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
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
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 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
power For the removall therefore of this Gorgons head which doth so amaze the vulgar and make them think that Bishops should use no punishments for the safeguard of their determinations two things are to be noted 1. The persons which are here compared and distinguished 2. The drift and purpose of our Saviour in this comparison 1. For the persons we are to know that they are not Aaron and Moses the Clergy and the Laity but Christian and Pagan governours as appeares by the notation of the word for where doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie lay men men distinguished by their callings in the Church not nations divided from the Church It is alwayes opposed to the Christian Church and men living therein whether ministers or people and is as much in signification as the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Septuagint doe alwayes translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we may see Esay 11.10 Psal 2.1 c. Now Goijm signifies all nations that were not Iews all such as they esteemed to be out of the Church and therfore the (a) Buxtorf lexic de vocab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudaei appellant Christianos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi Gentem abommabilem affectu proisus malitioso Iews doe at this day call the Christians because they account them the greatest aliens from the common-wealth of Israel Goijm unbeleeving people Besides if we looke into the new Testament we shall see that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are never used but where Gentiles are mentioned and must be understood (b) Mat. 4.15.10.5 Luke 2.32 Act 4.27.9 15.13 46. Rom. 2.24.3.9 c. Our Saviour therefore must have spokenhere very improperly and far otherwise than the language did lead him had he by Gentiles in this place meant lay men The comparison therefore which is here made being between Infidels and the Church indefinitely as it includes all her members and magistrates civill and Ecclesiasticall it followeth that the restraint here given doth not respect the Prelates of the Church determinately but equally all that beare rule in Christian Common-wealths and so can be no argument for the clipping of the Churches wings more than for the limiting of civill authority Secondly for the scope of our Saviour it was not 1. To forbid magistracy among Christians as the Anabaptists would have it for then there would be a plain contradiction between him and his Apostles who taught that the higher powers are ordained by God and that they were to be obeyed by all that were under them (a) Rom. 13.1 1 Pet. 2.13 14 17 c. and this would have brought the whole world into confusion long since there being no possibility of its consistence without government Nor secondly was it his purpose to forbid a superiority of some over others in the Church for 1. He forbids that only which himselfe did refuse propounding his owne practise as an example of that doctrine which he taught them It shall not be so among you for I am among you as he that serveth But did he ever renounce authority over his disciples while he lived among them did not he rather behave himself as a commander and master enjoyning them from time to time what he would have them doe and did not he willingly accept that title of Lord and master which his disciples gave him John 13.13 Yee call me master and Lord and ye say well for so I am 2. He prohibites not what he supposed but hee supposeth that there was to be a sub and supra a subordination and superiority among them as the words maximus and minimus greatest and least here used doe import Neither was it in the third place to hinder the annexion of civill authority to the Church and to restraine Church-men from being Iustices of peace or privy Counsellours c. For Christ doth use this speech to his disciples to disswade them from striving about superiority but if this had been his meaning that the disciples should not be ambitious of temporall power it would not have reached home nor been a sufficient argument for that purpose for they might have reasonably replyed Sir we strive not to be Kings or Princes or Counsellers of State let us have authority in the Church and we ask no more What then was our Saviours intent in this prohibition The true meaning of that Text. It was to prevent the vicious customs of heathen Kings and Lords in Christian Governments whether spirituall or temporall Their vices or faults in government were especially two 1. Their ruling by their owne wills in stead of laws 2. Their ruling for their owne ends without respect to the peoples good as if the lives and goods and children and servants of their subjects had been made only to serve their turnes and maintaine their pomp This was their chiefe fault and thus did they governe as appeares by the speech of Samuel (a) 1 Sam. 8.11 This will be the custome of the King that shall raigne over you He will take your sons and appoint them for himself for his chariots for his horsemen c. and your daughters for his confectionaries cookes and bakers c. who sought to deterre the people from desiring a King by describing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the custome and fashion of their King treading in the steps of his neighbour princes who were all Ethnicks And so much doth the Originall word by which their manner of governing is here described import which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they play the Lords they domineere over their people as if they had all that soveraignty over them that can be imagined This potestatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this vicious and unreasonable manner of ruling our Lord would have his disciples and all Christians to take heed of allowing them in the meane time potestatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fatherly kinde of power over their inferiours to governe as parents doe their children with an eye on their good and consequently to correct and punish them when they prove bad children and unruly The Shepherds of the Church may governe their flocks but not with force and cruelty as they did in Ezekiels time Ezek. 34.4 they may take the oversight of Gods heritage 1 Pet. 5.2 but not as absolute Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-ruling them saith the translation in the margine for their owne either covetous or ambitious ends Lay these two things then together 1. Christ compareth the Gentiles and Christians in their kinde of governing and 2. His intent is to barre all Christian Princes and Prelates from exercising a tyrannicall rule over their inferiours and to win them to that (b) Moderationem Apostolicae potestatis illius rectum usum ad divinae voluntatis praescriptum ea verba docent Pilson de eccl Guber c. 6. p. 91. moderation in their government that becomes his people and it will appeare that this
inferiours to obey Obedience then to these smaller things of the law these appendices of Gods service Surplesse Hood standing up at the Creed kneeling at the Communion the Crosse in baptisme and bowing at the name of Iesus is no arbitrary and indifferent thing But it is the part of ever private man Ca◠30. both minister and other reverently to retaine the true use of these things prescribed by publique authority considering that things of themselves 〈◊〉 different doe in some sort alter their natures when they are either commanded or forbidden by a lawfull magistrate and may not be omitted at every mans pleasure contrary to the law when they be commanded nor used when they are prohibited They are the last words of our 30. Canon and a confirmation of my point Let every soule saith S. Paul be subject to the higher powers the words are not permissive Rom 13. let every one that will subject himselfe to authority but imperative let every one as he ought submit himselfe And let every soule here is no liberty for libertinisme in any none must think himselfe too great or too good to yeeld obedience to his superiours all without exception or exemption must doe their commands And therefore I wonder how those that seem to make a conscience of other sinnes can make no conscience of this but rather make it a point of conscience to lye under this guilt and be rebellious against their lawfull Pastors in these things Obey them saith the same Apostle Heb 13.17 that have the rule over you and submit your selves the persons here pointed at are Bishops and Prelates of the Church as the following words doe shew for to them alone doth the care of mens soules directly and properly belong and the duty which all inferiours owe to them is obedience which therefore S. Paul doth not barely commend but peremptorily charge upon them But a place that may be instead of all others to inforce obedience to the laws of the Church and a full and ample obedience also to all good laws is that Text in S. Matthew where our Saviour saith The Scribes and Pharisees sit in Moses seate Mat. 23 2. all therefore whatsoever they bid you observe that observe and doe c. These words therefore must a little be examined and pressed upon our refractory brethren First then who are the persons to whom subjection is here injoyned the Scribes and Phrisees but who were they What is meant by Scribes and Pharisees Scribe in Scripture is a name of office or calling and signifies 3. sorts of men 1. A Scrivener one that liveth by writing so Psal 45. 1. My tongue is the tongue of a ready writer 2. A Secretary of State in this sense Shebna is called a Scribe Esay 36.3 3. An officer in the Church an expounder and teacher of the Scriptures in this sense Ezra the Priest is said to be a ready Scribe in the Law of Moses Ezra 7.6 .i. a skilfull interpreter so it is also taken Mat. 13.52 Every Scribe which is instructed to the kingdome of heaven c. And in this last sense it is to be taken here Pharisee is a name of Sect or Order and the Pharisees were a fraternity among the Iews that lived by peculiar rules and in a stricter manner than did others As we may see Acts 26.5 where S. Paul sayes After the straitest sect of our religion I lived a Pharisee Of these Pharisees some were Clergy-men Scribes and expounders of the law as it appeares Iohn 3.10 11. where Nicodemus is called a Pharisee and a master or teacher in Israel and Acts 5.34 where Gamaliel is called a Pharisee and a Doctor of the law .i. an expounder of the Scripture So that these two differed as the Secular and Regular Priests they lived after a diver manner yet both of them were Teachers and in spirituall things Rulers and Masters of the people We see who the persons are to be obeyed But why must they be obeyed because saith Christ They sit in Moses seat 1 We reade of a twofold seate peculiar to persons of quality and eminency of place 1. A seate of civill government What is meant by Moses chayre belonging to Kings and Iudges as may be seen Psal 122.5 There are set Thrones of judgement 2. A seate of doctrine and spirituall Iurisdiction proper to the Priests and heads of the Church for such were wont to sit when they taught the people and gave judgement as our Saviour intimates Mat. 26.55 I sate daily among you teaching in the Temple The first of these seats was usually called the Throne of David because he was the first establisht King to whom God had appointed a succession of children to be Kings after him but this latter seat the Chaire of Moses because he was the first that received the law from God and published it to the people 2. To sit in these seats is to succeed these persons in authority to sit in Davids Throne is to succeed him in his kingdome and therefore Salomon is said to sit in the throne of David his father because hee did succeed him in his royall government and to sit in the chaire of Moses is to have the place and office of instructing and governing the people in things concerning God So that our Saviours reason to urge the people to obedience is the Scribes and Pharisees are the authorized teachers and masters of Israel therefore you must bee ruled by them and submit unto them Authority how far to be obeyed But thirdly how far were the people to obey them Whatsoever they bid you observe saith Christ that observe and doe These words though in their forme they be universall yet in their sense they are particular and must be restrained by their matter The Papists take them without any limitation in a most ample sense to gain credit to the Popes infallibility Others in opposition to them girt them up too short and say that our Saviours meaning was that the people should obey them in all things which they taught out of the law of Moses But if this were all the meaning then they had been bound to hearken to these Doctors sitting in Moses chayre no further than to every Iustice sitting on the bench than to every Taylor sitting on his shopboard yea and then the flock were no more bound to obey their Pastor than the Pastor were to obey his flock for if they admonish them to do any thing which is commanded in Moses law they were bound to obey it not because they said it but because Moses did say it before And if we thus construe the words then what shall become of this illation of our Saviour because they sit in Moses seate therefore whatsoever they bid you doe doe it But what then is the meaning of these words viz. That they should obey them in all things belonging to the place and authority of Moses his successours In omnibus ad Cathedram
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