A Sermon of Obedience, Especially unto Authority Ecclesiastical, wherein the principal controversies of our Church are handled, and many of their Objections which are refractory to the government established, answered, though briefly as time and place could permit: Being preached at a Visitation of the right Worshipful M.D. Hinton, in Coventry.  
By FRAN: HOLYOKE.  
AT OXFORD, Printed by joseph Barnes, and are to be sold by John Barnes dwelling near Holborn Conduit. 1613.   

Mr. F. H. I have perused your sermon; for the plainness of words and sentences like yourself, who naturally are an enemy to curiosity. For matter sound, and the doctrine necessary, both for the time, & especially for that place. I know what tumultuous rumours it bred; and how it was by many more heinously taken then either heresy or treason: how they traduced you and imagined what evil they could against you, as both many in that City and the whole Country about can well witness. And yet as you said you knew no cause why, unless it were for that one voice which you urged among them to wit Obedience, a word indeed harsh sounding in the ears of humorists, and especially to them in that place, who challenge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by prescription. And howsoever me thought, you touched them more near the quick, the last time you preached there before, which was at the last Visitation of the late reverend Bishop deceased, yet this was more heinously taken; for they say that none but you, ever durst presume so much in that place being a stranger, to preach a doctrine which before hand you knew would be so offensive; and where as ignorance of their humours at first might be some excuse, yet this now must needs be great presumption. If the whole City should be governed by men of that faction, there would be an odd government. As appeared a year or two since, when some of them were in special authority: one of them pulled down the picture of Christ from the market cross, as a monument of superstition, having been there many many hundred years; & placed in the room the picture of an naked woman without superstition, till many of the grave ancients of the City seeing the absurdity; caused it to be taken down & the Prince's arms to be set in place. Another broke in pieces and defaced the picture of a dove which had hung over the font, time out of mind. No marvel therefore if that sort of giddy heads would have pulled you out of the pulpit, as since some of them have professed, they had purposed. That it may appear unto all men what this sermon was, that raised such anger, I have published it not altogether against your mind, that it might answer for itself. And knowing that you own even more than yourself to that worthy Gentleman your Patron, I have prefixed his name by way of Dedication; without other epistle, for I know if you were to write unto him yourself, you could neither express your hearty affection towards him, his deserts towards you, nor his worthiness, as well for the execution of justice in his place, as for his uprightness every way, for his settled judgement in religion and his integrity of practice, giving himself an example of obedience in all things. God bless your studies that you may profit God's Church and present him yourself with greater matters hereafter.  
Those few things which you add in the end, which you told me you could not then deliver for want of time; I have marked them with this mark,, in the margin that no caveller may find show to except that this is not the same which you delivered.  
Your very loving friend I.D.H.   

A SERMON OF OBEDIENCE.  HEB. 13.17. 
Obey them that have the oversight of you, & submit yourselves for they watch for your souls as they that must give accounts, that they may do it with joy and not with grief, for that is unprofitable for you.  
I Will not now spend time to discuss who was the writer of this epistle, which is confessed almost of all to be canonical. For as St. Gregory upon job saith it is to no purpose to search and inquire who is the writer of that book, of which we acknowledge the holy Ghost to be the author.  
This 13. Chapter containeth in it many exhortations to the performance of the duties of the second table concerning our love to our neighbour. And in this 17, verse is a special exhortation to honour and obey our superiors, which is the first and principal commandment of the second table, having this prerogative to be the first commandment with promise. For the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken by some to be civil magistrates, of others, to be Ecclesiastical governors. The word (as the great greek Etymologist doth expound it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is chief of a tribe, society or company, who excelleth in wealth, and for that cause is selected and chosen above the rest to rule over others. But the hebrew text hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 your teachers and instructors. And therefore howsoever it may include the temporal governors, yet is it chief and primarily to be understood of spiritual. For the hebrew by the judgement of diverse grave authors, is the true vernacle and authentic copy of this epistle. And where it followeth: For they watch for your souls; doth more properly belong to the ecclesiastical then civil governors. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath two significations to give ear, or be persuaded unto, and to obey. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zenop. verbis persuadeor, to be persuaded by words, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legi obsequens, Plato, to be obedient to laws. So the hebrew word here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is both to give ear, and to obey; as they that are but meanly read in the hebrew do easily know. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, to yield unto or submit yourselves unto, or be ruled by. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iliad. a. Si tibi omni in re morem geram. & Eurip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nil dans loci senectuti. The hebrew hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humble yourselves under their hands, submit yourselves unto them, yield unto them. As if the Apostle should say, hearken diligently unto the voice of your teachers, follow their instructions and admonitions, obey the commandments constitutions and ordinances, of them or other your governors, & if you chance to be disobedient in some things, show not yourselves stubborn or obstinate, but submit yourselves unto them, and suppose they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rigidi morosi austere, severe or otherwise faulty, bear with them & submit yourselves to their authority as unto God's substitutes. This being the sum and meaning. The parts are two, First an exhortation or rather a commandment unto inferiors, to be obedient unto those that be in authority over them, to instruct and govern them. Secondly reasons to enforce obedience unto this commandment, The first reason is drawn from the office and dignity of the person unto whom obedience is to be given, they are such overseers as watch for your souls, as they that must be ready to give an account, the second ab honesto, it were great ingratitude by our disobedience to move them to perform this charge with grief of mind, and not rather with joy and comfort. The third from the effect; for this in the end will be unprofitable for you, the worst will be yours. Of these in order as they lie.  
But first before I come to handle the particulars, let this one thing not impertinently be remembered in the general. That God hath made a difference of degrees amongst his people, even from the beginning, and still doth & must continue amongst Christians under the Gospel. where there hath been and always and now is, superiors and inferiors, some to rule and some to be ruled. And this appeareth in the very frame of nature; for in the order of the universal, all creatures are subordinate unto their superiors until they come to the highest supreme power. Among the elements the earth is under the water, the water the air, the air the element of fire, and that to the orb of the moon, & every planet with their orbs one under another, and all the celestial bodies differ one from another in glory and dignity, which order, the superior bodies by their influences, and the elements by their alterations, do not only bring perfection unto the whole but is the preservation of the whole. So in the heavenly company and Church, there are Archangels, Angels, principalities, powers, dominions, thrones, cherubins & seraphins. S. Hierom in his second book against jovinian proveth both out of diverse places of the Gospel, & out of many places of the old Testament this point at large & how that in heaven there shall be differences of the degrees of glory. And out of the epistles of S. Paul in the similitude of the members of a man's body, some parts are more honourable than other there is the head above the foot, the eye more honourable than the leg, etc. For, saith he, some members are so necessary as we cannot live without them, others such as though they be cut off & we maimed, yet may we continued life. And the Philosopher to prove this principle from the ground of nature, showeth; that the man is by nature made to govern the woman, the wise, the noble & the mighty, to govern the foolish, the ignorant, the base and the weak, the father the children, and the master the servants. Now take away this order, and the frame of nature would go to ruin, to the former confused chaos, take away this order, and human society cannot be maintained, nay without this the communion of Saints cannot be maintained. Against the Anabaptists and familists who would hanue all men equal and all things in common. Yet Christ bid give to Caesar those things which were Caesar's, and S. Paul bids every soul to be subject to the higher powers for there is no power but of God, and he calleth them Gods Ministers, & yet at that time there was no christian magistrate. This being granted, yet here some make question, whether there be any superiority or inferiority amongst the ministers of the Gospel, & whether there be subjection and obedience due to be given of the one to the other. In the Apostles time it is plain there were Prophets, and Apostles, Pastors, Teachers, Priests or Elders, Deacons, Bishops, Evangelists, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and diverse others. In the ages succeeding the Apostles, the general consent of all antiquity & the Churches of God eastern and western in all ages hitherto have kept a difference of degrees in the Church, some besides labouring in the word of God to rule and govern, and others that also labour in the word and are subject and to be governed by others. S. Hierom, in his second book against Jovinian, proveth that both in the Gospel as well as in the law it is hath and must be so, for saith he, 
Yet perhaps S. Hieron, handless this point more sparing because he should have been elected Bishop of Rome, and by reason of his a mulators had the repulse.  sine causa est diversitas nominum si non sit diversitas meritorum. And in his commentary upon the 19 Chapter of Esay, he maketh mention of five orders in the Church, Bishops, Priests, Deacons, Believers, and those that were yet catechized, and not admitted to the participation of the sacraments. In his epistle ad Rusticum Monachum he saith, singuli ecclesiarum Episcopi, singuli archipresbyteri, singuli archidiaconi, & omnis ordo ecclesiasticus suis rectoribus nititur; mentioning Bishops, and Priests that had also authority of governing, and Archdeacon's. But in his comment on the 6. of Hiemie, he saith that Bishop's Priests and every Ecclesiastical order ought to feed the flock of Christ; and in this dispensation there is no difference, but as it pleaseth God to give diversity of gifts, and blessing to the outward means by the inward working of the spirit. And further in his commentary upon the epistle of S. Paul to Titus, he showeth that the occasion of the difference in authority of Priests, or Elders, and Bishops, was by reason of schisms and heresies, which even in the Apostles time than began to rise: which might seem to have been an ordinance then in force. In another place he saith that unless this order were, we should have as many ministers, so many schisms. In all S. Augustine's works and all the fathers before him, they all mention a difference between Presbyterum and Episcopum both in authority and dignity. Bucer in his book de animarum cura officioque ecclesiastici pastoris. 
V etiam S. Hier. in ep stola Eua●rio cum annotationibus Erasmi.  p. 280. excus. Basiliae. anno. 77. commenteth thus upon S. Hierom: It is not credible that this parity between Episcopum and Presbyterum continued long in any one Church, neither was it generally at any time observed in all Churches, for even from the times of the Apostles, some one Priest or elder was chosen amongst the rest, which should be in authority above the rest; as a guide and governor to rule all the rest, as he proveth out of Act. 15. that S. james was Bishop of Jerusalem, etc. And that this ordination of Bishops was perpetually observed in all Churches, may be gathered by all ecclesiastical histories and ancient fathers as Tertullian, Cyprian, Irenaeus, Eusebius etc. The necessity hereof he amplifieth with reasons unanswerable. To this same purpose read the King's majesties Apology p. 45. 46 at full. And in all the ecumenical counsels & provincial Synods which were from time to time kept for the maintenance of unity & repressing of heresy; Who were there to discuss, determine & order matters in controversy, to set down the confession of faith for unity, to make ordinances and constitutions whereunto ministers and people were subject, were they inferior ministers or Bishops? In all this time there was no question, whether the Church ought to be governed by Bishops and other ministers of inferior authority and yet superior to others. If amongst us this order of government were not, both ministers and ministry would grow into contempt, and such anarchy here would be the overthrow of the Gospel and Church of God amongst us. Thus much for the general.  
Now to speak of the particular obedience, which consists in two things: first in the obedience to the word of God preached, by him that watcheth for the soul. Secondly, of yielding obedience unto the authority of such ministers, as are in pre-eminence, as also in obeying their laws, constitutions and ordinances. And first touching obedience unto the word, where we are to consider, that unless we reverence the man that preacheth the word, at least for his calling and office sake, the word preached by him shall be to small effect. Which Saint Paul knew well when (1 Cor. 4.1.) he saith let a man esteem of us as the ministers of God, and dispensers of his mysteries. And Gal. 4.14.15. he glorieth, that the Galatians received him as an Angel, yea as Christ himself, and that their love to him was such, that if it had been possible they would have pulled out their very eyes to have done him good; & this their respect of him was a glory and renown unto them. Our Saviour Christ complaineth, that the base esteem that his countrymen had of him was the occasion why he preached little, wrought few miracles, and his coming was so little available to them. This made S. Paul so careful to right his reputation against the practices of the false apostles, who in many places standeth much both in proving the authority of his Apostleship, and also in exalting of his gifts, & declaring the integrity of his conversation.  
Christ to teach the honour due unto his ministers, putteth upon them his person and saith (Mat. 10) that the entertainment and respect given unto them, he accounteth done unto himself. We read that the Prophets were sometimes called men of God, sometimes Prophets of the Lord, and even Kings called them fathers. 2. King. 6.21. In like manner S. Paul in diverse places calleth his auditors his sons and himself their father, showing that as he loved them as his natural sons, so ought they much more to honour him as their father. 
Hieron. ad Nepotianum esto subiectus Pontifici tuo & tanquam animae parentem suspice.  In the Revelation ministers are called Angels, a high title of honour. 1: Tim. 5.17: The Apostle teacheth that those elders that rule well are worthy of double honour, the meanest than are worthy of honour, because they are more than themselves, they are the Ambassadors of Christ. 2. Cor. 1.14. pro Christo legatione fungimur. Now do but consider this, the place and person they do sustain, that God's authority doth shine in them emineently, and we shall easily conclude, that to deny them the honour and respect due unto their office and place, is to clip God's coin, is treason against God himself. In the 5. commandment, the yielding of a due honour hath the promise of a blessed long life, 
Vid. Bueer in lib. de ordinatione ministrorum ecclesia circa initium.  the contrary must needs procure a wretched life and a cursed death, in the 2 King: 2.24: verse. when certain children mocked Elizeus, God cursed them, and sent a she bear out of a wood adjoining which devoured 42 of them. Therefore seeing we honour our lawyer that watcheth for our goods, and our Physician for the health of our bodies, much more ought their feet seem beautiful unto us, that watch for our souls, that bring us the glad tidings of salvation.  
The consideration of this will manifest unto us the wicked frowardness of such, as without all fear of God or respect of common civility (howsoever they will seem to do it in zeal of religion) will speak evil of them that are in authority, & especially of the ministers from the highest to the lowest, they will bespurtle all with one blot or other though they be never so sober, learned, reverend, godly or grave, yet all must be either false prophets, antichristian prelates, timeservers, idle or evil persons, yea though they preach oft, if they preach not twice on the sunday, they must be damned creatures, dumb dogs, and what not if they be not of their humour: for to frame lies, to raise slanders, to backbite or any ways to impeach, any that are conformable to the government of the Church, they account it religion, and he the most forward, that herein showeth himself most impudent: And this is so common a vice annexed to the inbred-pride of faction, that few of them that are refractory to the government established, are free from: but Saint James tells them, they seem to themselves to be religious but their ill governed tongue shows their religion is vain.  
Another sort there are, that esteem basely of all ministers, as they be ministers; who though their wickedness and contempt of God be herein far greater, than the other; yet are they herein the less dangerous, because they mask not in the cloak of religion, but manifest their profane hearts to all men, yet it were meet that such gross contempt should not escape unpunished.  
But the former sort object and say, they give honour to the ministery and the ministers, though they esteem of some and not of others, I should say, more than others; they only deny it to them that are not lawful ministers, which have not a lawful outward calling, or want the inward calling which is gifts, aptness to teach.  
For the lawfulness of the outward calling of our ministers, it was not called into question either by Bucer, Pet. Martyr, or any of our worthy champions at the time of the restoring of the Gospel, nor ever since, by any godly learned, nor by any other protestant Church: amongst all which, the glory of our Church shineth in brightness as the moon amongst the stars; yet if there be any that herein make scruple let him read S. Augustine and other learned and ancient fathers against the Donatists, which serveth for full confutation of the same sect renewed in our days under other names.  
To the second objection, that the minister happily is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apt to teach, and therefore no lawful minister, nor worthy of the honour of a minister. We wish with Moses and I would to God that all our ministers in England, were good preachers, yet we know that in all ages, there have been some ministers in the Church, who could preach and for sloth would not, and some others that for want of gifts could not, and yet were ever held for lawful ministers.  
In the establishing of the Gospel after the abolishing of Popery, there was not a sufficient number of preachers, and therefore there were many godly men, chosen by godly Bishops & Martyrs, into the ministry, that should read the Scriptures and prayers of the Church, catechize according to a form prescribed, read homilies, administer the sacraments, & have the help of preachers monthly or quarterly, or as oft as they could be had. And since then, there are very many places, where the stipend is not sufficient to maintain a preacher, and are of necessity served with an unpreaching minister; And yet we doubt not, but the people under them, may perform acceptable service to God, in hearing reverently the word read, in joining with him in public prayers of the Church, giving diligent care to the homilies and sermons which he readeth, receiveth the sacraments, and hear sermons so oft as they can have them, and be in as good state of salvation, as some people, that have divers sermons made by extempore men, which stand upon the present assistance of the spirit, dabitur in illa hora, and preach their own idle humours. S. August. lib. 4. cap. 8. de doctrina christiana. showeth, that there were in the Church in his time, some ministers which had not the gift of preaching, of whom he made no question but that they were lawful ministers, & he approveth their reading of homilies or pronouncing of other men's sermons to the better edifying and instructing of their people. These are his words. Sunt sane quidam, qui bene pronunciare possunt, quid autem pronuncient excogitare non possunt; quod si ab alijs sumant eloquenter sapienterque conscriptum, memoriaeque commendent atque ad populum proferant, si eam personam gerunt, non improbè faciunt. And by your leave, a great part of our curious preachers, which envy so much against reading of homilies, and cannot endure that a learned man should use the help of his own notes in the pulpit, (because they themselves can preach little worth noting) which will seem to preach all out of the Bible and their own meditations, yet will they preach other men's sermons, printed and written, and study little else; and howsoever they know themselves to be unlearned, yet do they account of themselves, and will be accounted more than ordinary preachers. I would have them to deny ministers that have not the gifts to make a sufficient sermon themselves, to be lawful ministers, & then we should have a great many of their preachers in the same state. Let it be proved that aptness to make & preach sermons of themselves is the form & essence of a minister, which cannot be gathered out of St. Paul, though questionless it is the principal quality in any minister. Again if such shallbe denied to be ministers (the congregations under them may as well be denied to be visible members of the Church of God) then must the sacraments administered by them, be denied to be sacraments, but so doth no protestant Church esteem of our ministers and congregations, nor any of any sound judgement: S. Augustine Contra Parmentanum Donatistam, & contra Cresconium grammaticum & contra Petilianum, showeth, that the dignity of the sacraments dependeth not of the worthiness of the minister, because the sacraments are Christ's, and whosoever the minister be that baptizeth with water, it is he that baptizeth with the holy Ghost. To conclude this point the honour due unto a minister, 
Understanding that this doctrine touching the reading of homilies by such as are not of sufficient ability to frame sermons, was offensively taken as false & erroneous. Let such offensive men know, that herein I said nothing, but that which M. Bucer in his censure upon our book of common prayer hath written for the substance in his 7 chapter whither I refer the equal reader espec. As for the carpets let them now bite him, whom after many years buried, was burned for despite borne unto his doct. 〈◊〉  is not to be denied unto him, that hath not gifts of himself sufficient to make sermons, seeing that this notwithstanding, he cannot be denied to be a lawful minister, howsoever those that have greater gifts are worthy of double honour.  
Yet herein the slackness of some of the governors of our Church cannot be excused, for there are many, that if they were urged and enjoined, have sufficiency both of learning and utterance, but their carelessness and idleness is such, that unless they be compelled they will take no pains. There are others that with good directions & helps of their able neighbouring ministers, would in short time be brought unto a reasonable sufficiency in preaching; as I have known the experience of many in diverse places. Now for the rest, which are not able of themselves to frame sermons, they might be enjoined to the catechizing which is appointed by authority, and to read homilies which are set forth and enjoined, and to procure their weekly or monthly sermons at the least, according to the injunctions and Canons. And seeing it hath been a fault of some particular governors (and not the fault of the government, which commandeth the contrary) to ordain such insufficient men, in places where sufficient maintenance is for able preachers, it were to be wished that for the time to come, they would admit none into such places but preachers. And this evil was wisely foreseen & thought very necessary to be redressed, when as by our ecclesiastical laws they ought to be graduates and of a good age, & and not mere grammar scholars, nor youths, which are to be admitted into the ministry. Moreover our governors of our Churches should do a good and necessary service, to take a sure survey of those that are preachers what their sufficiency is, for many out of their presumptuous pride, or to avoid the name of a nompreacher, though they have no learning nor any competent understanding in the scriptures, will take upon them to preach very often, yea some of them twice or thrice a week, and God knows, know not how nor what they preach, to the great dishonour of God and reproach of preachers, bringing the preaching of the word in contempt, and to be jested at. These unpreaching preachers do more harm in the Church and more hinder the obedience unto the Gospel, than any one thing, these aught to be forbidden to preach till they be better instructed. Lastly, seeing the calling of ministers is to be reverenced; they are to admonish the ministers, generally and particularly, that by their piety, integrity, diligence and charity, they would force men to yield that reverence and obedience as they are bound unto and as becometh them.  
Now for the reverence and obedience unto the word of God preached by the minister. For as the reverend esteem of the ministry & ministers, is a great cause that the people receive the word of God with more alacrity and to their greater profit: So the message which they bring. i. the word of God, addeth authority and honour to the minister, and causeth obedience to be yielded unto it. For unless we be persuaded, that they are Gods ministers, and that the word which they deliver, is God's word, we shall neither profit by it, nor yield obedience unto it, nay it will be a favour of death unto death unto us, when we shall be guilty of taking God's name in vain, and refuse the word of reconciliation & means of salvation offered. S. Paul 1. Thess. 2.13. rejoiceth that the Thessalonians received the word preached, not as the word of man, but as it is indeed the word of God. & 2. Cor. 4.7. we have this treasure in earthen vessels, that the excellency of the virtue thereof might be of God and not of ourselves. And this is not only in the Prophets and Apostles who were extraordinary men directed in special manner by the holy Ghost; but of all ordinary ministers in the Church, that so long as they speak the truth of God according to the Scriptures, & draw sound instruction thence, & apply it to our use, this word so preached, is to be esteemed as the word of God, and so to be reverenced and obeyed. And they that shall otherwise esteem of it, shallbe guilty of taking God's name in vain. For in old time God revealed his will, by dreams, visions and sometimes by his own voice from heaven, yet after he had ordained an ordinary ministry, he made known his will unto the people by them. In the 20. of Exod. ver. 19 After the law was delivered with thunder & lightnings and the noyze of trumpets, and the smoking of the mountain, the people were sore afraid, and made request unto Moses, that they might not hear God speak, but that Moses might be for them to God, & deliver Gods will to them. In this ordinance of God, that his Ministers should declare his will unto the people; first he declareth his good will toward us, when he taketh out of men them that shall do his message in the world, that shallbe interpreters of his secret will, that shall represent his own person. And so by experience he proveth, that it is not vain that commonly he calleth us his temples, when out of the mouths of men as out of his sanctuary he giveth answers to men. Secondly, this is the best and most profitable exercise to humility, when he accustometh us to obey his word, howsoever it be preached by men like unto us, yea sometimes our inferiors in dignity. Thirdly, there was nothing fitter for the cherishing of mutual charity than that men should be bound together with this bond, when one is made pastor to teach the rest, and the people are commanded to be scholars of the same school, to receive all one doctrine at one mouth. These points Calvin handleth so largely and so pithily that I refer them that would be farther satisfied, unto his fourth book of Institutions and third chapter.  
But here arise two main doubts, the one touching the doctrine, the second touching the life of the Minister. First as concerning the doctrine; it seemeth that here is great danger, if we shall take all for true Prophets, and all that is delivered for God's word. For we read 1. King. 18.26. and 1. King. 22.6. and many other places, that their were false prophets, and therefore Deut. 18.20.21. the Lord is feign to teach them how, to know the true Prophet from the false, whether they speak his word or their own.  
Touching Prophets their calling was immediate and extraordinary, there was no such question of Levits or Priests.  
Ob: Our Saviour Christ in the gospel Mat. 7.15. bids his disciples to beware of false Prophets: and S. Paul, and S. Jude, make mention of false teachers, etc.  
Resp: In our Saviour Christ's time, the extraordinary calling of Prophets was not altogether ceased. And the Apostle spoke not of ordinary Ministers, but of such as went about like Apostles or Evangelists, and such as without any settled place or ordinary calling, went from place to place to sow heresies, some of which denied Christ the foundation, some taught doctrines of devils and damnable heresies. If they had meant ordinary ministers in an established Church, they would have easily told them a redress, by ordinary proceeding either to reclaim or depose them.  
Ob: Yet further it is objected. 1. joh. 4. we are commanded to try the spirits whether they be of God or no &c.  
Resp: Indeed many hereupon ignorantly & presumptuously have and do assume unto themselves a power and liberty to dieve into the secrets of God, and to censure some to be ministers of God and sent by him, some to be no lawful ministers, but send themselves; some this and that at their pleasure: Whereas the Apostle giveth no such liberty, but expoundeth himself in the words following, that he that denieth the Lord jesus to be come in the flesh is not of God.  
Ob: But how if upon the right foundation, they build wood hay, stubble, instead of gold, silver and precious stones?  
Resp: God suffereth such sometimes 1 To stir up our care and attention, to teach us to do as the noble Bereans did Act. 17.11. Secondly to try us (as Deut. 13.3.) whether we will be carried away with every blast of false doctrine. Thirdly, to try the ministers humility, whether he will acknowledge his error when he is convinced, and reform it, as S. Augustine de catechizandis rudibus declareth. Quod si humanae infirmitatis intentio, etiam ab ipsa rerum veritate errauerit, ne fort accidat ut hinc offendatur auditor. Non aliunde nobis debet videri accidisse, nisi quia Deus experiri nos voluit, utrum cum mentis placiditate corrigamur; ne in defension nostri erroris, maiori praecipitemur errori. Fourthly to teach the minister not to trust to his wit or present faculty, but by study, reading, meditation & prayer prepare himself.  
Ob: But many preach much out of human writers & ancient fathers, therefore their sermons are not to be received as the word of God?  
Resp: If their sayings alleged by the preacher, be agreeable to the word of God and fitly applied, they are to be received as the word; because if it be truth, it is of him that is the truth the way and the life. Hear what Saint Augustin, in lib. 2. de doctrina christiana cap. 40. saith of this point: Philosophietiam qui vocantur, si qua forte vera & fidei nostrae accommoda dixerunt, non solum formidanda non sunt, sed ab ijs etiam tanquam iniustis possessoribus in usum nostrum vendicanda etc. The heathen Philosophers (saith he) those things which they have spoken truly, and agreeable to our faith, we ought to be so far of from being afraid of it, as that we are to challenge it from them as from unjust possessors to our own use, as the Israelites did the vessels, jewels and raiment, which they borrowed from the Egyptians etc. To the same purpose S. Hierom. 
Vid etiam S. Hieron Tom. 2 pag 326 Basu-edit. epist magno oratori Romano hanc quaest. copiose disputante  And now to conclude this point also. If thou suspect that thou hearest the preacher preach that which is neither the word of God nor agreeable unto it, carry the point to be discussed by some ministers that be in authority (if he himself do not satisfy thee) and let the spirit of the Prophets be subject unto the Prophets, and if it prove to be an error, he may either confess his fault and renounce his error, or else till such time be restrained. In the mean time, unless thou canst prove by this means, the doctrine delivered false, thou art bound to reverence it, to receive it, & to obey it, as the word of God.  
Ob: The second main objection is the life of the minister, because God sometimes suffereth, some covetous judasses, some lascivious sons of Elie, some profane Epicures to be in the ministery, they think there is no reverence due unto them as they are ministers of God, nor obedience unto the word delivered by them, as unto the word of God.  
Ans: This indeed is a great stumbling block which hath and doth cause many to fall And it were to be wished that by the censures of the church such offences were removed either by reclaiming the offenders and bringing them into order, or else by suspending them from their orders until they amend: seeing as Hophne & Phineas they make the Lords sacrifices to be abhorred. Yet the Lord suffereth such to try us whether we will hereat take offence and refuse the precious pearl offered unto us because it is brought unto us in an unclean box. To meet with this evil our Saviour himself hath given us a lesson, Mat. 23. The Scribes and Pharisees sit in Moses chair, all things therefore which they shall command you to observe, observe and do ye, but according to their works do ye not, for they say and do not. S. Augustine in his 46. tract upon S. john writeth thus, Habet ovile domini praepositos, & filios, & mercenarios. Sed & mercenarij etiam necessarij sunt: multi quip in ecclesia commoda terren a sectantes, Christum tamen praedicant, & per eos vox Christi auditur, & sequuntur oves non mercenarium, sed vocem pastoris per mercenarium. Sedendo enim cathedram Mosi, legem Dei docent, ergo per illos Deus docet, etc. The sheepfold of Christ hath set over it, sons & hirelings. And yet the hirelings also are necessary, for there are many in the church, which follow after worldly commodities and yet preach Christ, and by them is the voice of Christ heard; & the sheep follow not the hireling but the voice of the shepherd by the hireling, for sitting in Moses chair, they teach the law of God, therefore by them God teacheth. And he allegeth S. Paul Phil. 1.15. sun preach Christ of envy and contention, & some of a willing mind, some of despite, thinking to add affliction to his bonds, but howsoever, he was glad that Christ was preached, and Phil 2.21. etc. multis itaque prosunt dicendo quae non faciunt, sed long pluribus prodessent faciendo quae dicunt, they do much good unto many in saying that which they do not, but much more should they do by doing that which they say. And in his second book contra Cresconium Grammaticum, he answereth an objection made by the Donatists out of the 50. Psalm. What hast thou to do to preach my laws, etc. He expoundeth it thus, frustra hoc fit quantum ad te attinet, non tibi prodest, hoc tibi ad judicium damnationis non ad meritum salutis valebit. In vain thou dost it as concerning thyself, this shall avail thee nothing, this shall not be any means to save thee, but to condemn thee: but they that shall hear the word at such a man's mouth, believe it and obey it, though he be damned, yet they shall be saved, because they followed the counsel of our Saviour Christ Mat. 23. that which they say do, but after their works do not, etc.  
Ob: They that are evil men, and unsanctified, cannot convert souls?  
Resp. Some I know, and those of the precisest sort both of ministers, and people have held, that a formalist (for so they term all those that in the fear of God & obedience unto the Prince conform themselves unto the laws prescribed) cannot convert souls, though he be never so learned or upright in his conversation: they have that gift themselves. S. Augustin contra epist. Parmeniani lib. 2. cap. 11. Carnales homines non posse spiritales filios procreare. joh. 3. quod natum est ex carne caro est, quod natum ex spiritu spiritus est. Carnal men cannot beget spiritual children, because the Evangelist saith, that which is borne of the flesh is fleshly. Quasi nos dicamus per seipsum quemlibet hominem spiritales filios generare, & non pro Evangelium in cuius praedicatione spiritus sanctus operatur. 1. Cor. 4. ego vos genui per evangelium, evangelium autem fur quoque Iudas sine detrimento fidelium praedicavit. As if so be we may say, that any man of himself can beget spiritual children, and not by the Gospel, in the preaching whereof the holy Ghost worketh. As S. Paul saith 1. Cor. 4. I have begotten you by the Gospel, and the thief judas preached the Gospel, without any detriment to the faithful.  
By this that hath been said in answer unto the second objection, here ariseth this conclusion. That evil and wicked men, being ministers of the Gospel, are to be heard. 2. That the word of God preached by them is to be received and obeyed as God's word, and may be profitable to our salvation. 3. That they notwithstanding are to be reverenced for the calling & place sake. And thus much for the first branch of obedience in hearing.  
Now for obedience unto ecclesiastical laws and constitutions. D. H. Zanchie, showeth, how that many not knowing the difference between human traditions and ecclesiastical constitutions, brand them both with one black mark. The necessity of these he proveth at large by unanswerable arguments, to be such, as without the which, concord peace and unity, order nor decency can be observed, nor the Church of God consist or be, nor any public worship of God be preserved and maintained. Yet the necessity of these or those in particular, is not such as that they are accounted necessary to salvation, or that of themselves they bind the conscience with a religious observation of them. So in the preface to the book of common prayer, where reasons are given of the abolishing of some ceremonies and the retaining of others, is declared the self same thing, and that many of these in our Church, may upon just causes, which the Church & state shall think good, be changed or altered, & therefore are not held equal in authority to the word of God. And we know there is as great diversity in the minds of men, as is in their visages, & therefore if some orders should not be set down, but that every man should be left to his own liberty, we should have so many several congregations, so many divers religions. We see the variety of opinions touching the gesture in receiving the communion, though there be order set down for the receiving of it kneeling. Some hold it unlawful to kneel, and deem that to receive standing is the best way, as here in this place. Others condemn kneeling as Popish and idolatrous, and hold standing as jewish as the other Popish, and therefore say that Christ's example in this must be unto us a law and rule from which we may not vary: he received it sitting, and therefore any other gesture unlawful. Thus we see, if in this and other things, every man were left to his own liberty, what an endless work there would be, there would be concord in nothing but in diversities and disagreements. The use and end of these rites (as D. Zanchie saith) are first that they may procure a reverence unto the holy things; and that by such helps we may be stirred up unto godliness, & by a straight hand be led unto Christ. The second end, That modesty & gravity, which in all other actions ought to be regarded, may herein chief appear. Afterwards he proveth that ecclesiastical traditions and constitutions, are not merely human but divine, good, true, holy, and pleasing to God, because they are ordinances of the church, which is guided by the spirit of God which is truth. For the particulars they are partly human, and partly divine; divine because they are a part of that order and decorum, that God hath commanded in general, leaving the particulars to the discretion of the church to be framed according to the general rule.  
Now as there must of necessity be a uniform order in these things prescribed: so also is it no less necessary to see uniformity in the observance of these orders. For they are made to maintain and preserve unity, and therefore generally to be observed in those places where they are established. And if any inferior governors in the church (who are to see uniform orders to be observed) will see some observed and some others wilfully to be broken: It were in my opinion much better for them to be means unto superior authority, that those orders which they think unfit were altered; then that this liberty of diversity should be given, which breeds so great scandals. For I know by manifold experience, the danger that this diversity of observing orders bringeth. Some poor souls have and do stand amazed, whilst they see in one parish one form of prayers and administering the sacraments, and another in the next parish. They think these are diverse religions and doubt what they may follow. Hereupon it cometh to pass that some fall to Popery, some to Atheism, & some to other heresies & schisms. These inconveniences were wisely foreseen, in the establishing of an act in Parliament for uniformity. And if political laws of heathen princes, be to be observed for conscience sake (so that they enjoin not disobedience to God) much more these that are for maintenance of concord, order and decency in the worship of God. Aug. epist. 166. Hoc iubent imperatores quod jubet & Christus, quia cum bonum iubent, per illos non jubet nisi Christus. That which kings command, that Christ commandeth, because when as they command that which is good, Christ commandeth by them.  
Ob: But many of our laws ordinances and constitutions, say some, are unlawful: Therefore not to be observed.  
Ans: Bucer being written unto by D. Cranmer then Archbishop of Canterbury (and also by B. Hooper, as appeareth in his book de sacris vestibus) Touching the lawfulness of these matters which are now made question of by diverse, writeth his censure at large upon our book of common prayer liturgy and ceremonies. Now he saith, that when first he came into this land, he made doubt whether he might join with our church as with a church of God, things were so far out of order; but when he looked more seriously into the matter, he found that the fault was in the manners of the men and for want of the execution of the wholesome orders prescribed, and not in the laws and ordinances prescribed themselves: after he doubteth not to avouch that touching our laws, 
Bucer subscribeth to our book of common prayer.  orders and discipline established, he found not any thing, that was not either directly, or by necessary consequence, drawn out of the word of God, howsoever he wished that some things that troubled the consciences of some men, were removed, for their sakes that took offence; which he showeth in particular. Peter Martyr in his Epistles seemeth to be of the same judgement.  
Ob: Others think that all or the most of our ceremonies are lawful in themselves, but the imposing a necessity in observing of them, destroyeth Christian liberty.  
Ans: That is, they were lawful if they were not commanded. Indeed upon this conceit, some do strongly and strangely hold, that the king may not command them to wear their ordinary apparel of this or that fashion, much less any to be used in the Church, for they must stand upon Christian liberty. A strange principle of obedience, and like to breed loyalty in the subjects towards their Prince. I marvel unto what this humour would grow, if it were followed.  
Ob: Again, some think they ought not to yield obedience to these orders of the church, because they are not resolved, but stand in doubt, and whatsoever is not of faith but is done doubtingly, is a sin.  
Ans: It is much better to obey doubtingly, then to disobey doubtingly: but me thinks they should reason thus. Because I am enjoined to do such a thing, if I obey not the authority of a Christian Magistrate, I must needs sin, unless I can manifestly prove that; that which is commanded is unlawful.  
Ob: There are others that grant them lawful: but (say they) we cannot yield unto them without offence, and scandal of Many.  
Christ paid tribute Mat. 17.27. which he was not bound unto seeing he was free: yet nevertheless he did it for avoiding offence. Now these men in seeking to shun offence of I know not whom they imagine, will run headlong into the wilful offence of the church & whole state, and rashly break the concord & unity of the Church. This is to strain at a Gnat and swallow a Camel. S. Augustin writeth at large most divinely on this point. Epist. 118. ad januarium. Those things, saith he, which we observe not by written authority, but by tradition, which are observed throughout the whole world, we must understand, that they are commanded and appointed by the Apostles themselves, or else are decreed in lawful counsels whose authority in the Church is most wholesome and holy. As that the passion, resurrection, and ascension of our Saviour Christ, the coming of the holy Ghost, are celebrated & solemnized yearly, & whatsoever such like is observed of the whole church generally. There are others which are different in several places & countries, as that some fast on the satterdays, & some do not, some receive the communion every day, some satterdays & sundays only, some on sundays only, & some at set times. Totum hoc genus habet liberas observationes, nec est disciplina ulla in his rebus melior gravi prudentique viro, quam ut eo modo agate, quo agere viderit ecclesiam adquamcunque forte devenerit. Quod enim neque contra fidem neque contra bonos mores iniungitur, indifferenter est habendum & pro eorum inter quos vivitur societate, seruandum est. All things of this kind are free to be observed as the particular churches shall think good; neither is there in these things any better rule to a grave & prudent man, than that he behave himself so as the church doth unto which he shall happily come. For that which is enjoined if it be neither against faith nor manners, is to be held indifferent, & aught to be observed according as they do in place where we live. Then he showeth that his mother coming unto him to Milan, she found that the church there did not fast on the satterdays, & she began to be troubled and to doubt what she might do. Then saith he, for her sake I went unto S. Ambrose and asked his council touching this matter: he answered me that he could teach me nothing, but that thus he did himself, and if he knew better he would rather observe it. When as I thought that he would have yielded me no other reason but his own authority, he proceeded and said unto me, when I come to the church of Rome I fast on the saturday, and when I am here I do not, Sic etiam tu ad quam forte ecclesiam veneris eius morem serva, si cuiquam non vis esse scandalum nec quenquam tibi. So thou also, unto whatsoever church thou comest, follow the orders thereof, if thou wouldst not scandalise any, nor have any to offend thee. When I had told this to my mother, she was satisfied. Ego vero de hac sententia etiam atque etiam cogitans, ita semper habui tanquam eam coelesti oraculo susceperim: sensi enim saepe dolens & gemens, multas infirmorum perturbationes fieri, per quorundam fratrum contentiosam obstinationem & superstitiosam timiditatem, qui in rebus huiusmodi, quae neque scripturae sanctae autoritate, neque universalis ecclesiae traditione, neque vitae corrigende utilitate, ad certum possunt terminum pervenire, tantum quia subest qualiscunque ratiocinatio cogitantis, aut quia in sua patria sic ipse consuevit, aut quia ibi vidit, ubi peregrinationem suam quo remotiorem à suis eo doctiorem putat, tam litigiosas excitant quaestiones, ut nisi quod ipsi faciunt nihil rectum existimant. I often revolving in my mind this saying of S. Ambrose, have always accounted of it, as if so be I had received it by an oracle from heaven: For with sorrow & grief I have oftentimes found, that many weak on's have been sore troubled, through the contentious obstinacy and superstitious fear of certain brethren: who in those things, which neither by the authority of the holy scripture, nor by the general tradition of the Church, nor for the utility of amendment of life, can be brought to any certain end, only because some make some curious scruple in their mind, either because they have used otherwise in their own country, or because they have seen another manner used in places where they have traveled, which by how much the more it be remote, by so much the more they do esteem it, do stir up such contentious questions, that they think nothing right but what they do themselves. And epist. 86. to the same effect. In his rebus in quibus nihil certi statuit scriptura divina, mos populi Dei, vel instituta maiorum pro lege tenenda sunt. Here S. Austin teacheth a far better lesson touching offence & observance of orders of the Church, them many amongst us will learn.  
Ob: There are that hold some of the ceremonies of the Church lawful, but deny obedience to some other, as some approve of kneeling at the communion, but deny the rest; sun allow wearing the surplis, burial of the dead, yea & the ring in marriage too, but not the cross in baptism, etc.  
Ans: This very argument is that which convinceth themselves: for a man may reason thus against them: Those ceremonies which the falsely named Puritans hold to be lawful, may and aught to be used of every one, according to their place in the Church: But the Puritans so called do allow all the ceremonies established in the Church.  
The assumption of this argument is proved by induction of particular examples amongst themselves, who some allowing one & some another, they do unwittingly in their diversities, allow all, and yet all agree in the general point of disobedience to the ceremonies of the Church,  
There are some out of pride, betake themselves to this disobedience for singularities sake, and many seeing that in this flourishing time, they had neither learning, piety, nor any tolerable gifts to commend themselves, think by their refractariness, to grow into note: for the people desire novelty, and no novelty pleaseth them better than that which tendeth to disobedience: and let any one put on this person, he pleaseth the people, becometh famous, must needs be learned, holy, & have all virtues in him. Some also by this means have enriched themselves and made a gain of the time, have suffered a little loss to have a tenfold greater gain in collections & contributions, insomuch that some of them being before poor pedants, are now become rich usurers. And though some have lost much, yet many others have gained much more. Now when the reward of disobedience, shallbe greater than the recompense of obedience, & disobedience being itself so pleasing a humour, it must needs oversway many. The learneder sort, I persuade myself, do especially deny their obedience unto the orders of the Church, because they themselves have formerly spoken and preached against them, & cannot now without offence to their people, whom formerly they have so instructed; practise the contrary; else some of them have professed that to preach the Gospel, in an unknown place, they could be contented to use them. There is another sort which are neither hot nor cold, yield obedience, and yield not obedience, humour all parties, and stand in the middle between two opinions: That if the government of the Church should be altered, according to the practices of many men, they might say; they were ever of that mind and therefore seldom or never used the ceremonies but when they were urged; nay spoke against them privately and publicly as far as they durst, yea humoured, and most esteemed such men as did wholly deny the lawfulness of them: and if the state shall continue the present government & ceremonies, & give no way to 
y Aug. ipsa muta●tio consu●tudinis etiam quae adtuvat utilitate novitate perturbat. Formalists.  innovations, than they may say they hold with the doctrine discipline and ceremonies of the Church, they have subscribed unto them, and yielded obedience to the Church. These men are vile formalists, that turn religion into policy, either condemn themselves in those things they know, or knowingly confirm & soothe others in their errors and disobedience. These men neither deserve nor have love of Prince, Magistrate, nor people, neither is any trust reposed in them; for they cannot have good consciences which will stretch every way, and howsoever some for their own purpose seem to flatter them: yet they are truly esteemed of none. Yet God forbidden that we should deny, but there are some which deny obedience, for their conscience sake not rightly informed in the word of God; who if they could have been persuaded otherwise, would never have undergone such evident loss and trouble; yet let such labour to know that it is not good to leave preaching of the word, a matter of substance which is commanded under a Woe, for matters of circumstance, ceremonies, and in question. And to consider the benefit of unity & peace. The reason that the people allege, why they will not be brought to conform themselves in their places, nor like such ministers as are conformable, is, because they have been otherwise taught, and they were good men that so taught us, say they, And one holds of Paul, another of Apollo: Novelty and singularity do so affect them, that they scorn to do as the Church & state do: they say the small number is in the right. The way that fewest approve and most condemn, that is the true way. So did the Donatists plead in S. Augustine's time, and because some of them were then punished for their outrageous faults, they grounded hereupon that they were the persecuted Church, they suffered for righteousness, and yet the loving carriage and mildness of the Church then towards them, and their proud, spiteful, and seditious practices against the Church; did evidently testify who were Christ's disciples and who not who had the spirit of love and unity, and who of pride hatred and contention. And I pray God we may once clearly perceive that this is the practice of Satan (as Bucer saith) to bring us to a verbal profession, and by questions of genealogies and matters of smaller moment, to tread S. james his religion under foot, when we shall have religion, all in opinions, and little or never a whit in good works, as is now come to pass. And all this while the Papists have gotten great advantage, and by whose means the Brownists increase it is more than evident. and God grant we may know how God delighteth in love and unity, and how Church nor state can long consist, where divisions are fostered.  
Now because all public disorders & disobedience, arise out of particular houses & parishes; and that we are met together here at the Visitation, for reformation of such things as are amiss. The churchwardens & sworn men are to take heed that they perform obedience in presenting faults according to their oath.  
Ob: But some object & say they hold not our spiritual judges nor their courts lawful, neither will they present for faults such matters as they hold to be no faults. i. disobedience unto Church orders. Ans: To answer thee, why didst thou swear to answer by oath particularly to these and these things, and by thy mental reservation dost thus hypocritically & wickedly dispense with thy oath? Hast thou learned divinity of the Priscillianist, or of the treacherous equivocating Papist? Ob: Some will presume they need not present according to oath, because little or nothing is mended, but a little purse punishment.  
Ans: May not the superior Magistrate reprieve a felon, and the supreme pardon at his pleasure, yet thou must be accessary, if thou do not apprehend & indite such offenders. And learn this withal, That Magistrates (especially of estate) do & must do many things whereof we cannot tell the reason, and they may seem to us to do ill when they do best; and it is not fit for us to take account of them, but to look to our own duties, & know they are more wise than we. And if in our business little be mended, that thou canst see, imagine or hope that it is better than thou canst see, and perform thou thy oath which is always sacred. Others dispense with their oaths for fear, others spare their friends and familiars, others because they would not be accounted troublesome, and others also because they would themselves be borne with another time. Every Minister should herein do well to admonish his people of the great weight of an oath and if these and like under officers would present and indite according as they are bound them need there not be such exclaiming against superiorpowers for the reigning of all abuses, seeing the principal cause ariseth from ourselves. And thus much for the first point of obedience: and for this time.  
FINIS.   

To the Reader.  
I Know that it will be expected at this authors hands, that he should have handled these points more fully & exactly, & have set them down in more plausible & polished words & sentences: But understand that his study about this, was begun and ended within the compass of one only week: beside it was to be no larger than could be delivered in an hours space: and it was purposed only for the supply of that place, at that time, without any intent at all of further publishing, till their inordinate dealing extorted it out of his hands, and now is set down as near as may be in the same words. His intent was good, in God's fear to persuade them to obedience and unity; which God grant that they and we all may follow. Amen.