THE CHURCH'S AUTHORITY ASSERTED: IN A SERMON Preached at Chelmsford, at the Metropolitical Visitation of the most Reverend Father in God, WILLIAM, Lord Archbishop of Canterbury his Grace, etc. March 1. 1636.  
BY SAMUEL HOARD B. D. and Parson of Morton in Essex.  HEB: 13.17. 
Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account; that they may do it with joy, and not with grief; for that is unprofitable for you.  
LONDON Printed by M. F. for JOHN CLARK, and are to be sold at his Shop under S. Peter's Church in Cornhill.  
MDCXXXVII.   

To the Christian and courteous Reader.  
SO Sweet a thing is Peace, that God is pleased to put it into his own title, and to style himself the God of Peace: 1 Thes. 5.23. Nay, Peace, and Love itself, 1 Joh. 4.16. and to pronounce him that seeks and makes peace, a blessed man; Blessed are the Peacemakers, Mat 5.9. But much more amiable is the peace of the Church; being the principal thing that our blessed Saviour, next to man's peace with God, came into the world to procure, Ephes. 2.15. and that which makes God's family on earth like to the State of innocency in Paradise, and of glory in heaven. This peace therefore should every son of peace pray for, Pray for the peace of Jerusalem, Psal. 112. and pursue with all endeavour possible, as men do their game, for so the word may signify, Hob. 12.16. Fellow peace with all men. But what peace can be expected without unity? like Hypocrates twins they decay and thrive, live and die together.  
And therefore S. Paul puts them both together, Ephes. 4.3. Endeavouring to keep the unity of the Spirit in the bond of peace: and for the procuring of agreement in affections, he conjures the Philippians by all the arguments enforcing concord among Christians, to a consent of judgement, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To be of one mind, Phil. 2.2. to believe and think the same thing. And therefore it should be every man's care (contrary to the custom of too many turbulent dispositions, who can fish best in troubled waters, and gain most profit or respect to themselves by kindling contentions among brethren: not only to mark them that cause divisions, and avoid them, Rom. 16.17. but fix● pede, with a seeled resolution and courage to oppose them, as S. Paul did S. Peter, Gal. 2. when he saw that he did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, walk with a right foot, and take a right course for the uniting of the minds, and by consequent, the hearts of Jews and Gentiles. As therefore it hath always been my desire, that we who are of the same saith, might be (if possible) in all things of the same opinion, so I thought it my duty at this time, having so fair an occasion, by the command of my superiors, to preach the Visitation Sermon, put into my hands, to cast in my mite toward the purchasing of this pearl, and to set one small prop under the house and Church of God in our Israel, too much tottering by our mutual dissensions, and for that end to justify the authority of our Church, in requiring an uniform subjection in judgement and practice at the hands of her children to the comely and good orders therein established, and to persuade a general good opinion of, and obedience to her just authority in these things. Some there be so obstinate in their error and undutifulness, that like Solomon's fo●le, though they be brayed in a mortar, and sufficiently convinced of their false and disorderly opinions and practices, will not leave their folly: others there be, I hope, of more teachable and tractable tempers, and willing, if better informed, to frame their courses to more moderation and subjection. Now, sermons of this nature may be of use to both these: to the first, to take off their fig-leaves, and present them naked (as troublers of Israel) to the deserved stroke of justice: to the rest, to make them peaceable members of the body wherein they live, and obedient children to the heads by whom they are governed. Whether I shall effect this last and best end of such discourses by preaching or printing this small piece, I know not: I do not altogether despair: the former (I doubt not) I shall in some measure compass: at lest liberabo animam meam, I shall hereby discharge mine own conscience, and famam meam, redeem (in some degree) my reputation too: Words being then most liable to envious mistakes and misreports, when they are but taken in by the ears of some few partial and prejudging hearers, not exposed to the eyes and view of more indifferent and charitably minded Readers. Bring an obedient and peaceable spirit with thee, and then read, and censure as thou seest cause.  
Sa: Hoard.   

REcensui concionem have, cui titulus est [The Churches Authority asserted] in qua nihil reperio quò minus summâ cum utilitato Imprimatur.  
March 28. 1637. SA: BAKER.   

THE CHURCH'S AUTHORITY.  1 COR. 14.40. 
Let all things be done decently, and in order.  
OF the Devil's practices against the Church, 
The Cohaerence of the Text.  which our Saviour gives notice of, Mat. 13.25. while men slept, the enemy came and sowed tares among the wheat, and went his way; the Corinthians were too true an example. For no sooner had S. Paul (after much pains taken to sow the good seed of saving truth among them, and to make them one of Christ's cornfields) departed from them to blow up other grounds, to plant other Churches, but the enemy of Christ and his dear Church, began to sow the tares of ungodliness among them, which (as ill weeds for the most part do) sprang up apace.  
For they became 1. Sectaries, dividing themselves among Christ, Apollo's, Paul, and Cephas, 1 Cor. 1.11, 12. and making men the Lords of their faith and consciences, which they should have captivated to Christ alone.  
2 They were Heretics, denying a fundamental Article, the Resurrection.  
3 Polluters also of God's sacred worship and ordinances: First, by their base indecencies; Their women sat before God with their heads uncovered, and the men with their hats on: 1 Cor. 11.4, 5: they mingled intemperate and carousing banquets with the spiritual feast of the blessed Eucharist, ver. 21: their women, beyond the modesty that becomes that sex, presumed to chat and talk their shares in the congregation, c. 14.34.  
Secondly, By their disorders likewise; for they received not the holy Communion together, but by snatches, one before another came, cap 11.33: they interposed unseasonable questions, while their Ministers were preaching, and rudely interrupted them, in their discourse: cap 14.29.  
Thirdly, By their empty and unprofitable assemblies; for their trumpets made an uncertain sound, they prayed in their Churches in a tongue they understood not.  
All these were great scandals.  

1 Cor. 1.11.  The Apostle therefore being informed by some of Cloes family, of their declined condition, like a loving pastor labours to remove these tares, and reduce this Church to its primitive purity. For the procuring of which he takes a mixed course, that they might neither detest his severity, nor yet despise his lenity. One while he sharply reproveth, another while he gently allureth; in one place he punisheth, in another he prescribeth.  
In this Chapter he meeteth with two faults, disorder, and unprofitableness: and because contraria contrariis curantur, distempers are usually cured by remedies of a contrary nature; for the healing of their unprofitableness in the use of their religious exercises, he command, that all things be done to edification, ver. 26: and for the removal 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 ordain 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 ordain rites serving to order and comeliness. 
(b) Facit Ecclesiae p●testatem de decoro, et ordine ecclesiastico liberò disponendi, et leges ferendi. Par in hunc loc.  Facit Ecclesiae potestatem etc. He gives the Church (saith Pareus) power, freely to dispose of things belonging to Ecclesiastical order and decency. 
(c) Non potest haberi, quod Paulus hic exigit, ut decenter omnia, et ordine fiant, nisi additis constitutionibus, tanquam vinculis quibusdam, ordo ipse et decorum servetur. Cal. Instit. l. 4. c. 10.  Non potest haberi, etc. That which St. Paul requires (saith Calvin) cannot be had, unless there be Canons made, by which, as by certain bands, men and things may be kept together in a comely order. 
(d) Davenant. de judic. Cont●. 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 external policy of the Church, prooveth it by my text, Let all things be done decently, etc.  
These words therefore in the opinion of these men, and almost all writers on these words or point, contain the Church's Investiture: and may be cast into these two parts.  

1. The Church's liberty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let all things be done.  
2. The Church's limits, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, decently and in order.   
Or else into these two.  

1. Her Authority to make laws, Let etc.  
2. The object about which her Authority is to move, matters of order and decency, decently, etc.   
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 explain the terms. 2. Prove the point. 3. Touch upon such consectartes, as the point doth naturally derive itself into. Of all these with what brevity I can.  

The terms explained. what is meant by Ceremonies and Rites.  The terms are two, the Ceremonies and Church.  
Ceremonies are external acts and adjuncts annexed to sacred Services.  
For in Religion there are two things considerable; substantials, and circumstantials.  
substantials are of two sorts.  
1. Matters of faith and manners, to be believed and done of necessity to salvation, contained in the Creed and ten Commandments.  
2. Sacraments ordained, for the bringing of men and women into the Church, and their conduct therein to everlasting happiness. About these the power which the Church hath, is, to preserve them (as the Ark did the tables of the Law) to give an honourable 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, add, altar, 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 join Traditions to the written word of God, for supply of its imperfection, which are of the same authority, 
Sess. 4. decre●. 1  and to be received (pari pietatis affectu) with the like religious respect, as the Trent Council hath determined: never did any presume, but he, to curt all the Lords Supper, by taking away the cup from the people, or to transform the Sacrament into a Sacrifice propitiatory for quick and dead, to the great injury of that alsufficient Sacrifice once offered upon the Cross by our Lord himself.  
In all these, manum de tabula, hands off: for they are all above the Church's power.  
But, Secondly, there are beside these, some ceremonials and circumstantials, necessary for the right ordering and carriage of God's service, the training up of people in piety, and the preservation of religion: for without ceremonies (saith Zanchy) 
(a) Sine Ceremonies, nec sideles in unum convenne & co●lescere possunt, nec Deo publice se●vire. Zanch de Re●. l 1. p 420.  neither could the faithful grow up together into one body, nor give God any public worship. That God is to be worshipped by his own rule, and with his own prescribed acts and duties of religion, is Substance; but that this may be well done, some circumstances of time, and place, persons, gestures, habits, etc. must be determined. What therefore shall be the times, wherein God's people must come together to worship him, and how fare they are to be sanctified; what are to be the places, wherein we are to meet, and how to be adorned; in what order divine Service shall be celebrated; with what habit the Priest, when he cometh to minister before the Lord, should be clothed; what gestures of body, both Priest and people shall use in their public devotions; and the times when this or that particular gesture of kneeling, standing, sitting, or bowing may be used with most comeliness and profit; what kind of places are fittest for Service and Sermon; what tables, what chalices, what other ornaments do best beseem that sacred mystery of the Lords Supper, &c: These, and such like circumstances, are the things permitted to the Church's liberty to determine.  

What we are to understand by Church.  By Church, (which is my second term) I mean; 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 he thinks good. It would be (I fear me) like that misshapen Picture, which the Painter Polycletes made by the people's direction, a very deformed one: a Church and Service, that could not be known or acknowledged for such, except a man should write upon it, (as under some rude draughts men use to do) this is a church; or set a crier, when people are worshipping God in his House, to proclaim and say, this is divine Service.  
But by Church I mean, the Church's Pilots, who sit at the stern, and are by their office to guide the Ship of the church through the Sea of this world to the haven of eternal happiness: 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 natural, and the members, with all things belonging to their comeliness and welfare, are ordered by the head, and could not be disposed of by the members without a schism in the body, 1 Cor. 12: so, heads and members divide all bodies, civil, and ecclesiastical; and whatsoever is to be done for matter of direction and government, hath always been, and must be the sole prerogative of the heads of these bodies, unless we will have all common wealths and churches broken all to pieces.  
And so I come from the terms to the point.  
The power of the Magistrate is dignified with the name of Sword, Rom. 13. He heareth not the sword in vain: the authority of the Church with the name of keys, Mat. 16. To thee will I give the keys of the Kingdom of Heaven. These keys are twofold.  
1. A Key of order, which is the privilege of the whole Priesthood, and it is an Authority of administering the word and Sacraments, of remitting and retaining sins, in interiori foro, in the Court of Conscience.  
2. A Key of jurisdiction, which is, a power of binding and losing men, in Foro exteriori, in the courts of justice; and of making laws and orders for the government of God's house. And this is peculiar to the Heads and Bishops of the Church; as will appear, 1. by examples, 2. by consent of writers, 3. by reason.  

Proved by examples of the Apostles.  1. It appears by Examples both of the Apostles, and Churches of God, who have in their several generations put this Authority into execution. It seemeth good to the Holy Ghost and to us, to lay upon you no greater burden than these necessary things; that ye abstain from meats offered to Idols, 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 join with themselves in their letter as Precedent of their Commission, It seemeth good to the Holy Ghost and to us.  
Nor did they exercise this power only when they sat in the Council together, but when they were asunder also; for St. Paul doth often mention constitutions that he made for diverse Churches. For the Churches of Galatia, he made an order, That collections should be made for the poor on every first day of the week; and meant to bring in the same custom 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 hair, but women should, ver. 14, 15. that they should tarry one for another when they come to receive the holy Communion, v. 33. etc. And he commends that people for keeping those his traditions, ver. 2. and promiseth when he came again, to dispose of other things, which were not as yet well settled and ordered. ver. 34.  
Some also he made for the government of Thessalonica, 2 Thess. 2.15. where he 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 he 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 Penmen 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 spoke by inspiration, and were employed in writing down God's word for the good of the Church; but yet many things they spoke and did, not as Secretaryes to the Holy Ghost, but as ordinary Pastors of the Church, 
(a) Q●atenus erant ordinatii ecclesiae Rectores, de hasce titibus externis pro sua sapientia statuebant, quod ad aedificationem ecclesia● facere videbatur. Dav●t. l. de Jud. Cont. c. 16. rat. 2.  As appeareth most plainly by some speeches which St. Paul let's fall in 1 Cor. 7. I speak this by permission, and not of commandment, ver. 6. To the married I command, yet not I, but the Lord, ver. 10. To the rest speak I, not the Lord, v. 12. Concerning Virgins I have no commandment of the Lord; I give my judgement as one that hath obtained mercy of the Lord to be faithful. ver. 25. In all these passages, 1. He distinguisheth between 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 express and particular command from the Lord. Now if he did by his own 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 jewish and Christian Churches.  To these examples of the blessed Apostles, I may join the practice of the jewish Church; who though they had an external form of discipline prescribed them, and all things belonging thereto, even to the pins and bars of the Tabernacle, the brooms, ashpans, and snuffers of the Sanctuary; yet they took liberty to add some things which were not expressly commanded. They anointed their dead with odours, and our Saviour was content to be buried after that manner. The Rubenits built an Altar on the banks of jordan, josh 22. which joshua and the heads of the people permitted to stand. Solomon built an Altar of himself by the brazen Altar, 1 Kings 8.64. And (which comes nearer to our purpose) the jews did institute two great Festivals to be solemnised every year; the Feast of Purim in memory of their deliverance from the bloody conspiracy of Haman; and the feast of Dedication, for a memorial of the Temple's purification, after it had been polluted by King Antiochus. And this holy day set up by their own authority, our Saviour was so fare from disliking, or reproving, that he was pleased to honour it with his gracious presence, john 10.22. The order also of their burials, and the rites of their marriage, were most, or all of them made by their own discretion. Had these jews, to whom God had given a perfect platform, 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 governor's likewise of Christian congregations used in their several Churches and ages, as I shall have occasion to intimate by and by: All which examples are an evident proof of the Church's power in these external ordinances: because, 1. there is no Precept against these examples; for against an express command examples prove nothing. 2. The Apostles were more faithful servants to their Lord, than to entrench upon his royal prerogative, and more humble than to go beyond the bounds of their commission. 3. It cannot with reason be 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 proof of the Church's power, [the Consent of Writers] which is an argument beyond exception, and able of itself 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 Opus●. pag 344.  Ne quis nos calumnietur nimis morosos, etc. Let no man think or say that we are so severe and harsh, as to take away all liberty in external 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 think that God is truly, and properly worshipped. 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 Ceremonial 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 ●b. Sect. 30.  in the same Chapter he lays it down for a conclusion: That Christ would not prescribe particularly concerning ceremonies, what we ought to follow, but refer us to the direction of general rules.  
We hold (saith Perkins) 
(d) Perk. ●es. Cat●ol. of Traditions. con●l. 3.  that the Church hath power to prescribe ordinances, rules or traditions touching the time and place of God's worship, and concerning order and comeliness 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. confess. Art. ult. & Apol. ej●dem.  Licet Pastoribus & Episcopis, etc. It is lawful for Bishops and Pastors to make Canons, that things be done in order in the Church: and he proves it by S. Paul's example, Sic Paulus ordinat, etc. So S Paul ordained, that women should cover their heads, and confine their tongues in the congregation, etc. Only some Cautions he gives to this effect. 1. That these orders be not imposed as parts of God's 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 Angel from heaven should preach unto us another Gospel, we are to hold him accursed.  
In all which cautions, he doth not deny, or abridge the power of Church-governors' 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 Church's 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 controversy with Papists about traditions; that there are 2. sorts of traditions, Apostolical, and Ecclesiastical, and that both these are under the power of the Church?  
1. We yield that there are Apostolic traditions, ritual and dogmatic, which are no where mentioned, or not enjoined 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 Canonical books, the Apostles Creed, the baptism of infants, the fast of Lent, the Lords day, and the great festivals of Easter and Whitsuntide, These we justly take for theirs, grounding upon S. Augustine's rule, 
(f) Quod universa tenet ecclesia, nec concil●s institutum, sed semper ●tentum est, non nisi authoritate Apost●l● traditum rectissimè creditur. Aug. de Pap. cont. ●onat. l 4 c. 24.  Those observations which have been of universal use in the Catholic Church, and appear not to have been the Constitutions of general Councils, we are in reason to hold for Apostolic traditions.  
2. Besides these, we confess that there are and have been many ancient Ecclesiastic traditions also; from which, as their foundations, grew those noted practice, of 
(g) Tert. C●. ●il c. 3.  not fasting on the Lord's day; of 
(h) ●t ib.  saying their prayers not kneeling, but standing, during the whole festivity of Easter and Whitsuntide, (which in those days continued, though in a remiss degree, full 50. days) 
(i) Just● a●q. ad O●thod. Te●t. Apol. c. 16. Based. ●p●tu sancto c. 27.  of praying to God, and adoring Christ with their faces toward the East: 
(k) Naz in l●. Go●●a●. per. Leon●. p. 423 Aug. con. l. 9 c. 13  of prostration before the Altar; of 
(l) Cyp● p. 56. ad T●t at id. l. de lap's su●●n●t.  signing the baptised person with the sign of the cross, 
(m) Tert Co●. mil. c. 3.  of renouncing the devil, of tasting honey and milk before baptism; 
(n) Tert. de bapt. c. 13.  of using Godfathers in the baptisms even of children, 
(o) I●d. Hisp. l. 2. de div. o● 20. y● H● osolan pro● co.  of exorcising the parties to be baptised, 
(p) A●al l. 1. de●ccla●. 2●. Aug. S●m. 1●7. de domin● 〈◊〉 pas●.  of putting a white garment upon them, which they were to wear for the space of 7. or 8. days (from the putting off of which, the Sunday after Easter was called 
(q) Vi●. 〈◊〉 ●tiq. ●t. 〈◊〉 t●. 5. c. 12.  dominica in Albis) 
(r) Te●t. 〈…〉  of receiving the Eucharist fasting: 
(s) Just. mar. q. add 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 eating the consecrated bread in the Church at the time of the holy Communion, or carrying it home to their houses, and eating it when they thought good; 
(x) Tert. l. de Cor. ●il. c. 3. id. l. 2. ad ux. circa ●l.  of crossing themselves when they went out, or came in, when they arose or went to bed, when they sat down to meat, when they lighted candles, and when they had any business of moment to do. Many more customs the Church had in former times, which (doubtless) most of them drew their breath from some rules and constitutions established by their governor's for their use. Now that Ceremonies and Rites of this nature are under the Church's power to ordain, we generally grant our adversaries; and what is granted by all sorts of divines, cannot be called in question by any, without some note either of singular ignorance, or arrogancy, or both.  
And so I come to show the reason of the point, 

The Church's power proved by reason.  
No Church without Rites and rules.   which may be thus declared.  
No Church can consist without orders, no worship without rules, given and observed, concerning times, places, manner, etc. These (as I have showed) are not of the essence of God's worship, no more than a man's coat or skin is of the essence of a man; but yet such necessary appurtenances they be, that take them away, and you take away all public worship.  
But where are these orders to be found? where is this form prescribed? In God's Word are no such ordinances delivered, some indeed are mentioned, which were given by the Apo: to some particular Churches, and by them observed in their sacred assemblies: but they were never intended to be of perpetual right, nor for universal use; nor yet mentioned directly and purposely, but as the riots and disorders of particular congregations gave them occasion. It was not the Apostles drift (saith 
(a) Socrat. eccles. hist. l. 5. ●. 21.  Socrates) to lay down Canons concerning festivals and other ceremonies, but to become patterns of piety and godly life. Certainly the Christian Churches, through all her successions, should have been extremely injurious to their first founders the Apostles, in antiquating many of those mentioned Canons, had they been intended for perpetual precedents to all Churches.  
Three things do clearly evince, that neither they, nor any other form were propounded in Scriptures to be of perpetual right.  

No set form of government prescribed for, or used by the Churches.  1. The impossibility of making such orders or regiment, as should fit all Churches in the world. In the time of the Law God's people were but one, and they a small people; and therefore one kind of discipline might well enough serve their turns. But now the Church is an heterogeneal body, consisting of several nations, and of dispositions as different as of countries; and therefore not to be yoked under the same laws and customs, Civil or Ecclesiastic. It is as hard to make one government to fit the Church in her several times and countries, as to make one  to fit all feet, or one coat to serve all bodies. And so saith Calvin (in effect) 
(b) Calv. Inst. l. 4. c. 10. Sect. 30.  Christ would not prescribe particular ceremonies to his Church, because it was impossible that the same ceremonies should be agreeable to all so different nations as are in the world. To the same purpose it is, which junius speaks: 
(c) Jun. Animadan Pell. cont. 1. l. 4.  The Scriptures (saith he) contain in them all matters of doctrine belonging necessarily to faith and good life; but they only set down a general law concerning ceremonies (Let all things be done decently and in order.) Therefore particular Rites appertaining to the Church, because they be mutable and ambulatory, might well be omitted by the Spirit of God, and permitted to the conveniences of the Church.  
Secondly, the impossibility of finding out such a form, is an argument against it; such orders could never be found in the Scriptures (at least till this last overweening age) never any could, or durst determine what the Lords discipline (as some call it) is, though many, with greater passion than discretion, have earnestly called for it. Certainly, had God intended such a thing for his Church, or thought it necessary, he would have set it down so plainly (for so he did the jewish regiment which he meant they should live by) that every Church (without gross ignorance) might have known what it was. But they are yet to learn what it is, and will be to the world's end. Some talk of a Phoenix, and of a Philosopher's stone, but who did ever see a Phoenix? or who did ever enjoy the Philosopher's stone? Ab omnibus amatur, & tamen virgo est; it hath had a great many suitors, but never any husband: An evident argument that these are but imaginary things. And so, that there is such a discipline, into whose mould, and by whose model all Churches must be cast and squared, considering that never any yet knew it, is but a mere Chimaera.  
3. The perpetual variety of all Church- governments doth sufficiently disprove it: for, if as there is one Lord, one Christ, one faith, and one baptism, so there be one frame of government for Christ's Kingdom on earth, why do not all Churches stick to this, as they do to them? Scarce three Churches in the whole Christian world do jump in every thing. It must follow therefore, that either all the Churches of God are blinded, and cannot see what lieth before them in broad day light; or, which is worse, that they are all too proud to submit to their master's laws; or, that the conceited platform is a very Utopian Commonwealth.  

Two objections removed.  Nor doth this argue (as some more fond than truly imagine) any defect of love in God to the Church of the new Testament, or of fidelity in Christ to his Father, or of sufficiency in the Scriptures to direct us in our ways.  

Want of a set form argues no want of love in God.  1. No want of love in God to his Church now, in comparison of the jews, can be hence inferred: for I hope, the clear revelation of the mysteries of salvation, and the abundant grace bestowed on us above the jews, may more truly show the exuberancy of God's affection to us in comparison of them; than their prescribed platform which we want, his care of them more than of us.  
The Philosopher accused nature to be a stepdame to man, and a kind mother to other creatures, because these bring their coats upon their backs into the world, and are quickly made able to shift for themselves; whereas men come naked in, and are fain to depend long upon others for their sustenance; A simple accusation: Because the reasonable nature, wherewith men are beautified, and their dominion over all creatures, do much overbalance those defects, and argue more bounty bestowed by nature on him, than on them. And it is a cavil no less silly, that if we be not provided for by God with a standing government in the Church, as the Synagogue was, God's care of us now is nothing so great, as it was at that time of them; because those many things wherein by God's bounty we out strip them, are abundantly sufficient to countervail that defect, if it be a defect. But I rather take it to be an honour to be free from such a burdensome yoke of many, and costly, and toilsome ceremonies, as was laid on their backs.  
2. This is no derogation, neither, 
Nor of fidelity in Christ.  to the fidelity of Christ to his Father. If we compare him with Moses, God's servant in those times, Who was faithful in all God's house, Heb. 3.5: it is true, that he did not all the particulars that Moses did, and yet he was never the less faithful in his place. For the fidelity of a son or servant, is to be measured, not by the number of acts which he doth, but by the conformity of his actions to his fathers, or master's commands; and so is our Saviour's. God appointed Moses to make every thing belonging to that typical and temporary dispensation, according to the pattern which he saw in the mount, Heb. 8.5. and if he had not done so, he had not been faithful. And he sent his Son to be Our high Priest, to sacrifice himself for the salvation of men; to be a Prophet also, to instruct them in all necessary truths; and to be a King, to protect his people in the world, and to bring them at last, maugre all their spiritual enemies, into his glorious kingdom. All these our Lord hath truly and fully done, who will deny it? But he never gave him in charge to prescribe external laws for his Church's government, while warfaring here on earth.  

Nor imperfection of Scriptures.  3. Nor doth this involve the Scriptures imperfection: for the Scripture is an instrument, and the perfection of an instrument is only relative. We do not say that a pen or an axe is naught, because they cannot do all things; if a pen can write well, and an axe cut well, we take them for perfect and good: So, we must not say that God's word is insufficient, if it reveal and prescribe not whatsoever we imagine it should: if it be able to make us wise to salvation, and completely furnished to every good work (for which use and end only it was given, 2 Tim. 3.16, 17.) it must needs be granted that it is full and perfect, though it teach us not how the Church should be governed, otherwise than by general rules, these in my text, and such other. It is with the Scriptures, as with nature; Non deficiunt in necessariis, nec abundant in superfluis, They are neither defective in necessaries, nor excessive in superfluous things, such as this is.  
This passage I mean to close up with the Testimony of Beza, in his Epistle to Bishop Grindall, 
Bez ep. 8 ad Grindall ep. Lond. Proved by a Testimony of Beza.  where first he mentions two sorts of men; one that would have all orders that had been of use in the Apostles times, brought back into the Church, and observed; and whatsoever succeeding ages have added to them, abolished: the other sort would have old Rites of use in the Church after the Apostles times, to be retained, as either necessary, or profitable, or for unities sake: And then saith, Quod ad me attinet, etc. As for my part, that the doctrine of the Apostles was exact and perfect I make no question, but I am of another opinion concerning Rites. For, first it is certain, that (the Churches every day increasing) the Apostles could not ordain whatsoever they held expedient, and therefore in their making of orders they proceeded by degrees, as by the institution of Deacons it appears, tolerating for a while even many judaical Rites, as we may see in the history of their Acts. Secondly, who seethe not, that in their external constitutions they had very great respect to the present times, places, and persons? So that it is not probable that the same Rites were used in all places, as is evident enough by that famous Epistle of Irenaeus to Victor. Besides, some of their ordinances, those love feasts for example, necessity itself abolished. Therefore whatsoever was done by the Apostles concerning ceremonies, is not (in my conceit) either presently or absolutely to be made a rule. And I do not wonder that the ancient Pastors of the Church, (having respect to their own times) did antiquate some of those first injunctions, and set up new ones in their room. Their fault was (that by their leave I may speak what I think) that they held not a mean in the number of their Rites, nor had so much regard to Christian simplicity and purity as was meet. In this discourse of his, Beza 1. delivereth his judgement plainly, that there is no form of government left us by the Apostles, incompatible with additions, or detractions. 2. He proves his opinion by diverse arguments, ¹ from its impossibility, the Church was then in motu, non statu in motion, not in its full & perfect state, and they were forced to proceed by degrees in their constitutions, answerable to the increase of the Church, and the tempers of such people as were made the Church: ² from the abrogation of Apostolic Rites by the Churches, as they saw cause; and of some of them even by the Apostles themselves, after they had ordained them: ³ Lastly, he concludes that the faults of Church-governors', in prescribing orders, have not stood in this, that they passed by the Apostles, and set up their own laws, but that they exceeded in the number or quality of such Rites as they introduced into their Churches.  
Quest. But perhaps it will be granted, that the Church hath power to decree such Rites and ceremonies as are decent and orderly; but what if the Rites decreed do want this external form and qualification, and are neither comely nor orderly? doth not the Church then which ordains such, exceed her commission? or how shall we know what ceremonies are agreeable to these rules?  
1. Answ. 
significancy or abuse, no mark of indecent ceremonies.  If any Bishops in the Church authorise Rites not suitable to these rules, they presume beyond their allowance, and shall give account to God who hath set them over his family the Church.  
2. We must not judge of ceremonies by false rules. ¹ Some reject all ceremonies as uncomely that are significant; and yet those holy kisses given and taken by the Primitive Christians, were significations of mutual charity; the women's cover, the men's bare heads were signs of women's subjection to their husbands, and the husband's subjection to Christ alone. And of ceremonies (saith 
(a) Pet. Mart in 1. Cor. 11. vid. etiam Calv. Inst. l. 4. c. 10. Sect. 15  Peter Martyr) those are the most laudable, that are the most lively in signification. ² Some again condemn all Rites that are or have been used by the Roman Church; when yet it is most certain, that not only Papists, but Pagans too, by the light of reason, may be competent judges of decency and order in external Rites. ³ Others will allow this surname to none that have been abused to superstition and Idolatry; but would have them all abolished as most uncomely for the service of God, but without reason; may not Churches be accounted fit places for public worship, because they have formerly been polluted with Idolatry? may not that body which hath made itself a member of an harlot, become a glorious member of jesus Christ, and a holy Temple for God's Spirit to dwell in? Wise men have always thought, that the separation of the use of a thing from its abuse, is very possible, and that the use of some things stripped out of their abuses, is very commendable. To take away the use of a Ceremony because formerly abused, Curatio quidem est, sed curatio carnisicis, non medici, (saith 
(b) Cassand. Commonstr. viae, Circ. med.  Cassander rightly) is a cure of the abuse indeed, but the cure of a hangman, who takes away diseases, disasters, and life and all at a clap, not of a physician, who so expels the disease, as he saves the life.  
These are all false Cards to sail by. By the best writers ceremonies are then judged to be conformable to these directions.  
1. When they are not elevated above their nature, neither used as true and proper acts of worship, (as vowed chastity, poverty, and regular obedience among the Papists are,) nor as instruments to produce supernatural effects, as holy water is sprinkled in the Church of Rome to wash away venial sins, and the sign of the Cross is used to drive away devils.  
2. When for their multitude they be neither burdensome to the Church, making jews of Christians, and Law of Gospel; nor occasions of diverting their affections and thoughts from such religious acts and services as are substantial.  
And therefore such Rites as are not opposite to these rules, we are to hold for decent and orderly.  

Determination of decency belongs to Superiors.  3. The determination of this decency belongs not to private persons; it is not for them to nominate, and governor's to choose, or for them to bring the writing, and superiors to give the seal; this would be to make authority but a mere cipher, and the Bishops of the Church like those images in the Psalm, Which have eyes and see not, hands and handle not, etc. this were an utter werturning of the body, a placing of the feet where the head should be. But our Rulers must be judges in these matters, the King's majesty the supreme, and the Prelates of the Church the subordinate; for 1. this is the honour belonging to their places, as it is the honour of the head to judge what is fit and comely and conducible to the welfare of the body. 2. they are best fitted for this work of determining, both in respect of their learning and experience, and because of that divine assistance, which by their masters own promise (Lo I am with you to the end of the world, Mat. 28.20.) is usually afforded them, though not so far as to secure them from all possibility of mistaking in their decisions. To their sentence in these things must inferiors submit, if not their judgements (for perhaps they are not bound to believe at all times that they do all things well) yet their practices, both for the honour that is due to their places, and the peace of God's Church which every good member will pursue. In Deut. 17.8, 9, 10, 11, 12. God enjoineth the people under the pain of death in all their doubts and controversies to stand to the sentence of the Priest, and to square their practices thereby: he thought it not fit then for the people to be judges of doubtful cases, and doth he think it convenient now? I will therefore conclude with the speech of Nazianzene. 
Greg. Naz in Orat. quâ se purgat.  Presume not ye that are sheep, to make yourselves guides of them that should guide you, neither seek to skip over the fold which they have pitched about you, it sufficeth for your part, if you give yourselves to be ordered. Take not upon you to judge, nor make them subject to your laws, who should be a law to you; for God is not a God of confusion, but of order and peace in all the Churches of the Saints, 1 Cor. 14.33.  
And so leaving Rites and Ceremonies for their determination, to the heads of the Church, as pieces of coin which bear their image and superscription; I pass from the point to the Consectaries resulting from it.  
1. From hence we may see, that Laws or Canons concerning orders in the Church, are alterable, and bind to their use no longer than they that made them are pleased to urge them.  
Matters of faith and morality will endure no addition, diminution or change, because their authority is divine; but matters of order and decency do, because their authority is humane.  
Every particular, or national Church hath power to ordain, change, and abolish ceremonies and Rites ordained only by man's authority, so as all things be done to edification. 
(a) Art. 14.  It is the subscribed doctrine of our own Church, and a proof of the Consectary. Upon this ground S. Ambrose in his own Church abrogated an old custom of feasting at the Tombs of martyr's 
(b) ●ud. ●es in Aug de Civ. Dei. l. 8 c 27. S●d ●c Ambrosi●s ●●●r● ve●u●t, ne u●●●oc●sio l●●o●sis se ing●rg● andi, & q●ua illa qu●si parent l●a superst●m gen●li●m ●s●t si●n 〈◊〉.  jest occasion of quaffing should be given thereby to drunkards, and because those parentalia, funeral feasts were very like to heathenish superstition. And how many Apostolic and ancient Rites have long since bidden the world good-night by the Church's pleasure only, on the same ground? 
(c) Cassand. l de ossic. P● pag. 855.  Cassander reckons up two sorts of old ceremonies; which because they were different, have been differently dealt with.  
1. Some there were, which are of perpetual use to preserve the memory of Christ's benefits, and to train up Christian people in piety. Such were those famous festivals of Easter, Ascension, and Whitsuntide; for by their anniversary solemnisations, and by the public reading and explaining the histories suitable to those holy-days, people are put in mind of those Acts which Christ did for their redemption, and excited to show their thankfulness to him by their love and obedience to his laws. Of this sort also have singing of Psalms, and sacred hymns in the Church, reading of suitable prayers and Scriptures at the holy communion, silence of women in the congregation, and the fast of Lent been accounted. All these therefore have been religiously preserved without the least alteration.  
2. Others of them were of an inferior nature, and may be divided into three ranks.  
1. Rites of no great moment for their matter or use; as their holy kisses, standing while they prayed on the Lord's day, the tasting of honey and milk by the persons to be baptised, ad infantiae signifi cationem, to signify their infancy in Christ, as S. Hierome saith, alluding to that speech of S. Peter, As new borne babes desire the sincere milk of God's word, that ye may grow thereby. 1 Pet. 2.2.  
2. Rites of very good use, while their equity continued, but yet fitted only to the present times. Such an one was the abstinence from Idolothytes, things strangled, and blood, imposed on the Gentiles by Apostolic authority, Acts 15. For this as it was enjoined only in favour of the peevish Jews, who counted some meats unclean, and were kept off from Christ because those abominable meats (as they thought them to be) were eaten by the Christians; so it was to live no longer than the scandal continued. Of this nature was the custom of baptising people that were to be entered into the Church, at the two great festivals of Easter and Whitsuntide only: (except in case of present necessity) and in the mother Churches of their several countries, and no where else. This order was a very good one during those times, both in respect of that Sacrament, which hereby became the more reverend and sacred; and of the persons to be baptised, who had liberty by this, to prepare the better for their journeys to those mother Churches (which sometimes were very far from their dwellings) and to get themselves sufficiently catechised in the Christian religion, that they might be able to give an account of their faith, before they received their baptism. Nor was this custom prejudicial to any of them, because being for the most part men and women, they were not subject to sudden death, as tender infants are, and if by sickness or any casualty they were brought into danger of death, they found the favour to be baptised. But the equity of this custom continued no longer than the conversion of Gentiles lasted; and therefore, extincta gentilitate, when Paganism was almost swallowed up of Christianity, and the only persons to receive this badge, were children borne in the Church, who by reason of their tender infant age, were uncapable of instruction, and subject to manifold deaths and dangers, and so might frequently have ended this life before they had received the Sacrament of another life, (should they have been deferred and put over to those two times) this order began to expire.  
3. A third sort, were such Rites as were chastely used at their first institution, but afterward, by the licentiousness of people, did seem to be accompanied with inseparable abuses; of this sort were those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned jude 12. feasts of charity; and those meetings together in the night, which they called vigils, because they were wont to watch together in prayer even till midnight, (especially in the night before Easter.) All these the Church hath abolished, though in a different way. Some were suddenly and in an instant removed, as the use of pictures in the Church, by the 
a Elibert. Counc.  Elibertine council, Ne quod colitur, in parietibus depingeretur, that that which was to be worshipped, might not be painted upon walls: and the threefold dipping by the fourth Toletane council, because abused by the Arrians, Conc● Tolet. 4. c. 5. others were suffered like old buildings to run to ruin by degrees, till they fell of themselves. Some she hath clean cashiered; others she hath only changed into somewhat else not unlike them, as vigils into fasting days, and live feasts into collections for the poor. Now, though the causes why these have been abrogated, were particular, yet the ground on which the Church did it, and by which she must be justified in so doing, was the nature and quality of those Rites, being all humane constitutions; and her authority over things of that nature, either to make or mar, as occasion serveth; for the hand that gives them life, may strike them dead.  
Nor may the Church only alter and abolish old ceremonies, but add new, either for the begetting of an honourable respect to God's ordinances, or the stirring up of our dead devotions in his service. 
(b) So●. eccl. hist●l. 6. c. 8.  Socrates tells us, that the custom of singing Anthems in the Church, was brought in by S. Ignatius the Bishop of Antioch; because having heard some Angels in a vision chanting out the praises of God with interchangeable notes, he thought it would be a good exercise for God's earthly Angels in their public assemblies, which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a heaven on earth. And S. Ambrose, because he made account that singing had no small efficacy in it ad commovendum ad pictatem animum, to move the mind to godliness, (saith S 
(c) Aug ep. 1 ●9  Austin in one place) and lest the people being heavily afflicted with the Arrian persecution, Moeroris tadio contabesceret, should pine away with too much sorrow, (saith the same Father in another 
(d) Aug conses. l. 9 c 7.  place) appointed singing to be used in the Oh: of Milan. And from these two Bishops drew that custom of singing in the Eastern and Western Churches its original.  
What was Ignatius and S. Ambrose, if we look at their authority, more than other Bishops of the Church? that liberty therefore which they had, to make new orders, when they saw cause, have all other Prelates in their Churches, so far as the laws of the lands in which they are, will permit.  
It is an envious outcry therefore which is made among us, that Popery is coming in, 
Alteration of ceremonies no argument of Popery.  and Gods true religion going out, because some seeming alterations are made in our ceremonies, and some new ones are, by the examples of Superiors commended to our use; or rather, some ancient customs, which have been continued in our mother Churches, revived in others. A heavy charge it is, and had need be well proved by them that thus clamour, or else it is a foul slander, and so indeed it is. For what are ceremonies to doctrine? What is the use of the Church's liberty in these things, to Popery? May not the apparel alter, and the body remain the same? May not ceremonies, which are the clothing of the Spouse, admit some changes, and the doctrine remain inviolate? Must Antichrist needs peep in, because our Bishops do use the liberty which they ever had?  
A rumour it is, that argues either ignorance, or envy, or vainglory.  
In some, perhaps, but ignorance. 1. Of the difference between substance and ceremony doctrine and discipline. 2. Of the Church's power to add, withdraw, and make a change in these things, if cause be offered. And I would wish all such to labour to be better instructed, and till they be, to hold their peace, and neither trouble themselves, nor others with things they understand not.  
But Envy, I am afraid, and ill-affectednesse toward those that are above them in the Church, is the cause of this outcry in too many; because their eyes are too weak to look upon the lustre of those Stars in the Church, or their wills untaught to keep their laws, or bear their censures, therefore they dart their bitter and biting words upon them, like those Savages, who shoot their arrows at the Sun, because he scorcheth them with his beams.  
Let such take heed, lest while they resemble the devil in his sin, and malign the happiness of others, they be not made like him in punishment and lose their own.  
If this envious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be no cause, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vainglory, with which too many are inebriated, may occasion these uncharitable reports; Absalon's ambitious traducing of his father's blessed government to advance his own, doth plainly enough show, that the slandering of governor's for the getting of a private name, is a trick and piece 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 discern Antichrist in his swaddling clouts, and descry him, while he is but putting in his head at the door; or of admirable zeal and piety, that they are such as cannot behold the declining of the Gospel's purity, and the sad approach of superstition, without complaints and outcries.  
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 evil of dignities: 2 Pet. 2.10. 2. That a slander is not the right way to true honour; never was true zeal kindled at a kitchen fire, nor ever sweet name built on the ruin of a private man's, much less 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 world's end. And such a name (I believe) will be the portion of all those, Qui ex incenso Dei Templo gloriam quaerunt (as Calvin speaks) who seek their own glory by such seditious and incendiary slanders.  
And so I come to the second Consectary. 
2. Consectary   
Churches are not tied 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 own 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 diverse; and may be changed according to the diversities of countries, times and manners. 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 carry herself in these matters, as she thinks best for the good of her believers.  
On these conclusions of our own Church, and that learned writer, 
(a) Socr. l. 5. eccl. hist. c. 21.  Socrates may serve for a comment, for he reckons up many several Churches, all enjoying their several orders.  
The Greek Church gave the Communion in leavened bread, the Latins in unleavened: the Greeks kept their Easter, quartâ decimâ lunâ, on the fourteenth day of that month exactly, fall when it would; but the Latins always on the first day of the week, the resurrection day. In Rome they fasted on Saturdays, in Milan not so: in Rome their Lent was wont to begin but three weeks before Easter, in Greece and Illyrium, six weeks, and in other Churches seven. Among the Eastern Churches, their fasting was a total forbearing of all kind of food till Sun set; but in some Western Churches, it stood only in delectu ciborum, in abstinence from flesh only, and broke up at three first, then at twelve a clock. In Antioch the altar stood in the West part of the Church, in others always in the East. In helas, jerusalem, 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 darkness, (for at those hours it was light enough) but to represent the spiritual rejoicing 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 baptised. 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 custom in his time: but this was not the manner of other Churches, as 
(e) Pam. in loc. cit. Cypriani.  Pamelius observes in these words. Quia apud alios authores rarissima fit illius mentio, etc. because there is but little mention made of that custom in other authors, therefore I suspect that it was neither universal, nor of any long continuance after S. Augustine's time. In the African and Spanish Churches for a great while together, they never granted the Church's 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) Petau. 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; alleging 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 himself, he was somewhat sparing of ceremonies, Luther liberal, Bucer indifferent; yet they all maintained very good correspondency, and judged those differences in external Rites to be no just cause why they should break amity. And indeed they are not, no more than difference in apparel is a good reason why the children of the same father should maintain 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 needlework wherewith the King's daughter is clothed and beautified.  
With what warrant then doth Cartwright or any of his followers, strive to bring us to outlandish customs, and make a schism from us, or a faction among us, for maintaining the liberty wherewith Christ hath honoured us, of making and living by our own rules? Graviter peccant etc. 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? haecci●e charitas, quam debemus ecclesi●s & fractibus?  (saith Zanchy) who for these indifferent ceremonies do disturb the Churches, and damn 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 own to the Churches of God? If they want piety and charity, who trouble and contest with other Churches about ceremonies, much more do they lack it, who in this quarrel trouble the quiet of their own, because she will not prostrate herself before their Idol, and be servant to their humours. 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 joseph to whom the Sun and Moon and Stars must bow? all Churches must strike sail? Calvin indeed was too highly conceited of his own invented discipline (as Pygmalion 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 own 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 gratify 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 go 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 pedigree as high as heaven, nor maintained it to be the Lords discipline, nor prescribed it imperiously to other Churches. Nor do her own divines esteem it The government: for when occasions have brought them among us, they have with singular respect conformed and submitted themselves in practice to our received orders. Herein observing S. Augustine's rule which he gives in one of his Epistles. 
(c) Aug. ep. 118. ad Januar.  Quod neque contra fidem, etc. That constitution which is neither against faith or good manners, is to be reckoned of, as in itself indifferent, and to be observed according to the company with whom we converse. And again, Ad quam cunque, etc. To what Church soever thou shalt come, follow their customs, if thou meanest neither to give nor take offence. Herein also imitating S. Paul's 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 own Church of Milan he kept no Saturday fast, yet when he came to Rome, where it was the custom, he 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 do.  
Our own men are only they, our English papists are the greatest admirers of Rome and the papal power, because they live a great way from them, and know them only in imagination (which too often like a false glass, is a deceitful representer) so are our own disciplinarians the only men, that do so much adore that Geneva platform, because they never had any practical knowledge and experience of it. And it is the unhappy chance of our Church to have her bowels eaten out by her own children whom she hath carried 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 appeal to all Church-stories) which in her reformation and government cometh nearest 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 fight for our Crown) 
(a) Confer. ad Hampt. Court. pag. 38.  that a French Ambassador in the beginning of our last King's reign of blessed memory, upon the view of our solemn 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 country many thousand Protestants at that time, more than there were. But alas poor mother, it is thy lot to be despised by thine own sons, and if there be no remedy, thou must bear it; Time and chance (saith Solomon) 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 easy, which must be endured without remedy.  
And so I come to the third Consectary.  

3. Consectary  Persons that spurn at Church-ordinances, may be justly punished by Church-governors': their power to make orders implies a power to censure disorders in whomsoever they find refractory. For, every law supposeth in the Lawmaker, 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 vain. 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 practice upon evil doers.  
There is one Law giver (saith S. james, 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 Lawgivers to do 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 carried to seek out whatsoever things are needful for their preservation.  
2. An Irascible, by which they are enabled ad omnia contraria eliminanda, to expel 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 governor's a concupiscible faculty of making good orders for the maintenance of that body, whereof 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 lawmakers, who otherwise would be (like the log in the fable) fabula vulgi, a scorn to the rude, unruly multitude.  
But lest some may think, that this last power is peculiar to the civil magistrate, 
A coactive power necessary to Chu: governor's.  and belongs not to Bishops and governor's of the Church; their Canons being but counsels, and their authority only to persuade; as 
(a) V d. Vrsin. catech.  some of note, to the disparagement of their learning, do 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 fear, 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 inform 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 inferior 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 own mouth he had uttered, Mat. 18.17, 18. Go tell the Church, and if he neglect to hear the Church, let him be unto thee as a heathen man, and a publican. Verily, verily I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven, etc. In which words, 1. Our Lord erecteth a Tribunal in the Church, to which offenders against the Church must be cited, and by it censured, Go tell the Church. 2. He ratifies and settleth it: whatsoever ye bind on earth, etc. ●i. whomsoever you cast out for neglect, or contempt of that authority which I have given you, shall be reputed an outcast in the kingdom 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 meekness? that is, will you be persuaded by fair words, or shall I exercise my judicial 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 signify 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 own Church, to the truth of which we (my brethren) of the Clergy have subscribed.  
Whosoever (saith the Article) by his private judgement, willingly and purposely doth openly break the traditions and ceremonies of the Church, which be not repugnant to the word of God, and be approved by common authority, aught to be rebuked openly, (that others may fear to do 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 think that the Church hath need of this latter power, as well as the commonwealth? 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 persuasions commended to their obedience? Is the Church so settled by divine goodness, that no unruly winds within her bowels can make her quake? Or is the King of the Church so careless of his flock which he hath purchased with his own blood, that he hath given it weaker supports than Kingdoms and civil States enjoy? and hath set over it shepherds indeed, but yet lame ones, that cannot or must not strike if there be occasion?  
Certainly, this earthly Paradise would soon be entered and wasted, were not those Angels that are set to keep the door, armed with a flaming sword of vindicative power, to keep out, or drive out all those that either professedly, or secretly have evil will to Zion. And therefore we cannot think with reason that Church-governors' have the place of commanding, but no power of compelling and urging obedience to their commands.  

The Lords of the Gentiles, etc. no argument against the Churches primitive power.  But they that would have a parity in the Church, and would make Church governor's to be but empty Ciphers, allege 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 chief among you, let him be your servant, etc. 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 removal therefore of this Gorgon's 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 governor's, as appears by the notation of the word; for where doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify lay men, men distinguished by their callings in the Church, not nations divided from the Church? It is always 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 do always translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we may see Esay 11.10. Psal. 2.1. etc. Now Goijm signifies all nations that were not jews, all such, as they esteemed to be out of the Church: and therefore the 
(a) Buxtorf. lexic de vocab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judaei appellant Christianos' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi Gentem abommabilem, affectu proisus malitioso.  jews do at this day call the Christians, because they account them the greatest aliens from the commonwealth of Israel, Goijm, unbelieving people.  
Besides, if we look 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 etc.  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 civil and Ecclesiastical) it followeth, that the restraint here given doth not respect the Prelates of the Church determinately, but equally all that bear rule in Christian Commonwealths; and so can be no argument for the clipping of the Church's wings, more than for the limiting of civil 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, etc. : 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 himself did refuse, propounding his own practice 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, enjoining them from time to time what he would have them do? and did not he willingly accept that title of Lord and master, which his disciples gave him? John 13.13. Ye call me master and Lord, and ye say well; for so I am.  
2. He prohibits not what he supposed; but he 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 do import.  
Neither was it, in the third place, to hinder the annexion of civil authority to the Church, and to restrain Churchmen from being justices of peace, or privy Counselors, etc. For Christ doth use this speech to his disciples to dissuade them from striving about superiority: but if this had been his meaning, that the disciples should not be ambitious of temporal power, it would not have reached home, nor been a sufficient argument for that purpose; for they might have reasonably replied: Sir, we strive not to be Kings or Princes, or Counsellors of State, let us have authority in the Church, and we ask no more.  
What then was our Saviour's 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 spiritual or temporal.  
Their vices or faults in government were especially two.  
1. Their ruling by their own wills in stead of laws.  
2. Their ruling for their own ends, without respect to the people's good, as if the lives, and goods, and children, and servants of their subjects had been made only to serve their turns, and maintain their pomp.  
This was their chief fault, and thus did they govern, as appears by the speech of Samuel 
(a) 1 Sam. 8.11 This will be the custom of the King that shall reign over you; He will take your sons and appoint them for himself, for his chariots, for his horsemen, etc. and your daughters for his confectionaries, cooks and bakers, etc. , who sought to deter the people from desiring a King, by describing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the custom and fashion of their King treading in the steps of his neighbour princes, who were all Ethnics. And so much doth the Original word, by which their manner of governing is here described, import, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they play the Lords, they domineer over their people, as if they had all that sovereignty 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 mean time, potestatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a fatherly kind of power over their inferiors, to govern as parents do 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 govern their flocks, but not with force and cruelty, as they did in Ezekiels' time, Ezek. 34.4. they may take the oversight of God's heritage, 1 Pet. 5.2. but not as absolute Lords, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, overruling them (saith the translation in the margin) for their own, either covetous, or ambitious ends.  
Lay these two things then together. 1. Christ compareth the Gentiles and Christians in their kind of governing: and 2. His intent is to bar all Christian Princes and Prelates from exercising a tyrannical rule over their inferiors, 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 appear, that this place makes nothing at all against the Hierarchy of the Church or that vindicative power which the mildest and most indulgent parents that are, do use upon their children for their good; and Church, as well as civil magistrates, may exercise upon disobedient persons for the preservation of public peace and unity.  

Punishments imposed on non-conformers, no persecutions.  Let no man therefore say, when Bishops correct opposers of their orders and authority, that the offenders thus punished are martyrs, and the poor persecuted sheep of Christ; and the governor's that punish them are wolves and persecutors, as some ill-affected ones stick not to mutter.  
S. Cyprian writing to Rogatian a Bishop, who had been abused by a saucy deacon, 
(a) Cypr ep. ad Bogat. 65. Magis ●ptamus & cup●nes contumel●s & in●u●s singulorum clementi pattentia vincere, quam sace●d●tali licentia vind●e.  1. commends him because he had sought to reform him by Christian clemency, rather than Episcopal authority: then he adviseth him, if the Deacon continued in his misdemeanour, to curb and punish him by deposition or excommunication, 
(b) P●o Episcopatus vigore, & cathedrae authoritate.  according to his power and place. For if S. Paul said to Timothy, Let no man despise thy youth; how much more might thy fellow Bishops (saith S. Cyprian) say to thee, Let no man despise thy age: Was this uncivil Deacon a Martyr, or S. Cyprian a persecutor.  
When Vigilantius a Priest had much misbehaved himself in point of doctrine and manners, 
(c) Hier. ep. ad Vigil.  S. Hierom wondereth that the Bishop, in whose diocese he lived, did not Virga Apostolica & ferrea confringere vas inutile, break that unprofitable piece with the iron rod of his Apostolic authority, Et tradere in interitum carnis, ut spiritus salvus fiat, and deliver him to the destruction of the flesh, that the spirit might be saved, i excommunicate him. 
(d) 1 Cor. 5.5.  And a little after, turning his speech to Vigilantius, he cries out (somewhat too passionately like himself) O praecidendam linguam medicis, O tongue worthy to be cut out by spiritual physicians; ut qui loqui nescit, discat aliquando reticere; that he who knows not how to speak aright, might learn at last to hold his peace. Was the delinquent here a martyr, and his pursuer S. Hierom a persecutor?  
Goulartius and the rest of the Geneva Consistory deprived Rotarius one of their ministers, and thrust him out of their City, and (which is more) they hunted him by their letters out of a town not far from thence, which had entertained him for their Pastor. And why did the Consistory so severely prosecute this man? for giving the Cup in his own Church with his own hands, and not permitting a lay man to deliver it. This fact of his was the breach of a Church- custom only, but of no canon, and yet thus sharply did they punish it. Were Goulartius and the Presbytery persecutors, and that good man a martyr?  
Or were the 
(c) Vid. Morin. de cons●eccl.  decrees made by sundry ancient councils for the suspension, deposition, and excommunication of unruly ministers, persecutions? I think our scrupulous minds will not say so, for Non omnis qui parcit amicus est, nec omnis qui verberat inimicus; Every one that spares is not a friend, nor every one that punisheth an enemy. But if any can so cast off modesty, as to brand these wholesome judiciary Acts and Canons with the disgraceful name of persecutions, our Reverend Fathers may the more contentedly put up the like aspersions, considering that this affliction that befalls them, hath been accomplished in their elder brethren.  
Object. 1 O, but the ministers usually suspended, are good men, and therefore, we may well say, they are persecuted.  
Answ. 1. Some of them, no doubt, are so; and if they be, 
Inconformity is accidentally a great sin.  they shall reap the profit of it another day; it is possible sometimes for good men to tread awry, being carried away with the stream of popularity, and misled by the hope of gain or glory.  
2. Whether they be all good or no, I leave it to be decided by the searcher of all hearts; only thus much in the general I am sure of, that Multi sunt in sanctorum catalogo, qui non sunt in consortio, many are now accounted Saints, which will not go for Saints at that day when all secrets shall be manifested.  
3. It is not their goodness that is punished, but their badness; S. Peter intimates, that a Christian may be detected and punished for an evil doer, 1 Pet. 4.15, 16. If good men will have their hands in bad causes, their goodness must not make them law-proofe, and bear them off from the stroke of justice. Causa, non poena, (I may add nec persona) facit martyrem, it is the cause, not the punishment (no nor the person neither) that makes the martyr. Inexpiable and great is the sin of schism and discord in the Church (saith S. 
(a) Cypr. de unit. Eccl. Inexprabilis & gravis culpa discordiae, nec passione purgatur.  Cyprian) and cannot be purged even with martyrdom. And a 
(b) Ardeant licet slammis & ignibus, traditi vel objecti bestus animas suas ponant; non●t illa fidei co●ona, sed poena perfidiae; nec religiosae virtutis exitus gloriosus, sed d●●onis ●nte●tus. Occi●●alis potest, cotona●i non potest.  little after, speaking of such as lived contentiously in the Church, he saith, Ardeant licet slammis, etc. Though they breathe out their souls at a stake, or under the teeth of wild beasts, their goodness is not crowned, but their perfidiousnes punished. Occidi talis potest, coronari non potest. Such a man may be killed, but crowned he cannot be. Martyrs are they (saith S. 
(c) Aug. ep. 50.  Austin) which suffer, not for disorder, and the ungodly breach of Christian unity, but for righteousness sake: for Hagar was persecuted by Sarah, and yet she that did impose was holy, and she was the unrighteous person that did bear the burden: If things be rightly scanned (saith he) Hagar did persecute Sarah more by proud resistance, than Sarah her by inflicting deserved vengeance.  
Object. 2 Yea, but the fault of inconformity (if it be a fault) is but a small one, & yet more grievously censured, than swearing, drunkenness, uncleanness, perjury, and many other sins which fare exceed this; want of proportion therefore between the fault and the penalty, maketh those punishments to be no better than persecutions.  
Answ. Sins or faults may be considered in their nature, or in their manner of committing, and those ill consequents that spring from them: and a sin that is little and least in the first, may be great and greatest in those last respects; and so is this sin of which we are speaking. If we look upon it in its own nature, it is nothing so foul a sin as is murder, adultery, perjury, etc. for this is a sin by accident, because against the command of authority; those other essentially and formally, because damned by the light of nature. But if we behold it in the manner of committing, it is a greater; this being seldom committed, never punished, without wilfulness and obstinacy, they many times breaking out through mere weakness and infirmity. And so it is in respect of its dangerousness in the issue. For,  
1. It is a bold faced sin, that jonah-like stands always upon its justification, and pleads not guilty, and casts a blemish upon that authority that dares censure it. These other are sins (as more foul, so) more modest, less confident; like the Heretic in Titus 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self-convicted and self-condemned, and meet with fewer Patrons.  
2. Those sins fight against Church- government by consequent only, this directly; and if it be not in time restrained, brings confusion and Anarchy into the Church. Like Peter's dissimulation, Gal. 2. it soureth a multitude in a moment: like a gangrene, if it seize, and be permitted to settle but on one limb, it speedily runs over, and ruins all the body; men too sinfully affecting (since the fall) to be Domini suorum actuum, Lords over their own actions in all things, and to shake off the yoke of government.  
3. Those sins go many times alone, this never; but like a fury brings a troop of mischiefs after it. It makes divisions and breaches in otherwise peaceable congregations; begets discords, contempts in people of their learned, able, and well-deserving Pastors. It breeds emulations also between brethren of the same Tribe, ministers of the same Christ; even to the sharpening of tongues and pens against each other, till like the Cadmean brethren, mutuis vulneribus confossi cadunt (as Erasmus speaks) they fall to the ground by their own unbrotherly wounds.  
This makes some stand neuters and look on, others turn Apostates and deride; this makes our friends lament us, and our adversaries triumph over us, while they hope to see our Church dissolved, without either plots or pens of theirs, by our own unnatural broils and contentions. And therefore it is many ways a greater sin than they, and worthy of condign punishment.  
To conclude this point, take an estimate of this sin from God himself: Did not he reveal his wrath from heaven even against Miriam, and smite her with leprosy, & excommunication for a time, for opposing but with one weak word, or two, the authority of her brother Moses, Num. 12? was not Korah and his seditious company consumed with fire from heaven, and made Horrenda victima nil miserantis orci, a lamentable sacrifice to the gaping earth in a moment? and why, but for denying obedience to Moses and Aaron, and making a rent in the congregation? Quis dubitat sceleratius esse commissum, quod gravius est punitum? Who doubts (saith S. Hierome) that the sin which was so fearfully punished, was as highly detested?  
Leave off therefore these scandalous criminations, which have in them neither truth nor modesty, 
Cypr. de unit. ●l. Q●d fa● 〈◊〉 p●o● Canon ●p● 〈…〉 & ●um● that seq● & 〈…〉? g●atul 〈◊〉 lum e●, 〈…〉 l●●r. 〈…〉 C●st● 〈◊〉 & ●nata ●g ●ne p●ar.  and seek not to make justice odious with such nicknames of tyranny and persecution. As great a woe is due to such as call good evil, as to them that call evil good.  
Quid facit in pectore, etc. What doth the wildness of wolves, and the madness of dogs (saith S. Cyprian) in Christian breasts? the poison of serpents, and the cruelty of beasts, why should they lodge there? Would ye be counted Saints? what have Saints to do with such angry and uncharitable passions? tant aene animis coelestibus irae? would ye be esteemed men of the spirit? what fellowship hath the meek Spirit of God with the malicious spirit of the devil? Spiritus Dei nec mendax, nec mordax, the Spirit of God, neither belies nor bites, as they do who call deserved punishments persecutions: 
Hier. ep. ad Vigil.  for Nonest crudelitas pro Deo pietas, Zeal for God and the Church's peace, is no cruelty, saith S. Hierome.  
And so I come to my last Consectary.  
Ceremonies and orders imposed by Church governor's on inferior ministers and people, 
5. Consectary  must be obeyed: For power in them to enjoin, by the law of Relatives infers in us a necessity to obey.  
There are 3. sorts of things and actions (saith 
(a) Aug. l. 3. de lib. Arb. c. 18, 19  S. Austin.)  
1. Some intrinsically and essentially good, which cannot be evil at any time; such are virtues and virtuous acts; which, though they may be accompanied with evil ends, and so non redundare in personam, not redound to the good of the doer, can never be bad.  
2. Some internally and essentially evil; which are not therefore evil, because prohibited, as the eating of the forbidden tree, and saul's sparing of the Amalekites were; but prohibited because evil, as perjury, murder, adultery, and other sins against the light of nature.  
3. Other things there are of a middle nature, neither good nor evil in themselves, but easily changeable into good or evil by concomitant circumstances. Of this sort are Rites and ceremonies, ordained by the Church to be used in or about God's service. In themselves, they are like fastings, watchings, and such other bodily castigations, which (considered in the naked act) are affirmed to be unprofitable, and distinguished from true godliness, 1 Tim. 4.8. neither pleasing nor displeasing to God: yet, sub mandato, as they are by lawful authority enjoined, they become necessary, and attingunt conscientiam, lay an obligation of obedience on the conscience. For we read, that Idolothytes, things strangled, and blood, though they were in themselves indifferent meats, and might be eaten or not eaten without offence of conscience; yet when they had the stamp of a negative command upon them, and were for certain reasons prohibited by the Apostles, they were called necessary things, Acts 15.28. It seems good, etc. to lay upon you no greater burden than these necessary things; Necessary, for the avoiding of scandal; necessary through the command of the Apostles, restraining their use for the time, though in themselves indifferent. And S. Paul exhorting to obedience of authority, saith, Ye must be subject, not because of wrath only, but for conscience sake, Rom. 13.5. giving us to understand, that even these smaller things, when they are once commanded, do reach the conscience, and cannot be omitted without some violation of it. Necessity of obedience ariseth sometimes ex natura rei, from the nature of the thing commanded, as in all moral precepts; sometimes ex vi mandati, from the power by which they are enjoined, as in all positive laws and commands, whether civil or ceremonial. And so it doth here, to wit, from a double power.  

1. The power of the Governor commanding these things to be done.  
2. The power of God authorising him to command, and obliging inferiors to obey.   
Obedience then to these smaller things of the law, these appendices of God's service, (Surplice, Hood, standing up at the Creed, kneeling at the Communion, the Cross in baptism, and bowing at the name of jesus) is no arbitrary and indifferent thing. But it is the part of ever private man, 
Ca●. 30.  both minister and other, reverently to retain the true use of these things prescribed by public authority; considering, that things of themselves 〈◊〉 different, 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. They are the last words of our 30. Canon, and a confirmation of my point.  
Let every soul (saith S. Paul) be subject to the higher powers; the words are not permissive, 
Rom 13.  let every one that will, subject himself to authority, but imperative, let every one as he ought, submit himself. And, let every soul; here is no liberty for libertinism in any: none must think himself too great, or too good to yield obedience to his superiors, all without exception, or exemption, must do their commands. And therefore I wonder how those that seem to make a conscience of other sins, can make no conscience of this, but rather make it a point of conscience to lie under this guilt, and be rebellious against their lawful Pastors in these things. Obey them (saith the same Apostle, Heb 13.17.) that have the rule over you, and submit yourselves: the persons here pointed at, are Bishops and Prelates of the Church, as the following words do show, (for to them alone doth the care of men's souls directly and properly belong) and the duty which all inferiors own 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 enforce 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 seat: 
Mat. 23 2.  all therefore whatsoever they bid you observe, that observe and do, etc. 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 enjoined? 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 skilful interpreter: so it is also taken Mat. 13.52. Every Scribe which is instructed to the kingdom of heaven, etc. 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 jews, that lived by peculiar rules, and in a stricter manner than did others. As we may see Acts 26.5. where S. Paul says, After the straitest sect of our religion, I lived a Pharisee. Of these Pharisees some were Clergymen, Scribes, and expounders of the law, as it appears, john 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 spiritual 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 read of a twofold seat, peculiar to persons of quality and eminency of place.  
1. A seat of civil government, 
What is meant by Moses chair.  belonging to Kings and judges, as may be seen Psal. 122.5. There are set Thrones of judgement.  
2. A seat of doctrine and spiritual jurisdiction, 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 sat daily among you, teaching in the Temple.  
The first of these seats was usually called the Throne of David, because he was the first established King, to whom God had appointed a succession of children to be Kings after him: but this latter seat, the Chair 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 David's Throne, is to succeed him in his kingdom, and therefore Solomon is said to sit in the throne of David his father, because he did succeed him in his royal government: and to sit in the chair of Moses, is to have the place and office of instructing and governing the people in things concerning God. So that our Saviour's reason to urge the people to obedience is, the Scribes and Pharisees are the authorized teachers and masters of Israel; therefore you must be 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 do.  
These words though in their form they be universal, 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 Pope's infallibility. Others in opposition to them girt them up too short, and say, that our Saviour's 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, than they had been bound to hearken to these Doctors sitting in Moses chair, no further than to every justice sitting on the bench, than to every Tailor 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 seat, therefore whatsoever they bid you do, do 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 successors; In omnibus ad Cathedram pertinentibus, in all things which the chair 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 dominativaes potestatis, saith 
(a) Aug. 22. q. 104. art. 5. ad 1.  Aquinas, in all things which appertain to masters and parents, right and authority to command. Now they had authority to command:  
1. Whatsoever was within the verge of their own calling.  
2. Whatsoever was not repugnant to superior 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 appear to be, That in all things belonging to their office and authority, the people were to obey the Scribes and Pharisees, who were their spiritual Pastors and Governors, because the office of instructing and prescribing was committed to them.  
And from this charge resulteth most evidently this fair conclusion, that it is the duty of people to submit themselves to the directions and prescriptions of their Bishops and spiritual 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 persuade or prescribe not contrary to the word of God, and the established government wherein they live. And consequently, it belongs to us that are inferiors (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 pass their bounds, and command us things not lawful.  
Answ. 
Our Ceremonies are rightly qualified.  I answer, 1. If we be sure that at any time they do so, we are not to obey them; for whether it be better to obey God or man, judge ye, 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 fear that.  
1. Because the constitution and specification of things of this nature, (as hath been proved,) appertains to Ecclesiastical power; and by the King's Prerogative Royal, and supreme authority in causes Ecclesiastical) was granted and confirmed unto the Bishops of our Church under the great seal of England, as we may see in his last Majesty's Declaration set down before and after the book of Canons.  
2 Because the Rites in use among us, have all those conditions in them, with which lawful and comely ceremonies ought (as I have said) to be qualified. They are but few, such as have been least abused, such as may be altered when authority sees cause, and therefore not esteemed of equal 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 minds, with much wisdom and tenderness, 
Whether they must be obeyed with a doubting of conscience.  Quest. 2 Answ. to declare herself in the Preface before our book of Common-prayer.  
But what if we doubt (may some say) whether these Rites be lawful and good, or no, must we then obey?  
1. After so long a time, and such good means of information, it is not fit that any should doubt, nor likely that many do doubt without much wilfulness. 
(a) Confer. at Hamp. Court. pag 66.  It is to be feared that some of them which pretend weakness and doubting, are strong enough, if not headstrong, and such as think 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 Sovereign Lord of happy memory.  
2. Obedience must be yielded to things commanded (and consequently to these) notwithstanding doubting. If a doubt be only speculative, of the lawfulness of such things as lie in a man's own liberty to do or forbear, than it is the safest course not to do them; for as (according to the Italian proverb) that meat which a man doth not eat, will not hurt him; so such things as he forbears, will not offend his conscience: nay, in such a case, to do any thing doubtingly is a sin, as the Apostle tells us, Rom. 14.23. He that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith, is sin. But if the doubt be practical 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 kind of doubting, if he have time and means, should expel the doubt, that he may yield obedience where he oweth it, with cheerfulness. But if he will not, or cannot expel it, the things enjoined he must do, the doubt remaining. For, that lawful authority is to be obeyed, is certain, that this or that thing commanded by that authority is unlawful, is doubtful: Now when a doubt stands in competition for mastership with a clear case, the doubt in all reason must yield, and that which is clear and certain must be done; for è malis minimum, of two hard choices the best and safest is to be made. 
Aug. ep. 86. ad Casul●a. Episcopo tuo in hisce noli resistere, & quod facit ips●, sine ullo scrupulo sectare.  And therefore what S. Austin says to Casulanus, I say to every one, Episcopo tuo in hisce, etc. withstand not thy Diocesan in these things, but what he doth, without scruple imitate; what he commands, obey.  
But what do I talk of obeying in this licentious age; it being such, that it is almost accounted a fault unpardonable to preach for subjection to the Church's Hierarchy; and he esteemed the purest man that is the greatest stickler against it. But the spirit of contention will not always reign; it is pity it should: and therefore in hope to prevail (at least with some) I say again, 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 soul.  
Three sorts I should here persuade to obedience; Ourselves 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 win them, if I could but prevail with you (my brethren) for a complete and cheerful conformity.  
Omne malum ab Aquilone, 
Disobedience to Church-governors' gins at the Clergy.  if there be disaffection in our people, it gins too often at the Sanctuary, for like priest, like people, saith the Prophet. The forming of children's minds is much in the power of the nurse or mother, who gives them suck, and brings them up; and so are our people's manners in these things suitable to our moulds.  
If we shall take liberty to break unsavoury jests upon the reverend Fathers of our Church, and their officers, and to make ourselves and others merry with talking of the Idolatry, the adultery, the murder and the felony of the Cross, and other ceremonies, as sometimes Parker, (whether more foolishly or profanely) did: if we make our Pulpits Pasquil's, in them presuming with a sad face of seeming piety to traduce our Superiors, and cast our humorous and discontented aspersions in their faces; if we leave out the cross when we christian (to pleasure a friend, or gain a bribe) and the surplice 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 hear what we do, do likewise? If our breasts shall daily run down with such infecting stuff, what can be expected, but that our people which lie sucking at them, should prove a crazy generation?  
And can it be thought, that if we (who are the watchmen of our people, and if we spy a lion coming upon them, a sin ready to ensnare them, should tell them so) do either dissemble, or, which is worse, encourage the sin of perjury in our Churchwardens for our own bad ends, their bills should give in true evidence, and make a faithful report of Parish-disorders? It cannot be, and therefore some, whom it too much concerns, may well complain, and cry out with the Prophet, O my people, they that lead thee, cause thee to err, Esay 3.12.  

Not at the people except first perverted.  But me thinks I hear Aaron charging the people with his sin, the people, thou knowest, are set on mischief, Exod. 32.22.  
And jeremy complaining, that the Prophets prophesy falsely, and the people love to have it so, jer. 5.31. It should seem, the root of inconformity lies in them.  
True it is, some ministers deny, or curtail 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, catechised by their parents, or Pastors with false principles, and taught to believe, that the Bishops are limbs of Antichrist, the Surplice a rag of Popery, Conformity a mark of the Beast; that every good man must abhor 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 concerns us ministers, who should be examples to our flocks in all good things, as S. Peter saith, 1 Pet. 5.3. 1 To look to our own conformity. 2 To teach our people throughly the point of obedience.  
1. We must look to our own conformity, 
Considerations persuading to conformity.  and begin the reformation of disorder at our selves; and to this, three things (me thinks) should move us:  
1. Our subscription to the Articles of our Church, and the book of common prayer, by which we 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 contains 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 book of common-prayer, are agreeable to God's 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 practices, will not there be a gross inconsistency between our judgements and behaviours? do we not condemn ourselves in that which we allow? a course which God will never bless, as we may see Rom. 14.22. Blessed is he that condemneth not himself in that which he alloweth.  
2. That voluntary and special obligation which we have brought upon ourselves in our ordinations, should likewise work with us. For in the book of ordination (which we 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 chief ministers to whom the government and charge of you shall be committed, following with a glad mind and will their godly admonitions & judgements, & c? The answer is affirmative and promissory; We will, the Lord being our helper: and this promise we do not only make, but ratify 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 superiors, as we are subordinate and inferior persons: ² A particular bond of oath and promise, as we are ministers. Now if to break that general bond of obedience which lies on all inferiors, be a violation of authority, a sin to which the guilt of damnation is annexed, Rom. 13.2. to break that awful tie of a vow and voluntary promise, must needs be a greater sin, and accompanied with a heavier guilt. Solemn and deliberate promises are not like Samsons green cords, easy to be snapped asunder; but strongly bind, either to performance, or punishment.  
Thirdly, if we fling off these considerations yet let respect to our people's welfare (over whose souls we are set to watch, and for whom we must give an account) win us to obedience. How can the disgrace and impugning of good orders, and the making of factions and divisions in the Church, stand with their good? Was it well with the jews, when Korah and their Levites affronted their Prince and Priest, Moses and Aaron? Did not the flame of God's fiery indignation break out upon them for their disloyalty and schism, 
Numb. 16.  to the destruction of a great part of the congregation? Can it be well with the body, when the principal members conspire against their Heads, and will not be guided by them?  
Schism hath ever been the bane of Churches, and irregularity the beginner of Schism, yea of Heresy too, and all kind of confusion, if S. Cyprian may be believed, 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 scornful despising of the heads of the Church, is the viper from which both schisms and heresies draw their first breath. Let us therefore by our submission to our Church's Rites commend that humble obedience to our people, which they own to their Fathers in Christ, their rulers in the Church.  
Next, we must look to our people, 
People perverted hardly persuaded to obedience.  and win them to a reverend respect, as of God and his laws, so of God's Vicegerents in the Church, and their ordinances. It is a hard task I confess, to draw a perverted, and prejudging multitude to a love and liking of such things as cross their Catechism. Some nobler spirits (perhaps) will be content dediscere benè quod didicerunt non benè, (as Lyrinensis speaks) to unlearne bad lessons which they have been taught: but weaker minds are (for the most part) too obstinate retainers of the precepts and practices of their first breeders; as the 
(a) Javen ●at. 14.— V●us & al●, Forsitan 〈◊〉 spernant juvenes quibus ●e benign●—— ●t meliore luto sinxit praecordia Titan: Sed reliqu●s fugienda patrum vestig●ducunt, Et monstrata diu veretis u●hit orbita culpae.  Poet could see, who therefore 
(b) Id ibid.— Nil dictu faedum, vis●que haec ●mi●●ng v— l●a qu● pu● est. and— Maxima deb●tur pu●ro leverentzes, etc.  counsels parents to be very careful of what they say or do in the presence of their children. We use to say, that quartane agues, and hypocondriac diseases, are ludibria medicorum, the reproaches of Physicians; because by reason of the stubborn humours that beget them, and the firm footing which they have taken in the body, they are seldom cured. What is said of them, may as truly be said of this evil sickness of faction and undutifulness; for where by the power of bad precedents, the poison of bad principles, and its own congruity to our proud and lawless dispositions, it hath gotten head, it will not easily yield up its possession. Yet as Physicians give not over such patients, but by contemperating Juleps first, and by gentle purgatives next, lead out that stubborn stuff which foments these maladies: 
Yet must be attempted.  so must the servant of the Lord (whose duty is with patience and gentleness to instruct the refractory, and wait, if God at any time will give them repentance, 2 Tim. 2.24, 25.) First by persuading more moderate and honourable conceits upon their people of governor's and government, and then by convincing them with substantial reasons, of the decency of our prescribed Rites, and the necessity of using them being enjoined; endeavour to conjure out the evil spirit of presumption, and to bring in the meek and good spirit of obedience.  
This is the ready way to be ill thought of, (may some peradventure think or say) and (which is worse) to be ill provided for too, and therefore Diana must not down, disobedience must be winked at.  
It is most true indeed (witness experience) that if a man once show himself in the cause & quarrel of the Church, and do but hearty wish for an unity & uniformity of opinion & practice, that friends, maintenance, respect, all forsake him. And this is the cause why some cannot see the truth, others dissemble their opinions in this particular. How can ye believe (saith Christ) who seek for honour one of another? joh. 5. Implying, that popularity is a blinder; it makes men unwilling to study such doctrines as are in esteem with the people, lest they should see their falsehood, & be forced to forsake them; and it perverts their understandings, and makes them judge with favour the Diana's of the people, and with rancour the contrary. As it puts out the eyes, so it ties the tongue, as we may see, Joh. 12.42, 43. Many of the chief rulers believed on him, but because of the Pharisees they did not confess him, lest they should be put out of the Synagogue. For they loved the praise of men more than the praise of God. As it made these rulers, so it makes a great many in our days dissemble their judgement, and let their people go on in their heady and disobedient practices. But God keep filthy avarice and vainglory from his own Portion. If by doing our duties, and seeking our people's good and the Church's peace, we can get either name, or means, let us esteem it a precious ointment & a blessing of God; but if we must lose them, except we will dissemble our opinions, deny our obedience, & let our people run to ruin for want of warning and instruction, let them go; the interest is too great, and he that makes this match, will be a loser in the end; lucrum in crumenâ, this gain in the purse, will be damnum in conscientiâ, loss in the conscience. We are the servants of jesus Christ by special commission, & must not therefore be guided in our doings & sayings by popular humours; for Christ and the world are contrary masters; & if we should yet please men, we cannot be the servants of Christ 
(a) Gal. 1.10. . It is a kind of martyrdom to lose any thing in a good cause, dulce est & decorum est pro patria mori, it is an honourable thing to die for ones country, much more noble is it, for the good of the Church, mori mundo, to die to the world, and the vanities of it. And therefore with the woman in the Revelation, trampling Lunan & sublunaria, the moon & all things beneath it under our feet, & sacrificing credit & profit to truth and peace, let our best endeavour be to restore our ill-affected brethren & people as obedient children to the Church, that so we may serve the Lord (as the Prophet phraseth it) with one shoulder, & live together under our present happy government (which God of his mercy long continue) a peaceable and quiet life in all godliness & honesty. Which God grant for his Son's sake. To whom with thee O Father, & blessed Spirit, three glorious Persons, and one eternal God, be rendered (as is most due) all honour, praise, and glory for Evermore.  
FINIS.