disloyalty and schisme Numb 16. to the destruction of a great part of the congregation Can it bee well with the body when the principall members conspire against their Heads and will not be guided by them Schisme hath ever been the bane of Churches and irregularity the beginner of Schisme yea of Heresie too and all kinde of confusion if S. Cyprian may be beleeved who attributes all the mischiefs that usually befall Churches to this Fury Hac sunt initia haereticorum Cypr. cp ad Rogat saith the Father orius atque conatus schismaticorum malè cogitantium ut sibi placeant ut praepositum superbo tumore contemnant Self-pleasing pride and scornfull despising of the heads of the Church is the viper from which both schismes and heresies draw their first breath Let us therfore by our submission to our Churches Rites commend that humble obedience to our people which they owe to their Fathers in Christ their rulers in the Church Next we must looke to our people People perverted hardly perswaded