OBEDIENCE AND SUBMISSION. A SERMON Preached at St. SAVIOURS-Church in Southwark, at a Visitation, on Tuesday, the vl day of December: Anno Dom. 1635. By JOHN FEATLY. Obedientia non servili metu, sed charitatis affectu servanda est: non timore poenae, sed amore justitiae. Greg. l. 12. Mor. LONDON, Printed by R. B. Anno Dom. 1636. A SERMON OF OBEDIENCE AND SUBMISSION. Hebrews 13.17. Obey them that have the rule over you; and submit yourselves. AVthority is the basis of regularity; and this of peace: for confusion raves in disobedience; and the want of submission is the ground of contention. 'Tis thus in Civil; 'tis likewise in Ecclesiastical government: Religion is forced into a melancholic dejection, if not supported by Laws provided for her content. she's at least obscured where not countenanced with authority; and languishes in a consumption where she despairs of regard. She requires power, but such as either finds, or enforces obedience: She triumphs in authority; but such as we find ascribed to the destinies, Fata volentem ducunt, nolentem trahunt: gently leading the obsequious; but by violence drawing the refractory mutineers. For 'tis but idle air that is articulated in commissions, and not necessitate's obedience. Superiority degenerates into the misery of a Hieroglyphic, if it knows no more than a titular Chimaera, and becomes the sad Emblem of its neglected self. 'Tis at most but a Mercurial statue, only pointing out, not speaking the way. But why should I lose my time in the treaty of such a nothing? For so it is. Comparisons are Relatives; and ye know the Canon in Logic, Posito uno Relatorum, ponitur & alterum. Relatives are Twins, and derive their being from the same instant. There cannot be a great, but there must be a little: there cannot be a superior unless we grant an inferior: the highest must have a lowest: and how can this be granted in policy without obedience. Otherwise 'tis a parity, not a government; 'tis a giddy confusion, not a well-ordered command. Religion hath her just policy. She proceeds by rule. Authority speaks, and obedience answers. Thus does the Commonwealth, thus does the Church too triumph though she's militant. Submit yourselves to every Ordinance of Man for the LORD'S sake, whether it be to the King, as supreme, etc. 'Tis S. Peter's in his 1 Epist. 2. Chap. and 13. Verse. There's the prerogative of Supremacy, and the loyalty of the Subject. It is the same too (although subordinate to sacred Majesty) in the Church, according to S. Paul in the warrant of my Text, Obey them that have the rule over you, and submit yourselves. Too curious a division may offer violence to my Text. For mine own part I affect not their course, who endeavour rather the magnifying of their wit, than the true dividing of the matter. The words are plain; my division shall imitate. The sentence is a precept (properly, rather than counsel) to obedience. Herein observe, 1 The Object of our duty: viz. They that have the rule over us. 2 The Subject, or matter of our duty, turning upon two hinges, scil. 1 Obedience. 2 Submission. Of these in their order; and first of the Object of our duty, or persons to be observed, Those that have the rule over us. Those.] A number excludes a Deity; but power insinuates it. Where shall I begin then to seek my Object, but there where I find the centre of command? I must look up first to thy Throne, O GOD, and acknowledge with submission, that thou hast the rule over me. I must acknowledge further too: (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, says the heathen Poet. Homer. in ●. Odiss. ) Although thy Throne be far, yet thy power is near for my salvation, if it may stand with thy gracious pleasure. And not so only, but yet further too I must determine with the sweet * Senec. in Ep. Quadam ad Lucilium. Philosopher, that Propè es, mecum es, intus es: Thou art near me in thine ordinances, if I obey; thou art with me in thy care, if I submit: thou art in me by thy Spirit, if I humbly receive thee. Let me begin then with my GOD; and so let me end too, since he's the Alpha and the Omega, the beginning and the end, Apoc. 1.8. We had had no creation but by his power; we had had no Kingdoms without that creation: we should have had no Laws without those Kingdoms: and we can have no Magistrates to execute those Laws, but by his election: so our Apostle tells us, There is no power but of God, Rom. 13.1. 'Tis strange to me therefore (when I consider that this GOD is but one) that the Heathen should dream of a plurality. Yet 'tis true: ye have read it, and I have known it among them. 'Tis strange too (when I consider of the infinity of this my GOD) that the sottish Romans should style their Nero God, whose wandering carcase so long since traveled in the bellies of the Worms. But 'tis more strange when I read of Christians, that style a mortal man Dominum Deum nostrum. Yet this is true; ye may find it among the Papists. They might have had more pretence for it (I confess) had they at first entitled the Papacy to it, and not the Man; for to that they ascribe a kind of immortality. Again, 'tis strange too (when I ponder upon the ubiquity of my GOD) that a man could live which would deny a Deity. Yet such there is, I must, I will believe it, for 'tis canonical, The fool hath said in his heart, there is no God, Psal. 14.1. But where is no God? Thou Fool, if this night he condemn thy soul, thou wilt find that there is a God. He's in that heart which denies him, either in mercy to convert, or in judgement to confound. Behold then, here's the ground of our object, GOD; for the highest powers that the Sun gazes upon, receive their command from his divine Ordinance. He commands, and Kings obey; for by him Kings reign, Prov. 8.15. King's command, and we obey; 'tis our Apostles injunction, Rom. 13. Thus must subjects, thus must inferiors, subject, submit to their Kings; to their Superiors, in, and for his sake who is King of Kings, and Lord of Lords, because (says my Text) they have the rule over us. But who are these which have the rule over us? We may be unjust in our obedience if we submit to a Usurpation. Blessed be God (my beloved brethren) we can have no such pretence for rebellion. 'Tis first our dread Sovereign, to whom (without so much as the least suspicion of doubt) we must humbly, and hearty submit with the greatest industry of obedient loialty: And let the hearts of those Traitors that conspire disloialty, by a just Prolepsis teach them their fate, in being the burning tormentors of their devilish selves. But must we obey none else? Yes, his Ministers of justice too, or else we are Rebels. His Ecclesiastical judges; for those he appoints for the sweet harmonious government of the Church, by religious and just discipline. His Civil Magistrates too; for they administer justice in the weal-public. All these must be conscionably and carefully obeyed, for they have the rule over us. Multiplicity of expositions hath begotten a plurality of opinions; some making Sovereign Supremacy the aim of my Apostle; others only the reverend Clergy. I will not neglect either; but give me leave to begin with the first, the best, The King. Obey the King, for he hath the rule over us. Next under God, his Majesty's authority is to be acknowledged, and published by the Clergy: so says the first Canon. 'Tis my loyalty to subscribe to it; and 'tis my joy that your reverend selves are the just witnesses of my canonical obedience. 'Tis our duty in generalll to acknowledge it; and it shall be my forwardness. Yea, and 'tis fit for my Text too in part; for this is the exposition of a Aretius' in locum. Aretius and b Zuing. in locum. Zuinglius: the words of the former are these; Praepositos hîc Magistratus intelligo, aut certè Seniores qui populo praesunt, & in caetibus fidelium authoritate antecellunt. The other is not so confident in his opinion, and therefore says only, Videtur referendum esse ad Magistratus obedientiam. The reason of both is rendered by them both, Quia de Ministris priùs jam egit versu septimo. I must confess, that I subscribe not in judgement to this their opinion, but yet 'twill advantage me to make use of their mistake. S. Chrysostome seems at first to be the Author of this opinion, sed parum commodè says c Hyper. in locum. Hyperius; and his reason is double; scil. 1 Because the Hebrews at that time had few or no Civil Magistrates that professed the faith; but on the contrary, cruelly endeavoured their violent suppression. But (by his leave) if the sense would bear it, the exhortation were just, to admonish the people to obedience, even to them, since they were ordained their Magistrates: as ye shall hear hereafter. 2 Because in the ensuing words, the Apostle tells them, that they watch for their souls. Atqui Magistratus civiles (says Hyperius) non incumbunt propriè saluti animarum; sed tuentur ea quae sunt salutis externae, & corporalis: But (says he) 'tis the property of the civil Magistrate, to care for the external government of the body, and not to employ himself about the affairs of the soul. That's his reason indeed. But we know it otherwise (blessed be our Almighty Protector) in these flourishing Kingdoms. For he that is the Defender of the Faith, and Supreme, as well in Ecclesiastical, as Civil matters, hath, doth, and I pray God long he may, Watch over our souls, although not by immediately exercising the function of a Minister; yet mediately executing his sacred and religious justice and providence, by the learned and vigilant Lords, both spiritual and temporal. Yea, let me go a little further yet too; and with humblest thankfulness let me acknowledge, that immediately also he watches over us, by his care of the Church, and preserving it from injuries by his royal protection. Thus do we justly acknowledge that he is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Prince, to whom of right it belongs to have the rule over us. Our second sort of Expositors, will have the word to intent our reverend Prelates: and justly. They are styled by 1 Tremellius, and Arias Montanus; Deuces, our Captains. 2 Beza; Ductores, our Leaders. 3 The vulgar Latins, Leo juda, johan. Benedict. Parisien. and Stephanus; Praepositos, which 4 The Rhemish Test. englishes, Prelates. 5 Fabritius, and Sebastian Castalion; Gubernatores, our Governors. 1 Praepositos vocat pastors, & Episcopos, so says Cornelius a Lapide. 2 pastors, & Gubernatores; says Hemmingius. 3 Praelatos, & Superiores; so Dionysius Carthus. 4 Ecclesiae pastors, says Hyperius: And he renders the reason why these are meant, and not the Civil Magistrates; Cum enim inter Hebraeos variae subinde sererentur opiniones, etc. The Hebrews were contentious in the variety of their opinions: Some denying CHRIST to be GOD: some rendering him not; and some, but equal with Moses: some contending for the ceremonies of the Law: and lastly some too, hammering out of their own brains other such doctrines of errors; and yet every one boasting of his opinionative learning, and vaunting of his skill in the exposition of the Scriptures. In the multitude of these disturbances a cure was provided. They had a Prelate to appeal unto, whose care it was to reconcile their differences. Our Apostle therefore endeavouring their satisfaction, admonishes them to obedience to those that have the rule over them. This I conceive to be proper. We'll follow this exposition, and according to their Titles we'll inquire into their Offices. Ye have heard that they are our Captains, Leaders, Governors, Prelates, which are here intended. They are those in every Country, to whom by a just power is committed the government of the Church. Not any schismatical Sectary here; nor any self-conceited railer beyond the Seas. Not the grave-bearded Brownists; nor the down-looked Separatists; nor the disorderly Anabaptists. Not the Apron preachers of some Sects; nor the illiterate, pettish Baulers among others. These are the Authors of distraction, not order; and the ringleaders to mutiny and rebellion, not the composers of differences intended in my Text. Such as these have formerly swarmed in this our Kingdom; but (God be blessed) the care of those who watch over us, hath corrected the fury of their public disorder. Did ye but hear them in their Conventicles in those Countries where they have gained their freedom, you would wonder that men should be sold to such folly. Ye know what once did save the Capitol, Sollicitive Canes, canibusuè sagacior Anser. But these we can scarcely imagine worthy to be ranked with them, because (on the contrary) they are Traitors to ours. Ye would hardly believe how gravely they will speak their undigested crudities; and father their contradictions upon the blessed Spirit. They will maintain a precedency indeed; but 'tis preserved in each person's opinion of his particular self. Every man among them is best, although none be good: all are Lords; none Subjects. Had they but so much of reason as they want of religion, I doubt not, but they would espy their own enormities. But so long as they hug themselves in these their vanities, give me leave to determine them to be none of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Apostle means. In our Church they are the most reverend Arch-Bishops, the right reverend Bishops, and those whom they appoint for the preservation of discipline in our flourishing Church. 'Tis confessed that some will storm at my opinion, to whom the name of a Bishop is a strong purgation. But them I remit to their own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Geneva: and if want of employment be the cause of their exception, let them confer about a better exposition of S. john, Rev. 9.3. See the fate of error, how it concludes in ignorance, and where contention is grounded upon a disturbed passion, how does it vent itself in terms appropriated to folly? If Learning and Religion be grown so much out of their favour, as that Academical Degrees, and Ecclesiastical Orders render us Locusts, we'll wish that they may once be banished into their wits, or else remit them to their Furnace. They will be angry (I believe) if I should retort it upon themselves: Plin. nat. hist. tom. 1. lib. 11. cap. 26. I resolve therefore not to style them Locusts, but me thinks they come very near the Pyralis in Pliny, which so long as it is in the fire, it liveth: but if it chance to leap forth of the Furnace, and to fly far into the air, it dieth. Their beginning is the Ignis fatuus of an unhallowed zeal; I meddle not with their end. These notes are truly Nigro carbone notandae: I leave them therefore to the judicious censure of Authority. 'Tis strange too, that their great Abbettour should so much mistake; as to say, that * Beza in annot in locum. Gradus Episcopalis est Ecclesiae Apostolicae ignotus. Certainly in this, the fury of his passion quarrelled with his learning, and thence he fell into this raving frenzy. Otherwise I cannot imagine how it will be maintained, that because our Apostle uses the plural numher in my Text, we may therefore conclude with him, Nondum illum gradum Episcopalem fuisse in Ecclesiam invectum. He proceeds to speak what (for his own sake) I blushed at when I read it, A quo certè Satan suam Oligarchiam auspicatus est, quae in tyrannidem illam Antichristianam evasit, & nunc quoque Ecclesiae instaurationem remoratur. I will not english it for their sakes whom it least concerns; nor confute it, lest by that they conjecture at what I conceal. Such opinions as these have spawned sedition and often howled and yelled in our Mother the Church. But alas, did their maintainers but consider the burden of these our Captains, our Leaders, our Governors, our Prelates; I presume their contention would be changed into pity; and their opposition would end in obedience to these that have the rule over us. Would ye know their burden? Let my Apostle speak it in the ensuing words, They watch for your souls as they that must give an account: And let * Cor. a Lapide in locum. Cornelius a Lapide apply the words, Quantumuis honoris, reverentiae & obedientiae deferas praeposito, nunquam onus, & periculum quod ipse pro te suscepit adaequabis; All the honour, reverence, and obedience which ye perform to your Prelates, will never countervail their burden, and danger. Or else here Hemmingius his conclusion, Gravissimum, & laboris, difficultatisque plenissimum est pastorum officium: the ministerial function is both weighty, and laborious even in inferiors, what then may we deem it to be in superiors? Would you know their care? Let * Fulg. in Verba, ipsi enim pervigilant, etc. Fulgentius speak it. Soliciti sunt, says he, 1 Praedicando. 2 Bonum exemplum praebendo. 3 Exterior a providendo. They are careful in their 1 Doctrine. 2 Conversation. 3 Hospitality. Hence our Countryman the * Nic. 〈◊〉 Gorran. in verba quasi rationem reddituri. Dominicane concludes, that curae praelatorum requiritur; 1 Solicitudo, quia pervigilant. 2 Magnitudo, quia rationem reddituri. 3 Multitudo, quia pro animabus vestris, non tantùm pro suis. Tho. Aquinas upon the place observes, that because they are pastors, therefore they do, or aught to imitate the Shepherds in Luke 2.8. Which at the Nativity of our Saviour, did both abide in the field, and also watch over their flocks by night. Ye hear their burden and care; and (if as yet ye are not snatched up into admiration) I shall heighten you with that of S. * Chrys. in locum. Chrysostome, Miror si potest salvari aliquis rectorum: But let * G. Estius in locum. Gulielmus Estius qualify him: Haec dicit respiciens ad multitudinem eorum qui per ambitionem sese conjiciunt in illam tanti momenti functionem: for God forbidden that the admiration should extend to a universality without any exception, Nam legitimè vocato, & fideliter, atque ex charitate sacrum illud munus exercenti, qualis fuit ipse Chrysostomus, periculum esse non potest, says the same Estius. Ye have heard their labour: or else let * Aug. de civ. Dei. Saint Augustine speak it, Episcopus nomen est operis. Wherefore (my beloved) as ye are 1 Soldiers, so ye must obey your reverend Prelates, for ye heard that they are your Captains. 2 As ye march in your ranks towards the Kingdom of Heaven, so ye must observe them, for they are your Leaders. 3 As ye live in the blessed time of a flourishing Church, so ye must submit unto them, for they are your Governors. 4 As ye are in subjection, so ye must obey them; for they are Praelati, they have the rule over you; so says my Text. I will conclude this point with that of S. Chrysostome, Chrys. in locum. Malum est ubi nullus est principatus, & multarum cladium extitit occasio: which I will english thus: The want of Episcopal jurisdiction, hath proved the cause of many a bloody contention. Or I will conclude with that of Cornelius a Lapide, Cum tantum sit onus praepositi, Cor. a Lap. in locum. promptè illi obedito, nè si sis dyscolus, & inobediens onus ejus aggraves, sub quo ipse gemat dum cogitat, quòd pro tuâ inobedientiâ, & malitiâ Deo rationem reddere debet. Let the weight of the Prelate's function, be a forceable argument to persuade you unto a submissive obedience. 'Tis most just, 'tis most necessary: my Apostle commands it; Obey them that have the rule over you, and submit yourselves: which is the second General, The duty enjoined: viz. Obedience, and Submission. Unwelcome news commonly renders the messenger unacceptable; and when we are displeased with the message, we frown upon the deliverer. An ill plea it is (I confess) for myself, since the subject of my ensuing Tract must be that which is generally cried down by opposers, Obedience. But he that for fear of displeasing, neglects his commission, must undergo a censure for his effeminate fearfulness. To you therefore (my beloved auditors) must I preach the words of this great Doctor of the Gentiles, Obey, etc. Whom ye must obey, ye have already heard. How ye must obey comes now to be handled. 1 Obedite, & obsecundate, say Tremellius (out of the Greek) and Stephanus. 2 Parete, & obsecundate, says Beza. 3 Obedite & auseultate, says Tremel. out of the Syriac. 4 Parete gubernatoribus vestris, & estote dictis illis obedientes: so Fabritius out of the Syriac. 5 Obedite & subjacete: So says the vulg. Lat. Arias Montanus, johannes Benedictus Parisiensis, and others. 6 Parete, & obsequimini. So Sebastian, Castalion. 7 Parete, & concedite. So Leo juda, and Erasmus. Hyper. in locum. Hyperius renders the reason why 'tis translated concedite. Non solùm convenit illis parere (says he) verùm etiam quaedam concedere, & permittere, etc. Since we know that 'tis impossible even for the worthiest Divine to be so exactly accomplished, and his hearers so discreetly judicious, as that he may hope to give content to every one in all things: Alij causantur pastorem non satis doctum, etc. Some are accused for their lives, some for their ignorance in Schoole-divinity; some for not being at all, and some for being too much (as they will have it) read in the Fathers; every one is accused for one thing or another, whether justly, or unjustly, Propterea Apostolus cupit aliquid eis concedi. 8 Cedite says Pelican: primò enim obedientiam, deinde honorem illis deferri jubet. And he wants not his reason: Cedimus enim (says he) & nos submittimus iis quos honore prosequimur, & superiores agnoscimus. 9 Subjacete says Ludovicus Tena: and that, 1 Non resistendo. 2 Non vos iis co-aequando; sed potius reverendo, & honorando ut superiores. 10 The Greek hath the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth oratione flectere, as Stephanus will tell you: whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suada is made the Goddess of Eloquence: so that the Apostle requires us to hearken to, and obey the doctrine of the Clergy. The second word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, credo (not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that's too narrow) and it signifieth (as says Tertullian) obedientia humilem, submissam, & supplicem exhibere; yea, such obedience as forbids all replying, or answering again. * G. Estius in locum. Estius quotes Theophylact and Oecumenius for translating it Exactam obedientiam, ut si operibus illis serviendum sit, non detractent: Such exact obedience, as (upon a good occasion) denies not assistance by purse or pains: For (says he) the Greek word signifies locum dare; submittere se; & obsequiis subjectionem ostendere. The variety of these Versions hath caused diversity of opinions. 1 Fulgentius thus; Obedite quantum ad praecepta, ut faciatis ea quae per eos praecipit ecclesia. Subjacete, ut reverentiam exhibeatis. 2 Hugo Cardin. thus; Obedite quantum ad praecepta: Subjacete quantum ad correctiones, et disciplinas. And he confirms his interpretation of the latter by the authority of Leu. 5.3. where the Vulg. Lat. reads it, Si tetigerit quicquam de immunditiâ hominis, etc. subjacebit delicto, id est, says he, poenae delicto competenti. 3 Dionysius Carth. thus, Obedite praepositis vestris, eorum praecepta servando. Subjacete reverentiam exhibendo. And he confirms it by our Saviour's words in Luke 10.16. He that heareth you heareth me, and he that despiseth you, despiseth me. From hence Gorran glosses upon the words thus: Obedite, etc. mandata sua implendo. Subjacete reverentiam exhibendo. Which although it be the same with the former; yet he grounds it upon another place of Scripture, viz. Col. 3.20. Children obey your parents in all things, for this is well pleasing unto the Lord: where by parents he understands, our reverend spiritual parents. Tho. Aquinas upon my Text observes, that a twofold duty is required in us towards our spiritual overseers. viZ. 1 Obedientia, ut ipsorum mandata impleamus: which he presseth by that, in 1 Sam. 15.22. Behold, to obey is better than Sacrifice; and to hearken, than the fat of Lambs: Quia per victimas aliena caro, per obedientiam verò voluntas propria mactatur says S. Gregory. Because in sacrifices the flesh of others, but in obedience the will of ourselves is made the oblation. 2 Reverentia, ut eos honoremus tanquam patres & ipsorum disciplinam toleremus: to honour them as Fathers, and to submit to their discipline. This he confirms both out of the first of 1 Peter 2.13. and Rom. 13.2. Whosoever resisteth the power, resisteth the ordinance of God. Thus than ye see according to the generality, that two things belong as due from us to our Prelates, viz. 1 Obedience to their doctrine. 2 Obedience to their discipline. The former is due to the whole Clergy in general, who divide the word of truth aright; the latter, to those in particular that have the rule over us. Upon these two columns I shall erect the fabric of my ensuing tract: and first of the first; viz. Obedience to their doctrine. General positions for the most part command our belief; and require not arguments to press our assent. To hearken to the Preacher than we know it our duty; and even children by imitation forbear a neglect. I hope therefore that your religious approbation of this general Thesis, will not need my industry in the proof of its necessity. It is Lippis, & tonsoribus notum. Yet to satisfy the objections of a scrupulous conscience; and to correct the petulancy of refractory disturbers, I shall first lay down the quality of the persons to whom we must attend: secondly the manner of attention, and obedience we are to perform unto them. And first of the first. The Eye and the Ear are the darlings of the world, and outstrip the rest of the senses in their general credit. Thus it is the custom to skan our Ministers by their precepts and examples. They are both the Vbera, the dugs of the Church, through which the people suck their divinity. That Church is therefore subject to censure, of which (in respect of these) we may take up that complaint in Cant. 8.8. We have a little Sister, and she hath no breasts. 'Tis fare better where but one is dried up, so the other give milk, be it precept or conversation; although I must confess even that case very dangerous. 'Tis fearful for a Minister to be criminal in either: Yet for those which have not the gift of preaching, our holy Church hath ordained a learned supply in the Books of Homilies: but for the other she cannot provide any remedy but by discipline. Ye have heard of the Lawgivers answer; who being demanded why he appointed no law for the punishment of a Parricide, replied, because he never imagined that any would be guilty of such barbarous inhumanity. I hope the same too of our Ecclesiastical brethren, that none will be guilty. I shall only therefore put you in mind (my reverend and most affected brethren) of that of S. Gregory; In exemplum culpa vehementer extenditur, quando pro reverentiâ ordinis peccator honoratur. He's yet more tart; please you to hear him speaking to them especially who are placed in authority; Scire debent Praelati quod tot mortibus digni sunt, quot exempla perditionis ad subditos transmittunt. Or if you please to have a shorter memento, take that of S. Hier. Grandis dignitas Sacerdotum, sed grandis ruina si peccent. But let me not forget myself. Come I here to question the Priest, or rather to admonish the people? The former I refer to our judicious Consistories; the latter is the business that's now to be handled. 'Tis a common delusion of the deceiving Serpent to whisper into the Laity a contempt of the Clergy. Alas, alas, 'tis too frequent; for we often see, that their false accusations render him obnoxious, whom they desire to have so. The rude vulgar sit in judgement upon their Pastors, and condemn them for their innocency. Should their verdicts pass, Religion would become retrograde; and he should be accounted wicked who refuseth to bewicked. They strive upon a curious inquisition to make him culpable; and upon the least discovery of the smallest imperfection, they voice him scandalous. This (I am sure) is not the effect of religious obedience. The interlineall Bible upon our Obedite, tells us in a marginal note, Praecipimur non discutere vitam praesidentium; nam qui illos spernit Deum spernit. The inquisition into the lives of them that have the rule over us, ought not to be the business of those that are of the Latty. Io. Arb. in loc. And johannes Arboreus goes farther. Non satagere debent subditi, & curiosè disquirere num sui Domini, & praefecti honestè an turpiter vivant, modo eis recta, & honesta praecipiant. Inferiors are presumptuous, if instead of attention to the Doctrine, they pry into the conversation of their spiritual superiors. Si benè dixerimus vestrum est; si benè vixerimus nostrum est, says Saint Augustine: our wholesome doctrine benefits you; but our godly lives are advantageous to ourselves. S. Chrys. in loc. Which puts me in mind of answering a question propounded by S. Chrys. and others; Whether the doctrine of a Minister may be neglected, where his conversation is to be blamed? Haymo says, Haymo in locum. that we own obedience to them, In quantum doctrina, & mores illorum sancta, & pia existunt; so long as their doctrine is orthodox, and their lives unreprovable. But yet (says he) Si à viâ rectitudinis aberrent, non faciamus qualia agunt, sed qualia dicunt, etc. If their lives be tainted, let us follow their precepts, and decline their practice. And he grounds it upon our Saviour's speech, as it is in Matth. 23.2. and 3. The Scribes and Pharisees sit in Moses Chair: all therefore whatsoever they bid you observe, that observe, and do; but do not ye after their works. Anselme (quoted by Ludovicus Tena) is of the same opinion, that the enormities of the person ought not to bring contempt to his doctrine: Subjacete praepofitis (says he) non tantùm bonis, & sanctis, sed etiam peccatoribus. Nazianzen will tell you, that although the Signet be Lead, or Iron; yet it will leave the same impression as another of Gold. S. Augustine will tell you, that the water which passeth through an earthen Pitcher, refresheth the Herbs, as well as if the Vessel were made of Silver. Hear then S. Chrysostom's direction; In causâ fidei dum praepositus malignus extiterit, fuge illum, & evita, non solùm si homo fuerit, sed etiam si Angelus de Coelo descenderit. Si verò in vitâ moribus malignum dicis, noli curiosus esse, etc. In matters of faith if he prove erroneous decline him; yea, though he were an Angel from Heaven: but be not too quicksighted into the affairs of his life. Hisce etiamsi dyscoli sint, & scelerati, obediendum est, says Theophilact: Their impurity must not detract from your obedience: Aug. Ser. 5. ad fratres in eremo. De obedientiâ ad Sacerdotes suos. S. Chrys. in comment. in Gal. 1. but it must be with S. Aug. his distinction, Non quia mali sunt, sed quia bona observare praecipiunt, quibus obedire debemus. Your obedience must be founded upon the purity of their preaching; not the impurity of their manners. S. Chrysostom's determination in an other place is good; Si qui praesunt improbi forent, innumerisque scaterent malis, ne sic quidem fas esset discipulo dictis non audientem esse, etc. Though they that are set over you should swarm with impieties, yet it freeth you not from attending to their wholesome admonitions. But with that take the limitation of Erasmus; modò ne pertrahant ad impietatem; so they seduce not to evil. Or with that of Hemmingius; Sat regula vox Euangelii, etc. Let the Gospel be their rule, against which if they preach, ye are freed from obedience to their doctrine in that particular. His ground for it is that of Cornelius to Peter in Acts 10.33: Now therefore we are all present before God, to hear all things that are commanded thee of God. Anselme's opinion is the same; Obedite, id est, obtemperate jussis eorum in omnibus, nisi fortè malum aliquod jusserint, etc. But he goes yet further, sed caetera omnia, etiamsi non videantur esse bona, etc. Obey their commandments so far as they are good; yea, even in things which at the first appearance seem not to be good. Wherein me thinks he gives a secret check to those whose too too scrupulous consciences make them so superciliously strict, and so haughty minded, that their own opinions (though never so erroneous) must sit in judgement upon the actions of their Ministers. They will be censurers, though their judgements are depraved; which makes indifferences appear to them sinful. Their forward censures hurry them into errors; and their presumptuous self-conceitedness is the ground of their disturbances. They are out of the way, and yet they had rather to nuzzle themselves in an error, then become so wise as to acknowledge their folly. Too many alas of these does our country labour of: most of whom (for fear they should be convinced of their opinions, and so become zealous with sobriety) have quit our country to fly into their Canaan. Thus timor addidit alas, the fear of conformity hath made them to use the wings of their ships: and (as if they were begotten for rebellion) their spirits of contradiction disdain the confines of our flourishing kingdoms. But for my part I shall wish them always a prosperous gale to carry them to their Port; Navigent Anticyras, so we be no more troubled with their schismatical censures, and clamorous disturbances. Indifferent things in themselves do in a manner alter their nature when they are commanded by authority. It is the tenant of our * Constitutions & Canons ecclesiastical; Can. 30. in sin. Things of themselves indifferent, do in some sort alter their natures, when they are either commanded or forbidden by a lawful Magistrate: and may not be omitted at every man's pleasure, contrary to the Law when they be commanded; nor used when they are prohibited. Church, and it shall ever be mine. I will therefore obey even in such things, Etiamsi non videantur esse bona: for my particular judgement shall never justle the authority of so many reverend Divines, nor a private sauciness oppose the learned acts of a judicious Convocation. I confess that I cannot choose but take notice of the judgement of God upon these schismatical Precisians: for whom spiritual pride hath puffed up into a schism in our Church, a seduced judgement banishes into ignorance of their temporal blessings. The quality of the persons to whom ye are commanded to yield obedience, ye have already heard: The manner of our obedience followeth. Aug. Ser. 7. ad fratres in eremo, etc. Obedientia sine discretione cassa est, & vana, says S. Augustine: Obedience without discretion is vain: but he tells you how, non ex parte obedientis, sed praecipientis; not in him that obeys, but in him that commands. That lights upon him that is the author of the edict; and not upon the conscience of him that's obedient. Tho. Aquinas distinguisheth of a threefold obedience, T. Aquin. 2a. 2ae. q. 104. art 5. which I may apply to that which is due to the Fathers of our Church: viz. 1 Sufficiens ad salutem: That which is sufficient to our salvation; which bends in humility unto what it stands engaged. 2 Perfecta; quae obedit in omnibus licitis: such as is conversant only about such things as are lawful. 3 Indiscreta, quae etiam in illicitis obedit: such as questions not the lawfulness of the thing commanded; but by a too facile, and unmanned disposition, yields in obedience to matters unjust. Now whereas in another place afterwards the same * Schoolman questions; T. Aquin. 2●. 2ae. q. 186. art. 4 Vtrum obedientia pertineat ad perfectionem religionis? Whether obedience concurs to the perfection of Religion? His conclusion is affirmative: Non quasi indigentes dirigi ad perfectionem acquirendam; sed quasi per hoc se conservantes in eo quod ad perfectionem pertinet. Should I english Aquinas I must make use of the distinction between Incipiens, Proficiens, and Perfectus, before I should render satisfaction to some curious inquisitors; and in conclusion (for aught that I know) they might prove as captious. I shall leave them to their frowning opinions; and conclude this point with S. Bernard's determination; Verus obediens mandata non procrastinat; sed statim parat aures auditui, linguam voci, pedes itineri, manus operi, & se totum intus colligit ut mandatum peragat imperantis. The obedient Christian upon his first command devotes himself wholly to the observance of his command. I have done with your obedience required to the doctrine of the reverend Clergy, implied in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, obey. I come now to your obedience required to the discipline of the Church, included in the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, submit yourselves. Ex malis moribus bonae nascuntur leges: badness of conditions procured the goodness of Laws. quos natura ipsa in officio retinere non poterat, ij magnitudine poenae à maleficio submoverentur, says Marc. Tul. Cic. that punishment might supply the defects of nature. What was the ground of our Laws, is the ground likewise of our obedience: for (says johannes Arboreus) Nos propter peccatum alijs hominibus subjecti sumus. Sin brought in subjection: Nam natura omnes aequales genuit; sed inaequalitas quae accessit ex vitio, est ordinata ex Dei judicio, unde nos oportet obedire hominibus: for nature intended an equality at our generations; but the pravity of our dispositions was the cause of inequality in our persons. No marvel then that the Church may not want her discipline, when so many of her members will not want their defaults. Our Apostle not ignorant of the need of power in Ecclesiastical government, insinuates the necessity in his precept to submission: And submit yourselves. But durus est hic sermo. Divers will better relish our doctrine than our discipline, and will be content to obey so they may not submit. Miserable men as they are, they would fain go to Heaven, but they are loath to stoop low enough to enter in at the gate. Did they but consider, or propose unto themselves the true and just ends of obedience and submission, I presume their depraved judgements would easily condescend to the necessity thereof. Let Hemmingius tell them of his twofold end thereof: viz. 1 honestâ, & gravi disciplinâ politeia ecclesiastica gubernetur: for the government of the Church by grave and religious discipline. 2 obtemperantes ministris Dei, consequamur promissam immortalitatis gloriam: that by our submission we may inherit the promised crown of immortality. Well then, we must not only be obedient to the precept, but also subject and conformable to the government. Yea, moreover (if Ludovicus Tena may speak) Non tantum in his quae sunt de jure divino, sed etiam in his quae superaddunt de humano; quorum observantia paci, & tranquillitati ecclesiae expediat; vel ad mores bonos aliquo modo conducat, saltem ex parte finis, licêt res de se sit indifferens: not only in things directly commanded in sacred writ; but also even in things which are added by the reverend Fathers; conducing either to the peace of the Church, or to the good behaviour of men; yea, though in themselves the things be indifferent. If this be true (as no man I am sure can justly deny it) what shall we account of the impudent disturbers of the Hierarchy of our Church? What, not a Bishop to govern? Shall their Lay-Elders, forsooth, (such as the Elder Church never dreamed of) and their handicraft-sticklers in ecclesiastical matters, usurp the authority that belongs to the Prelates? Alas (my brethren) ye know 'twas Plato's determination touching Commonwealths, Tum demum fore beatas res publicas cùm aut reges saperent, aut sapientes intelligerent: that they'd then best flourish when Kings grew wise; or wise men Kings: and shall it not hold so too in the Ecclesiastical discipline? Must a Dictator ab aratro be preferred before a learned Doctor in divinity? Must we neglect the Universities to rely upon Enthusiasms? Away with these schismatical disturbers of our sorrowful Mother. Shall our most reverend Clergy have all the labour, and shall their requital be nothing but mallepert disobedience? Calvin in loc. Pastoribus ergo non tantum obedientia debetur, sed etiam honour. Calvin himself determines, that honour of duty belongs unto them. Saint Bernard tells us, Parendum est ei tanquam Deo qui nobis est vice Dei, in iis quae non sunt apertè contra Deum. We must submit to him as God, who is placed over us as God, in all things not directly contrary to the word of God. And who is that, but (in, and over both Church and Commonwealth) our gracious and dread Sovereign: under him immediately in the Church the most reverend Archbishops: and so descending to every particular, and Parochial Priest? Every such particular rector of a Parish receives that command from God which we find in 1 Kings 20.29. Keep these men; if by any means they shall be missing, then shall thy life be for theirs: and shall they have no respect; yea, though they are the most inferior of the Apostles? Yes doubtless, or else when God shall question them in the words of the Prophet, jer. 13.20. Where is the flock that was given thee, that beautiful flock? If they reply, that they were lost through their own disobedience, God will certainly rank them among the Goats, which shall be separated from the Sheep. 'Tis true that jacobus Faber Stapulensis tells us of some, jac. Fab. stap. in loc. Qui suis non invigilant, quia sui non obediunt; who neglect their flocks, because they neglect their obedience: but he concludes, high inutiles sunt gregi, & grex illis; these are unprofitable to their flock, and their flock to them. The argument than holds currant, A minore ad majus: If Parochial discipline requires submission in the Parishioners to their particular Pastor; ought not much more both Shepherds and Sheep, both Priest and People, to submit with all reverence and humility to Episcopal, to Provincial discipline? The crimes of our age are too epidemical to give me leave to flatter myself with a belief of a general integrity, and concionable, lowly obedience. I know that among us are divers of Saint Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unruly, and disorderly persons, such as he found among the Thessalonians, 1 Thess. 5.14. Yea, and of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as he complains of in the first of Titus, vers. 10. But let his command be fulfilled, Warn them: and if that will not suffice; shall authority lie languishing in despare of redress? Shall the insulting opposition of headstrong perverseness, foil the justice and pre-eminency of power? Nay rather let the sharpest edge of Ecclesiastical Discipline make an incision, than the gangrene be suffered to run into an universality. The time is spent. I shall conclude in a word of Exhortation. First to you (my reverend and learned brethren) I must crave leave to address myself, not for your information, but your remembrance. Obedience and Submission in the inferiors, is commonly grounded upon the examples of their betters. Ye know your Obligations to Episcopal jurisdiction: let me beg your continuance in the practice, for I doubt not your subscription. If the Sun be eclipsed, the whole hemisphere is obscured. Let your burning Tapours light the Laity to a sight of their duty; and your careful practice invite them to submission. Your Canonical obedience requires your observance; and your sacred functions will challenge imitation. For mine own part, if I am too young to admonish, I am not too old to learn. Your gravest examples shall make me travel in your religious steps; and your learned precepts shall make me your disciple. To you (my beloved of the Laity in general) I shall prescribe the duty of obedience and submission, such as ye have heard me already treat of. Correct the fury of your unhallowed vices; and trace the way which your Divines prescribe you. Let their discipline be your government; and their doctrine your practice. So shall your obedience be crowned in the end with joy, and your observance with eternal reward. To you in particular (who are elected the Guardians of your several Parishes) I must preach both obedience and diligence. Remember that GOD whom ye called upon to witness the promise of your fidelity. The enormities of your Parishes are your own particular crimes, if ye proceed not legally in your just presentments. Ye remember your oaths; and ye know the punishment provided for perjury; wherefore let him that hath ears hear. Affection is a Traitor, and favour is a Parasite: bribery is deceitful, and neglect is damnable where they win the person to abrogate his oath. Your cause is just; fear not detraction: your oaths are religious; value not the envious: ye are supported by power; shake not at affronts. Thus if every one of us perform our commands, our consciences will be our continual Feasts. If we all join in obedience, and submission to the powers below, for the sake of him who sitteth above, our lives shall be free from distractions here; and our deaths shall open to us the gate of eternity. Even so, O God of Heaven, guide us whilst we live in this valley of tears; and afterwards receive us into our Master's joy. Amen. Errata. Page 9 line 6. for Latins, read Latin. p. 12. l. 20. f. here r. hear. p. 15. l. 32. credo r. cedo. p. 17. l. 27. notum r. nota. p. 19 l. 13. interlineall r. interlineary. p. 22. in marg. 2a. 2ae. r. 1. 2ae. FJNIS. erlegi hanc concionem, cui Titulus Obedience and submission, etc. quae continet folia 15. in quibus non reperio aliquid bonis moribus aut sanae doctrinae contrarium, quò minùs cum utilitate imprimi queat: Sub ea tamen conditione, ut, si non intra tres menses proximè sequentes typis mandetur, haec licentia sit omnino irrita. Guilielmus Haywood, Cap. domest. R.P.D. Archiep. Cantuar.