THE AUTHORITY OF THE CHURCH in making Canons and Constitutions concerning things indifferent, And the obedience thereto required: with particular application to the present estate of the Church of England. Delivered in a Sermon preached in the Green yard NORWICH the third Sunday after Trinity. 1605. By FRAN. MASON, Bachelor of Divinity, and sometime fellow of Merton College in Oxford. And now in sundry points by him enlarged. EPH. 4. 3. Endeavour to keep the unity of the spirit in the bond of peace. LONDON Printed for JOHN NORTON, 1607. TO THE MOST REVEREND FATHER in God, RICHARD, Lord Archbishop of Canterbury his Grace, Primate and Metropolitan of all England, and one of his majesties most Honourable Privy Council, etc. THe love and duty which I owe to this Church of England (most reverend Father) have put into my hand this Olive branch, that is an exhortation to holy obedience, and peaceable resolutions, which always have been the crown and glory of a Christian. For when I pondered with myself how some of the ministery stand unresolved, and that (as I take it) because they do not duly consider the nature of things indifferent, and the duty of a subject to his Sovereign; I must confess that my bowels of compassion were moved, and the fire of affection was kindled within me. And therefore although many learned and judicious men have richly and plentifully handled this argument, yet in commiseration of those my brethren, I also have adventured to cast my poor mite into the treasury, hoping that as they walk amongst the fruitful trees, they will not disdain to pull a little berry from the lowest shrub. The principal mark I shoot at, is to do my endeavour to settle the tender and trembling consciences of those which are not wedded to their own conceits, but have been carried away rather of weakness then of wilfulness, that such of them as it shall please the Lord, may be reduced to the Tabernacles of peace, and follow the truth in love. For alas who can but lament to see so many spend their short and precious time, in such scandalous prosecution of civil contentions, and some of them not altogether unlike to Plato's Euthyphro, who in his inconsiderate Plato in Euthyphr. course went in all haste to accuse his own father? But this Church (God be thanked) never wanted a Socrates to encounter and convince them, and make manifest to the world that they erred by misconstruction and unadvised zeal. O how much better had it been to have continued their labours in the Lord's vineyard, and by bending their united forces against Babylon, to have fought the Lords battles, to the comfort of the godly, who then might have celebrated their triumph, erected their trophae, and decked their victorious heads with lawreall garlands? O what a grief ought this to be to their souls; so to oppose themselves against such a learned and religious Church, and so unreverently to traduce that holy Book of Common Prayer, a work of so great and admirable excellency? concerning which, I may truly affirm, that it hath been cut up like an anatomy, every vain of it hath been opened, every corner searched, every rubric ransacked, not a word but hath been weighed in the balance, not a syllable but hath been sifted to the uttermost: and yet for all this like to the bridge of Caesar, the more it is oppugned Caes. de bello Gall. lib. 4. the stronger it stands. The ceremonies whereof may aptly be resembled to the altar erected by the tribe of Reuben, Gad, and the half tribe of Manasses, joshua 22. upon the passages of jordan, at which the rest of the tribes were grievously offended, imagining that it had been for sacrifice: But when they were truly informed that it was only for a memorial that they had a part in the God of Israel, they were well content, they blessed God, and Phinehas said: This day we perceive the Lord is among us, Vers. 31. because you have not done this trespass. In like manner, some of our brethren have been offended at our ceremonies, upon an erroneous imagination of Popery and superstition; but the Church of England hath often manifested her innocency, and cleared herself of those imputations. And therefore we hope that one day their eyes being opened, and their souls satisfied, they will with the Princes of Israel bless God, and say with Phinehas, This day we perceive that the Lord is among us, because you have not done this trespass. For the furtherance whereof, I do in all humility present this Olive branch unto your Grace, whose eminent wisdom, and godly care in suppressing innovations, and preserving the well settled state of this flourishing Church, is most apparent. And therefore as God hath directed the heart of our religious Sovereign, to establish you the chief Pastor and Father of our Church, so I beseech the Almighty to vouchsafe this fruit to your labours, that your Grace may see the weak resolved, the wilful relented, the wandering reduced, and all of them returned to the bosom of the Church, like the Dove to the Ark, with leaves of Olive in their mouths, in token that all gall and bitterness being laid aside, the swelling floods of discord are assuaged. Your Graces in all humble duty FRANCIS MASON. THE AUTHORITY of the Church in making Canons and Constitutions concerning things indifferent, and the obedience thereto required, etc. 1. Corinth. 14. 40. Let all things be done honestly and by order. 1 MY hearty desire and prayer is to The intended scope of this Sermon. Almighty God the Father of mercy, that he would so bless the ministery of the Church of England, that we all being linked in love as it were with chains of adamant, might with one heart and one hand, religiously build the Temple of the Lord, reverently perform holy obedience to God and the Prince, carefully keep ourselves unspotted and unstained of this present world, and faithfully feed the flock of jesus Christ, that depends upon us. The comfortable accomplishment whereof, whosoever shall maliciously hinder, let him take heed lest a fearful curse from the God of jacob, come like water into his bowels, and like oil into his bones; but whosoever shall pray for the peace of jerusalem, peace be upon him, and mercy, and upon the Israel of God. The furtherance of which blessings to the glory of Christ and the good of the Church (men and brethren beloved in the Lord) is the mark I aim at, and the scope I intent, that we all like obedient children, may keep the unity of the spirit in the bond of peace. 2 Now this present Sermon by God's gracious assistance The division. shall be divided into two general parts: The first an explication; The second an application; a brief application of the text, and a more ample application of the text to the present estate of the Church of England, of which two points in order, beseeching the God of all grace and peace to grant us a blessing. 3 And first who spoke these words? It is plain that Who spoke these words. To whom, and upon what occasion. 2. Pet. 1. 20. 21. 1. Cor. 1. 2. Rom. 15. 4. the holy Apostle S. Paul. And seeing the holy men of God (as in the old Testament so doubtless in the new) spoke not by private motion but as they were moved by the holy Ghost: Therefore we may truly say that the spirit uttered these words by the mouth of Paul. But to whom were they spoken? unto the Church of God which is at Corinth, and to them that are sanctified, in Christ jesus. Now what things soever were written before time, were written for our learning. Therefore these things concern not the Church of Corinth only, but the Church of England, the Church of Geneva, and all the Churches of the Saints. Wherefore he that hath an ear let him hear what the spirit saith unto the Churches. Let all things be done honestly and by order. For the plainer access whereunto, let us first consider the coherence with that which went before. The holy Ghost in this Chapter entreateth of certain spiritual gifts and graces, by many reasons advancing the gift of Prophecy above the gift of tongues: where by the way, it must be observed, that by Prophesying is not meant foretelling things to come, but the word of edification, exhortation, and 1. Cor. 14. 3. consolation, that is, the Preaching of the Gospel. In handling of which argument, it pleased the spirit to interlace certain points of Church government concerning the public performance of Prayer, thanksgiving, and prophesying, 1. Cor. 14. passim. unfolded in these three branches. First, they which speak publicly in the Church, must speak in a known v. 27. v. 29. tongue, or if they speak with strange tongues there must be an interpreter: Secondly, those which Prophecy, must v. 30 32. speak two or three, and let the other judge: If one sitting by have a revelation, let the former hold his peace, and the spirit of the Prophets must be subject to the Prophets. Thirdly, those which publicly perform these duties must be men, and not women, for women must keep silence in the Church. Now the spirit having thus as it were * Sparsim disseruerat de ritibus. Calvinus in hunc locum. See Calvin and Gualther upon this place. uz. verse 36. The explication of the words. sprinkled this discourse v. 34. with Ecclesiastical orders, proceedeth covertly to a short but sharp reprehension of the Corinthians, who as it is probably collected, were so far in love with themselves, that they would not suffer their own customs to be called in question, but rather went about with singular arrogancy, to impose them upon others, as though other Churches were bound to follow their pattern. Finally there followeth a general direction concerning all Church orders, folded up in these words, Let all things be done honestly and by order. 4 The words in the original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. When it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Let all things be done) it is clear that the doing here spoken of, is the solemn performance of religious offices in the face of the Church. And when it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (all things) without any restraint, it is evident that the spirit riseth from the former pariculars, to a general conclusion comprehending not only prayer, thanksgiving, and prophesying, but moreover the ministration of the holy Sacraments, consecration to holy orders, and universally the public discharge of such sacred and reverent duties: Concerning all which, the spirit requireth that they be done, first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is▪ as you would say, after a good fashion, consisting in time place, apparel, and other things externally required for the due and decent administration. They must have an honest decency, and a decent honesty; they must be comely to the eye, and referred to a godly end, that is, the advancement of 1 1. Cor. 10. 31. God's glory and the 2 1. Cor. 14. 16. edification of the Church, not giving (just occasion of) 3 1. Cor. 10. 32. scandal to jew or Gentile, or to the Church of God. For if these ends must be duly respected in matters of common life, how much more reverently and religiously should they be regarded in the solemn service of Almighty God? And as all things must be decent and honest before God and men, so it is required in the second place, that all things be done according to order. Which order, requireth authority with godly wisdom in the public disposer, and cheerful, obedience with gracious humility in such as are subject to those public constitutions. 5 So this text is a Canon of Canons for all such Church The general use of this text. government, and all Ecclesiastical Canons must be cast in this mould: Indeed it is a golden Canon or * Regula est ad quam omnia quae ad externam 〈…〉 ibid. rule whereby all Christian Church must be ruled. an exquisite touchstone whereat all ceremonies must be tried: the beam of the Sanctuary whereupon all Church orders and constitutions must be weighed and balanced: And therefore let us search a little deeper, into this golden mine: For the better understanding whereof, it must be observed, that some things are necessary, and some things indifferent. 6 Necessary I call that which the eternal God hath in his word precisely and determinately commanded or forbidden, The first observation, either expressly or by infallible consequence. Indifferent, which the Lord hath not so commanded nor forbidden, but is contained in the holy Scripture, rather potentially then actually, comprehended in general directions, not precisely defined by particular determinations. Whatsoever God hath in his Word precisely commanded, so far as it is commanded is necessary to be done, for the not doing of it is a sin. Whatsoever God hath forbidden, so long as it is forbidden, is necessary to be left undone, for the very doing of it is a sin. Whatsoever is neither commanded nor forbidden, that (whether it concern Church or commonwealth) is left to the Lords vicegerents upon earth, who according to the exigence of the state, may by their discretion command it to be done, or to be left undone, and both without sin. In the holy Scripture some things were commanded for a season, as the sacrifices of the Heb. 9 10. Law: forbidden for a season, as the meats mentioned in the xj. of Leviticus: Indifferent for a season, as the place of erecting altars before the fabric of the Tabernacle. Some things were everlastingly commanded, as to fear God, and to keep his commandments: everlastingly forbidden, as all sin and wickedness: everlastingly left indifferent, whereof many examples might be given, in meat, drink, apparel, and matters of such outward condition and quality. For some things are correspondent to the Law written in our heart, that is, the Law of human nature, which considered in the original beauty and brightness is the same in substance with the Law Moral, and these are in their own nature good and everlastingly to be embraced: some things are repugnant to it, and these are in their own nature evil and everlastingly to be abhorred. Some things the sacred Law of our nature hath left arbitrary, and these are in themselves and of their own nature indifferent. But it must be noted that such things as the Law of nature hath left indifferent, may notwithstanding become necessary by the force and virtue of some other commandment divine, as for example: The eating of Swine's flesh Leuit. 11. 7. is a thing in the own nature indifferent: yet there was a necessity laid upon the jews to forbear it, because it was forbidden by the Law ceremonial, which Law ceasing, that necessity ceased, and so it returned to the original estate, and became indifferent, as in nature so in use. Likewise, to drink wine, or to abstain from it, is a thing in nature indifferent, but being sanctified by the Lord jesus to a sacramental use, it is not in the power of man to cancel or disannul the holy institution of that heavenly Lawgiver. And here it must be considered, that there are some comely rites and decent orders whereof we find not precise commandment in the holy Scripture, which notwithstanding the Scripture testifieth to have been very precisely observed by the Apostles and apostolical men; and are of such nature, that they agree to all places and ages: in which respect, they may aptly be reduced to things necessary: because the holy Ghost so exquisitely recording the exact observation of them by the blessed Apostles, may seem to have pointed them out to all posterity, as a pattern to be unchangeably followed. This is the judgement of M. 1 Cal. inst. lib. 4. 3. 16. Calvin concerning imposition of hands in the consecrating to holy orders. Although (saith he) there be extant no certain precept of imposition of hands yet because we see that it was continunually used of the Apostles, that their so exact observation should be to us in place of a precept. So concerning the translation of the Sabaoth, from the Saturday to the Lords day, it is certain that there is no special commandment in holy Scripture; yet because God hath commanded that the seventh day shall be kept 2 Exod. 20. 8 Esay 58. 13. holy and glorius to himself, and because the jewish Sabaoth was a 3 Colos. 2. 16. 17. shadow and in that respect abrogated; and forasmuch as it was translated in the Apostles time, and that without all doubt by apostolical authority, seeing the Scripture doth witness that the 4 Reu. 1. 10. Lords day was not only renowned with divine revelations, but also observed by the * Act. 20. 7. 1. Cor. 16. 1. 2. Apostles themselves: And forasmuch as it standeth upon such excellent reasons, as are universal for all places, and perpetual for all times, being (as it were) consecrated by the reverent consent of the Christian world; therefore this practice may be unto us in stead of a precept: It may be reputed a thing necessary, and never to be changed. Now to apply these distinctions to our present purpose, the religious duties of which we speak, are the precise and everlasting commandments of jesus Christ, in regard of their substance, as may appear, first in preaching and baptizing: 5 Matth. 28. 19 20. Go teach all nations, baptizing them in the name of the Father, the Son, and the holy Ghost, (and) behold I am with you always until the end of the World. I am with you my Disciples and Apostles in teaching and baptizing, I am with you until the end of the world. But it is a clear case, that the Apostles did not live until the end of the the world, therefore the meaning of it is, I am with you, and your successors the lawful Ministers of the Gospel, until the end of the world. Wherefore the promise is petpetuall, and consequently the duty of teaching and baptizing. So in the other Sacrament, 6 Luke 22. 19 Do this in remembrance of me: there is a commandment for the celebration of the Lords supper: & when Paul speaketh of showing forth the Lords death until his 7 1. Cor. 11. 26. coming; he declareth that the former commandment is perpetual. Wherefore that there shall be a ministery in the Church visible to teach the word, and to Minister the holy Sacraments, is the everlasting ordinance of jesus Christ. Notwithstanding in every one of these branches, there is somewhat indifferent. That there shall be a Ministry is a thing necessary, and it is 8 1. Cor. 9 16. necessary that they feed the flock of jesus Christ: But whether they shall execute their public function in a white garment, or a black, God hath neither commanded nor forbidden, he hath left it as a thing indifferent. Likewise, to baptize, is the perpetual commandment of jesus Christ: but whether the water shall be in a font, or a basin, whether to be applied by dipping or sprinkling once or thrice, God hath neither commanded, nor forbidden, he hath left it as a thing indifferent. In like manner the celebration of the Lords supper is a thing commanded: but whether the bread shall be leavened or unleavened, whether it shall be baked in a loaf, or in a ●ake, round or square, God hath neither commanded nor forbidden, he hath left it as a thing indifferent. So in the second course of this celestial banquet 9 Matth. 26. 27. 29. the cup is necessary, the Popish withholding whereof is the violating of God's holy ordinance, But as M. Calvin saith, 10 Cal. Inst. 4. 17. 43. Rubrum in album nihil refert, that is the kind or colour of the wine, be it red or white is not material to the being of the Sacrament. Again, wine being liquid, must needs be in a cup, or vessel: but whether this cup shall be gold or silver, wood or stone, God hath neither commanded nor forbidden, he hath left it as a thing indifferent. Wherefore it is a clear case, that some things are necessary, some things indifferent. Things necessary, are the weightier matters of the Law: Things indifferent may be well compared to Mint and Commin. Things necessary are registered in the Tables of the Almighty, that is, in the volumes of holy Scripture, (for whatsoever is necessary for me either to believe, or to do, or to leave undone, that I may please God in this life, and inherit glory in the life to come. All that is richly contained in holy Scripture, either directly, or by invincible consequence:) but things indifferent are there rather in an unlimited generality then in any distinct and particular manner. Finally things necessary God hath reserved to himself, no men, no 1 Gal. 1. 8. Angels have authority to alter them: But things indifferent being of a 2 Calvin. In. 4. 10. 30. T. C. vide D. White Archb. tract. 2. pag. 86. variable * Haec indifferentia sunt & ecclesiae libertate posita. Cal. Inst. 4. 17. 43. nature, are referred to the▪ discretion of the Church, as may appear by the words of my text. Wherein the spirit speaking to the Churches, willeth all things to be done after a good manner: not defining what manner, but referring all to the discretion of the Church, so things be ordered in an honest and decent manner. 7 Secondly, when the spirit saith unto the Churches, The second observation. Let all things be done decently. It may be demanded, who shall be the judge of decency? To me it seemeth an honest and decent ceremony, to kneel at the holy Communion: some others do rather delight to receive 4 Admon. & T. C. vide Arch. Whit. pag. 596. & deinceps. sitting: and some peradventure will prefer standing or walking. To me a white garment seemeth comely in public administration: some others do rather allow of the 5 Eccles. dis. fol. 100 Si de colore agitur, mibi quidem magis decorous niger colour videtur. black. Now in this variety of opinions, who shall be the judge? who shall govern and sway the matter? Surely, they whom the Lord hath made Church governors. If private men will make public orders, and require us to accept of them, they must show their commission: Otherwise we must take that for decent in things indifferent, which seemeth decent in the eye of public authority. And verily for private men to range without the compass of their calling, and upon their private opinions, to control the public judgement of the Church, in a matter of decency, is in mine opinion a matter very undecent. Likewise, seeing the spirit hath said, Let all things be done by order; therefore doubtless in the Church of God there must be an order. But who shall appoint this order? shall every man do what he list? that were disorder. Shall private men make public constitutions? that were against good order. Therefore it remaineth that they only have authority to make Church orders, whom the Lord hath made Church governors. Now in an absolute kingdom, as this of 6 S. Edw. Cook. de iure Regis eccl. England, the King by the law of God, is the only supreme governor of all 7 Rom. 13. 1. 1. Pet. 2. 13. persons and causes 8 The third observation. Rom. 13. 4. compared with Exod. 22. 20. Levit 24. 16. Num. 15. 35. Deut. 13. 5. 18. 20. Ecclesiastical and Civil within his own kingdom: Therefore the King and those which under the King have the regiment of the Church, lawfully committed unto them, have lawful authority to make Church-orders. 8 Thirdly, though Church governors may make Church laws, yet they may not establish what they list. God hath 9 Non permisit nobis vagam effrenemque licentiam, sed cancello● (ut ita, loquar) circundedit, Cal. in hunc locum. inrailed their authority with certain bounds and limits which they may not pass. All their Canons must be framed according to the general Canons of the holy Scripture, which may aptly be reduced to these two expressed in my text. Let all things be done honestly and by order: First, honestly, that is (as was before declared) in decent sort, with relation to the glory of God, and the edification of the Church, without scandal. Secondly, according to order, for God is the God of order, and not of eonfusion. Now if all things in the Church must be done decently, than nothing may be established which is base or beggarly: The ceremonies of the Church though they cannot always be costly, yet they must always be comely. Again, if all things be decent, then religious solemnities must be performed with gravity: magnificent they may be and sumptuous, according to circumstance of time, person, and place: but always without vanity, without luxurious pomp, or meretricious bravery. If all things must be done to the glory of God, than nothing may be established in superstitious or idolatrous manner, for that were repugnant to the glory of his majesty: then nothing must be established contrary to the Scripture, for that were repugnant to the glory of his wisdom: then things indifferent must be established as indifferent, not as meritorious or satisfactory, not as necessary to divine worship, to justification or 1 Gal. 5. 2. See Calvin upon that place. salvation: for this were repugnant to the glory of his grace. If all things must be done to edification, than the ceremonies of the Church must not be dark and dumb, but so clearly set forth, that every man may know what they mean, and to what use they serve. If all things must be done to edification, than Church governors must duly intend the soul's health of God's people, framing all their Canons for the common good. To which purpose the Church of jesus Christ useth her ceremonies, either to imprint in men's minds some reverend mystery of religion, as when she appointed thrice 2 Tertul. de coron. militis cap. 3. pouring on of water in Baptism, signifying the trinity of the persons, or once to 3 Greg. epist. lib. primo 41. In tribus merfionibus personarum trinitas, & in una potes. divinitatis singularitas demonstrari. signify the unity of the Godhead, or else some sanctified affection, as when we pray kneeling by the bending of the knee signifying the bending of the heart, or confess our faith standing, to betoken our boldness: or else she desireth to kindle devotion, as when she praiseth the Lord with the melody of music: or to put men in mind of their duty, & so the black garment may admonish the Minister of gravity, the 4 Insignum honestatis vitae Zipp. poli. eccles. lib. 1. cap. 12. Symbolum innocentiae & sanctitatis Zanch. de op. redemp. cap. 16. white of purity. The ornaments of the University may admonish the people to honour him whom the Church hath honoured, and may put the Minister in mind of his duty, seeing he hath received the ensigns of learning and virtue. Finally, even things of inferior regard, must in their kind tend to edification. The very bells must give a certain sound, that it may appear when they call us to the Church, when they warn us to pray for the sick, when they signify that a brother or sister is departed. Yea the very Pulpits and seats must beso placed, as every man may conveniently hear: so every thing according to his nature and degree must be referred to edification. If all things must be done without scandal, than nothing which is sinful may be established: for all sin is of scandalising nature; yea even things indifferent, wherein is apparent danger of superstition or idolatry, are to be removed: for we must abstain from all appearance of evil. 1. Thes. 5. 22. If all things must be done in order, than confusion by all means must be avoided, and consequently the Church must not exceed in superfluity of ceremonies, lest religion itself be overshadowed (as it were a grape) with much abundance of leaves. If all things must be done in order, than the Lay-man must not be suffered to intrude himself into the office of a Minister, in ministering the Word and Sacraments: nor the inferior Minister to usurp that which belongeth to the Bishop, but every man must keep his own rank, and therein proceed according to order. And that no marvel, seeing the whole fabric of the World, both the celestial orbs and the globe of elements are framed and upholden by order. The fixed stars in their motions and revolutions, keep a most firm and fixed order. The Planets, though compared with the fixed, they may seem to wander, yet in truth they observe a most certain and never wandering order. The day in opening and closing, the Moon in waxing and waning, the sea in ebbing and flowing, have their interchangeable course, wherein they continue an unchangeable order. The Stork, Swallow, Turtle, and 1 jer. 8. 7. Crane, know their appointed time, * Cicero de natura dear. lib. secundo. & the Cranes do also fly in order. The 2 Pro. 30. 27. Grasshoppers have no King, yet go they forth all by bands. The Bees are little creatures, yet are they great observers of order. Amongst men in peace nothing can flourish, in wars nothing can prosper without order. Order proceedeth from the throne of the Almighty, it is the beauty of nature, the ornament of Art, the harmony of the world. Now shall all things be in order, and the Church of God only without order? God forbid. The Church is a 3 Cant. 4. 12. Garden enclosed, and a garden must be in order. The 4 1. Tim. 3. 15. house of God, and God's house should be in order; an 5 Cant. 6. 9 army with banners, and an army should be marshaled in order. Therefore in the Church of God, Let all things be done honestly and by order. 9 Fourthly, we may observe, that as Church governors The fourth observation. may make Church laws, so all that live in the bosom of that Church, must respectively observe the same: For otherwise how can all things be done honestly and according to order? Therefore as the enacting of good laws, so the observation of them is 6 Tametsi sint obseruatu necessariae, de probis & iust●s loquor etc. Ca●● just. 4. cap. 10. s. 5. necessary. But some will demand, what degree of necessity is required, whether human laws do so bind the conscience, that the not observing of them be a sin? whereto it may be answered, that (to speak properly) God only reigneth in the consciences of men, and 7 1. Iohh 3. 5. sin is the transgression of the law, that is, of law Divine: Notwithstanding, when God's law is so intwined with man's law, that man's law cannot be broken without the violation of God's law, than the breach of man's law is not without sin. Therefore if an Ecclesiastical Canon be made of a matter lawful, in a lawful manner, to a lawful end, by lawful authority, according to the general rules of Scripture, containing in it nothing repugnant to Scripture, nothing contrary to faith or good manners, than that law is approved in the sight of the Almighty: and seemeth to 8 Colligere promptum est has posteriores (ecclesiasticas) non esse habendas pro humanis traditionibus quandoquidem fundaetae sint in hoc generali mandat●, & liquidam approbationem babent quasi ex ore Christi. Cal. in 1. Cor. 14. & inst. 4. 10. 30. Zanch. in compendio loco 16. Bez ep. 24. Calvin and other learned Divines, not merely human, but in some sort Divine. And in the judgement of Beza doth so far bind the conscience, that no man can wilfully transgress it without sin. And although the things we speak of be indifferent, yet being lawfully commanded, the observation of them is not a thing indifferent, but necessary, because the Lord hath said, 9 Rom. 13. 1. Let every soul be subject to the higher power. And though the omission of a ceremony, be in itself a small matter, yet to do it with resistance of authority, is no small matter, for Whosoever resisteth power, resisteth the ordinance of God, and they that resist shall receive to themselves condemnation: and therefore we must be subject for conscience sake. But here peradventure it will be demanded, how this doth stand with Christian liberty? for answer whereof, may it please them to know that Christian liberty consisteth not in breaking of wholesome laws, (God forbid) that were fantastical and anabaptistical: But (to touch it so far as concerns our present purpose) in these branches following. First we are not tied to this or that pattern, but being within ourselves a Church, not depending upon any other: our Church governors have liberty to establish whatsoever (being in itself indifferent) shall to their wisdom seem most expedient; always provided, that all things be done honestly and in order. Secondly, this is our liberty, that things indifferent being established, we retain them not as a part of divine worship, not as meritorious or satisfactory, not as necessary to justification or salvation, but only 1 Treatise of ceremonies. for discipline and order's sake. Thirdly, if there shall happen any contempt or irreverence, they may be altered and changed, by lawful authority, which may likewise 2 Act for uniformity. ordain and publish such further ceremonies or rites as may be most for the advancement of God's glory, and therefore they are not established as perpetual, but so long as in the eye of public judgement they shall seem convenient & profitable for the Church of Christ. But some peradventure will reply and say: If things indifferent be such, as God hath not commanded, why then should the Church 3 Where it is destitute of a commandment it may not presume by any decree to restrain that liberty which the Lord hath given. T. C. lib. 1. pag. 152. presume to impose them upon us, and so abridge our liberty which God hath not abridged? I answer, that it is no presumption at all, but the lawful use of lawful authority. For things are either commanded of the Lord, or forbidden, or left indifferent. That which God hath certainly commanded, man may not forbid: that which God hath certainly forbidden, man may not command or impose by any law. For that in the judgement of S. Austin deserveth not the name of a 4 Non enim iura dicenda sunt aut putanda iniqua hominum constituta. August. de Ciu. D. l. 19 cap. 21. justum dictum est quod justum est, Grat. dist. 1. cap. 2. law which inioines things unlawful. Again, if authority command the same thing which God commandeth, or forbid that which he hath forbidden, this is not the enacting of a new law, but a dutiful declaration and due execution of God's law. But those things which God hath neither commanded nor forbidden, he hath left to be disposed by the law of man. In which case the Sovereign may command his subject, and the Church her children; and it is the duty of the inferior therein to be obedient. He that denieth this, taketh away the Sun out of the world, dissolveth universally the fabric of government, overthroweth families, corporations, Churches, and kingdoms, and wrappeth all things in the dismal darkness of Anarchy and confusion. And though this be in some sort the abridging of thy liberty, yet it is for the common good, and according to the rules of equity, and the Prince or Church in so commanding thee, doth no further abridge thy liberty then God doth allow them to abridge it. 10 Lastly, when it is said unto the Churches, Let all things be done, it is plain that this duty is laid upon the The fifth observation. Church to provide that these things be effectually done; and consequently, that God which gave her this charge, hath armed her with authority. She may censure disobedient children: God hath given to his Church in all ages, not only a rule for direction, but a rod of correction: this is the judgement of all learned men, as appears by the practice of the whole Christian world. And thus much of the explication, and so I come to the application. 11 Hitherto you have seen the balance of the Sanctuary: Now it remaineth that the Canons and Constitutions The application. of our own Church be weighed & examined in this balance. Wherein, although I acknowledge that laws solemnly established do rather require obedience then disputation: yet because the laws under which we live, are such (God be thanked) as need not to shun the light: and forasmuch as many (otherwise virtuous and well disposed minds, and some of them very learned and laborious in the Church of Christ) while they have traveled in weightier matters, have mistaken somethings of lesser moment: Therefore give me leave in the spirit of meekness to instruct them that are contrary minded: which I do not to call the present laws in question, I have no such meaning, but to quiet and settle the unresolved conscience, that that we may all perform cheerful obedience to God and the Prince. And if any man think that this discourse were more seasonable in an assembly of Ministers, let them consider; First, that this famous auditory is furnished with a great number of the ministery: Secondly, that this is the place of jurisdiction: Thirdly, that the handling of these points is very profitable for the people; for the true knowledge of the authority of the Prince in things indifferent, is the very foundation of Christian obedience. And though I know that the handling of these points is very subject to censure, yet for my brethren's sake of the Ministry, my heart is turned within me, and my bowels of compassion are rolled together, and therefore I am resolved to wade through honour and dishonour, good report and bad report, for the works sake which I covet to perform. Now this application by God's grace shall be divided into three general parts. First, a declaration, that in the Church of England the principal points (for the time will not suffer me to speak of all) are established, honestly and in order. Secondly, a confutation of certain general exceptions to the contrary. Thirdly, an exhortation to keep the unity of the spirit in the bond of peace. And to begin with the declaration; let us first declare the order which our church useth in making of Church orders. 12 By the ancient laws of this realm, this kingdom of ENGLAND is an absolute Empire and 1 Sir Edw. Cook de iure Reg. eccles. folio 8. b. Monarchy, consisting of one head, which is the King, and of a body politic, which body politic the law divideth into two general parts, the Clergy and the Laity. Now the King of England being an absolute Sovereign, and consequently by the law of God supreme governor over all persons and causes Ecclesiastical and Temporal, within his own dominions, may by the ancient prerogative and laws of England, make an Ecclesiastical * Ibid. commission, by advise whereof, or of the 2 Act for uniformity. Metropolitan, he may according to his Princely wisdom, ordain and publish such ceremonies, or rites, as shall be most for the advancement of God's glory, the edification of his Church, and the due reverence of Christ's holy mysteries and Sacraments. And it is further enacted by authority of 3 Anno 25. H. 8. Parliament, that the Convocation shall be assembled always by virtue of the King's Writ, and that their Canons shall not be put in execution, unless they be approved by Royal assent. According to which statute or act of Parliament, it pleased our gracious 4 In the ratification of the Canons. Sovereign to direct his Writ to the most reverend Father in God, the late L. Archbishop of Canterbury his grace, by virtue whereof the Bishops and others of his Province were summoned: and because particular Churches should not be left destitute, the Ministers of every Diocese had liberty to choose two Clerks out of their own body by common consent to represent the rest. These assembling at the place and time appointed, by virtue of other his majesties Writes directed to the rig●● reverend Father in God, the L. Bishop of London then being; duly authorized Precedent of the Convocation, proceeded to consultation, and after long deliberation, set down their conclusions, which being the constitutions of the sacred synod, and the same presented to the King, ratified by his royal assent, confirmed by his highness letters Patents, under the great Seal of England, and by his sovereign authority published, commanded and enjoined to be diligently observed, executed, and equally kept by all the subjects of this kingdom, have a binding force, and are in the nature of a law, and therefore may be justly called the King's Ecclesiastical laws, in making whereof the Church of England without all controversy proceedeth honestly and in order. 13 But to come to particulars, let us first consider our ministery, and then our ministration. The Ministers of England are not in popular parity, but our Bishops are advanced above the rest, being endued with power of giving orders, and the exercise of Ecclesiastical jurisdiction: and that according to the purest and Apostolical times. 5 1. Timot. 5. 22. Timothy and 6 Titus 1. 5. Titus ordained Presbyters, that is, Ministers of the Gospel town by town, and these answer to our Pastors of particular Churches, whose duty is to minister the Word and Sacraments. Timothy himself had the oversight of 7 1 Tim. 1. 3. Ephesus; 8 Titus 15 〈◊〉. Titus of Crete, not only of the flocks, but of the Ministers also: and had authority both to minister the Word and Sacraments, which was common to them with all other inferior Presbyters, and likewise to exercise ecclesiastical 1 1. Tim. 5. 19 jurisdiction, and by 2 1. Tim. 5. 22. imposition of hands to consecrate to holy orders. For the better execution of which duties, it hath pleased Christian Kings in all ages, out of their Princely favours, to grace and countenance Bishops, and by their laws, examples, and bounties, to make them acceptable unto the people, well considering that the decay of the authority of Ecclesiastical Rulers, and the want of yielding to them reverence, honour and fear, is the cause of all evil, as 3 Homil. 2. in ep. 2. ad Timoth. Chrysostome well noted, saying; He that honoureth the Priest doth also honour God: and he that despiseth the Priest, cometh by degrees to this at last, that he waxeth contumelious against God himself. And as these glorious stars and angels are to be honoured, so again they must remember the saying of Ambrose; 4 Amb. de dignitate sacerdot. cap. 3. Magna sublimit as magnam debet habere cautelam. Honour grandes grandiori debet solicitudine circumuallari. 14 Concerning inferior Ministers, the first point to be pondered, is their ordination: For which purpose the place is famously known, being either 5 Can. 31. the cathedral church or the parish Church, where the Bishop resideth. The time, 6 Ibidem. jejunia quatuor temporum, commonly called Ember weeks, which by the wisdom of our Church, are consecrated to a most excellent use, that all the people of the land should fast and pray, that the Lord would bless his Church with learned Ministers, and send forth worthy labourers into his harvest. This is apparent by our Canons and Constitutions, and surely it is an honest, a decent, a holy and heavenly preparation. 15 After the preparation, followeth the Examination both of manners and learning; for the first, the person desirous to enter this holy calling, must exhibit letters 7 Can. 34. testimonial under the seal of some College, where he before remained, onof three or four grave Ministers, with the subscription of other credible persons, who have known his life and behaviour, by the space of three years next 〈…〉 careful is our Church that this should be performed honestly and in order. 16 Concerning their learning, our desire is, that in every parish the Word of God might abound like Euphrates, and as jordan, in the time of harvest; that the doctrine of the Gospel might shine as the light, and overflow as Geon in time of vintage: plant (O Lord) we beseech thee, if it be thy pleasure, in every parish a learned Minister: O Lord let thy urim and Thummin be with thy holy ones, that they may teach jacob thy judgements, and Israel thy law. But (beloved in the Lord) it is one thing to speak of these things in speculation, and another when we come to practise: A Carpenter may contrive in his head a most exact and curious building; but when he comes to the point he can make it no better than his timber will suffer. The defender of the Admonition about thirty three years ago, avouched that 8 T. C. lib. 1. pag. 40. vide Arch. pag. 140. 2000 sufficient Preachers which preach and feed diligently, were hard to be found in this Church. Admit this were true, and seeing there be in England about 10000 parishes, suppose that liberty had been granted to this great Reformer, to have reduced the Church of England to his imagined platform, what would he have done? should 2000 Parishes have been furnished every one with a sufficient Preacher, and 8000. been left forlorn, without public Praying, or Preaching, or reading divine Service? Should they have had none, none at all, either to minister the Communion, or to baptize their children? This had been rude, and barbarous, and the high way either to Atheism, or to Paganism. Should one man have had five benefices? That were contrary to his own principles, for so each parish should have had but the fifth part of a Preacher. Should there have been a general dissolution of parishes, and five reduced to one? Alas that had been a woeful and lamentable reformation. What then remaineth but only that which the Church of England approveth, that is, to be sparing in the former points, and to admit some into the Ministry of meaner, though tolerable sufficiency, till it please God that our famous Universities, which have already furnished many, may by God's grace send out their crystal streams to water the rest of the land. And surely it were to be wished, that some greater encouragement were given to learned men, by increasing their maintenance: For alas, it is notoriously known, that many Church livings have been so pared to the quick, that now they are hardly able to yield vital nourishment, so sharply have they been lanced and lost their best blood. But God be blessed, who hath put into the heart of his Majesty, a holy endeavour to cure the Church of this consumption: the father of mercy give a blessing unto it, and the Lord grant that the Nobility and Gentry of this land may follow his royal example, and that every one in his degree may set his heart and hand to the further building of the Lords Temple. In the mean time I must needs say, that there are not a few in the Universities, grave, learned, and virtuous, which might be employed abroad, but only that sundry Patrons prefer a golden purse before a golden wit. Wherein I would to God that such as are endued with right of presenting to spiritual promotions would consider what an honourable office is committed unto them, and what excellent service they may perform to the Church of God; and let them withal call to mind, what a fearful account such shall one day make, as cease not to prefer their private gain before the public good, but suffer souls to perish through their negligent default, or simoniacal sin. Two reasons may be rendered for Patronages, building the Church and maintaining the Minister: in regard whereof, this honour was granted to the lord of the soil in ancient time, that he alone should present the Clerk, because he alone provided for him. In remembrance whereof, the honour descended to posterity: and therefore you which enjoy this right from your Noble progenitors, as you succeed them in honour, so succeed them in virtue, and as they have been honourable founders, so discharge you a good conscience, and be faithful disposers. And you which possess the same dignity, though not by lineal descent, yet by other lawful interest, it is your part to be good stewards, and warily to discharge this Christian duty, according to that trust which the Church of Christ hath reposed in you: So learning shall be nourished, virtue advanced, religion flourish, and out two famous Universities shall be exalted like the cedars in Libanus, and as the Cypress trees upon the mountains of Hermon: They shall be fair as the Olive tree, and sweet as the Rose: They shall be fruitful as the Vine, and like the Terebinth shall stretch forth their branches to the glory of God, and consolation of his children. But to return to the present state of our Church, it cannot be denied, but that God hath blessed this land with a great number of learned men above other nations; yet seeing the number of parishes is exceeding great, we are constrained to tolerate some of meaner sufficiency. And yet the 1 Can. 34. law requireth that every one to be admitted into the ministery, should understand the articles of religion, not only as they be compendiously set down in the Creed, but as they are at large in our Book of Articles; neither understand them only, but be able to prove them sufficiently out of the Scripture: And that not in English only, but in Latin also. If it be objected, that there have been sundry consecrated which are not thus qualified: I confess it may be true, and it is a just cause of lamentation: but yet (beloved) this is not the fault of the law, but of such as transgress the law. Now I speak in defence of the Laws under which I live: If any whosoever shall transgress the laws, let him answer for himself, or bear his own burden: that which is of God I would willingly defend, but I am no patron of any man's iniquity: I will conclude this point with the charge S. Paul giveth to Timothy, and in him to all other Bishops: 2 1. Tim. 5. 21. I testify before God and the Lord jesus Christ and the elect Angels that thou observe these things without hastiness of judgement, and do nothing after partiality. Lay hands suddenly on no man, neither be partaker of other men's sins. 17 And here let me advise those Ministers which are no Preachers, that they spend not their time idly, but endeavour by all means to grow in wisdom and grace, lest they be a disgrace to that holy calling. For there is no doubt but being at their entrance qualified, as the law requireth, if they shall mark what they read publicly, if they shall delight to read the Bible privately, if they shall join some short and easy Commentary, if they shall inform their judgements by introductions and institutions of Christian religion: if they shall be willing to learn of such as can teach them, and to teach such as ought to learn of them, if they shall be diligent in catechizing, if they shall delight in conference, and meditate upon the law of God day and night, and withal be devout and fervent in prayer; there is no doubt I say, but that God may so bless their grain of mustard seed, that it may grow into a goodly tree, their sparkle that it may become a flame, their drop that it may rise into a river, and overflow like Nilus with her silver streams. Bless O Lord, these gracious beginnings and holy endeavours, let them not be like the morning dew that drieth away, but let them grow in grace, and flourish more and more, like the tree that is planted by the river side. 18 After the examination is tendered * Can. 36. Subscription: and surely to the end that they which should teach other men obedience, may be good subjects themselves, it is expedient that they subscribe to the first article, that is, to the Prince's Supremacy. The second article consisteth of two branches, the book of Common Prayer, and the book of Consecration. Concerning the first, though the admonition to the Parliament did formerly fancy a voluntary and extemporal form of Prayer, as the spirit should move a man, yet the defender of the admonition agreeth with us, that there should be a 1 We agree of a prescript form of prayer to be used in the Church. T. C. See Whitg. t. 9 pag. 489. prescript and 2 We also desire an uniform order, but such and in such sort as we have before declared. T. C. See Whitg. pag. 709. uniform order, the observation of which uniformity both in prayer and ceremony was long ago commended by 3 Quod ad formulam precum & rituum ecclesiast. valde probo ut certa illa extet à qua pastoribus discedere in functione sua non liceat. Cal. add protect. Angl. ep. 87. Calvin to the Duke of Somerset, and therefore we are agreed upon this generality. But to come to particulars, there was set out a book of Common Prayer, in the beginning of King Edward's reign, which Alexander Alesius a learned man of Scotland translated into Latin, as a singular comfort for the whole Christian world in those dangerous days, and this seemeth to be the same upon which Martin Bucer gave his learned censure. In the fifth and sixth year of K. Edward, the former book was reform and brought to such singular perfection, that Archbishop Cranmer offered in Q. Mary's time so he might be assisted by a few more learned men, to defend it against all comers. And profound Ridley affirmed that the whole Divine service was form and fashioned to the true vein of Scripture: & D. Tailor avouched, that there was set out by K. Edward the whole Church service with great deliberation and advice of the best learned of the Realm, authorized by the whole Parliament, fully perfected according to the rules of Christian Religion in every behalf, that no Christian conscience can be any way offended with any thing therein contained. Yea Calvin himself, though he misliked some things in our Liturgy yet termed them tolerable: but I persuade myself, that 5 Cal. ep. 200. In Anglicana liturgia qualem describitis multas esse video tolerabiles ineptias. Calvin would not call any thing tolerable which he judged impious, & therefore I suppose that in hi● judgement there was no impiety at all: & yet some in our Church have refused subscription even in regard of those things which Calvin thought tolerable. But to come to the form of Common prayer, as it was established by Q. Elizabeth: o what blessings hath the Lord vouchsafed the people of this land, by means of that book? how many millions of souls have received comfort by it? how many thousands of learned men have commended and defended it? you shall hear one for all, even that judicious jewel, in whose opinion it containeth nothing either disagreeing from holy Scripture, or misbeseeming sober men. And yet it hath jul. Apol. Lond. 1591. pag. 46. & 170. Procl. Regis pro uniformitate 4. jac. 5. Mart. pleased our gracious sovereigning, that some things should be explained that the public form of prayer might be free not only from blame but from suspicion. wherefore our venerable Convocation, considering how this book hath been allowed by such a world of witnesses, and published by the Sovereign authority of most learned & religious princes, and being persuaded that it containeth nothing but that which may be tolerated with a good conscience: and pondering how this Church hath been troubled with turbulent spirits, and withal hoping that Subscription might be a means to preserve the peace of the Church, how could they do less, than commend the use of this book, and bind all that hereafter shall be admitted either to the ministery, or to any Ecclesiastical promotion by their several Subscriptions to approve the same? Moreover, because it were intolerable that they which have desired consecration, and obtained it at the hands of our reverend Bishops, and that (as we are constantly persuaded) in such form as is agreeable to the blessed word of God, should speak against their own orders, or against that hand wherewith they were consecrated, therefore it is requisite that they should subscribe to the second branch, that is, the book of Consecration. And to the end that they which publicly instruct others, should be seasoned themselves with true religion; and no gap left open to false or curious doctrines: it is most fit that they subscribe to the third and last, that is, the book of the articles of religion, and this also (though in more severe manner) was 1 Calvin. ad protect. Ang. anno 1548. Octobr. 22. Claudenda est etiam janua curiosis doctrinis. Ratio autem expedita ad eam rem una est si extet nen pe summa quaedam doctrinae ab omnibus recepta, quaminter pradicandum sequantur omnes: ad quam etiam obseruandam, omnes episcopi & parochi jure iurando adstririgantur, ut nemo ad munus ecclesiasticum admittatur nisi spondeat illum doctrinae consensum sibi inviclatum futurum. Calvin's advice to the duke of Somerset. In all these points the Church of England requireth subscription, and is therefore sharply censured by her own children. But they which are such admirers of foreign Churches abroad, let them a little in this very point compare the Church of England with that famous Church of Geneva. First, the Church of England requireth subscription of the Ministers, and not of the common people: but the Church of Geneva urgeth not the Ministers only, but the 2 A civibus primum omnium contendit Calvin. ut coactus populus universus ●i●●rato palam papatu in Christianam religionem ac disiplin. am paucis Capitibus comprehensam iuraret. Beza in vita calvini à quibus postea dicedere nequi ministris neque civibus liceret ibidem. people also. secondly, the Church of England requireth this approbation, that her rites are not contrary to the word of God: but the Church of Geneva will have her discipline received in a more high and glorious manner. Thirdly, the Church of England contenteth herself only with subscription, but the Church of Geneva is more peremptory requiring a solemn 3 Dedit tamen Dominus 20. julij an. 1537. ut palam praeeunte publico scriba à senatu populoque Genevensi in Christianae religionis ac disciplinae simul capita iuraretur. ibidem. oath. 19 After Subscription followeth Consecration, or Imposition of hands, which in the Church of England is performed with such words of wisdom and in such manner, as flesh and blood should not take upon them to control 20 And as our Church is careful to make good Ministers, so she hath a singular regard in placing them. And because many Patrons in placing their Clerks have golden gifts in more precious account then gifts of grace, therefore the Church of England hath providently appointed an oath against 4 Canon 40. Simony. And here I beseech all my brethren of the ministery in the bowels of Christ jesus, to make a conscience of this oath, when they enter their livings: For how can they expect that God will bless their proceedings, if they shall make their beginnings with Simony, and colour it over with perjury? 21 And as our Church is desirous that men may enter their livings with a good conscience, so she is graciously provident that they may discharge their duty when they are entered: Wherefore the law provideth for their personal 5 Canon 41. 42. 43. 44. 45. residence, and in case of absence for a learned supply. 21 And forasmuch as the Church of God in all ages hath had some which after good and plausible beginnings, have notwithstanding proved firebrands of schism, & sounded the trumpet of sedition, therefore the oath of canonical obedience is a touchstone to try their present affections, a bridle to curb their future passions, and a gracious means to preserve the precious peace and unity of the Church. 23 Moreover, the messengers of peace should not only be peaceable, but also painful in feeding the flock of Christ, and yet Sermons heretofore in some places have been very rare and dainty, insomuch that father Latymer in his time compared them to strawberries, which came but once a year. Wherefore that in stead of strawberry Sermons there might be a more plentiful provision in the house of God, our Church hath decreed, that if the Ministers residing upon their benefices be Preachers not lawfully hindered, they shall preach every 6 Canon 45. Sabbath, and if they be no Preachers, they shall procure 7 Canon 46. monthly Sermons. 24 Furthermore because (such is ourself pleasing vanity) we think ourselves fit to fly before our feathers be grown, and sundry to avoid the odious brand of dumb dogs and idol shepherds, are ready to stretch and strain themselves above their strength being forward to speak when silence would better become them; therefore it is wisely enacted, that none shall preach but such as are allowed by the 8 Canon 49. Bishop of the Diocese. In the mean time they must read Homilies, that is, holy and learned Sermons, publicly set out by authority. Surely (dearly beloved) quirking brains may have their conceits, and wanton wits may be more merry than wise: but when these things are judiciously weighed in an equal balance, it will be found that the wisdom of the Church hath disposed them honestly and in order. 25 And as our Church desireth that doctrine may shine like the light of the Lord upon the holy candlestick, so she is careful that the 1 Canon 75. conversation of her Ministers be such as may adorn the Gospel of Christ. In making of which Canon, the church of England may seem to have set before her eyes that golden sentence, 2 Psal. 132. 9 Let thy Priests o Lord be clothed with holiness, and let thy Saints rejoice and sing. 26 And as they should be inwardly decked with godliness and grace, so it is enjoined, that their outward 3 Canon 74. apparel shall be sober and grave, every way correspondent to their calling, that all things may be done honestly and by order. And thus much of the Ministry, and so I come to our ministration. 27 The beginning of our Church Service, is with some memorable sentence of holy Scripture appointed for that purpose, moving to repentance and prayer, or magnifying the mercy of God in Christ: then after a holy exhortation, all of us both Minister and people fall down before the throne of grace confessing our sins, with an humble, lowly, penitent and obedient heart, meekly kneeling upon our knees: without question (beloved) here is a holy and a blessed beginning. Now because that God which dwelleth in 4 Esay 57 15. eternity, hath respect to an humble and contrite spirit, and hath appointed the Minister to comfort them which mourn in Zion, therefore in the next place, the Minister in the name of jesus Christ, pronounceth forgiveness of sins to all that truly repent and unfeignedly believe his holy Gospel. This is the oil of gladness, the balm of Gilead, the fountain of grace for the washing away of sins,: 6 Cant. 4. 15. O the fountain of the gardens, the Well of living water, and the springs of Lebanon. And lest any man having the pardon of his sins pronounced, should take occasion of carnal liberty, therefore our Church doth presently apply a preservative against presumption, and a conservative of all grace and godliness, even that zealous and piercing prayer, which the Lord jesus himself hath taught us. And because when we have done all that we can, we are 7 Luk 17. 10. unprositable servants, and must 8 Phil. 3. 13. forget that which is behind, and endeavour ourselves unto that which is before, therefore as though we had yet done nothing, we beseech him to open our lips, that our mouth may show forth his praise. And so with prayer to him which is best able to help us, we give glory to the blessed Trinity, in all which what is there, which can be bettered by the wit of man? Now forasmuch as the mind of man in prayer mounteth aloft with Eagles wings, piercing the clouds with ardent affection, and pouring out her plaints in the bosom of the Almighty, therefore lest the vehement attention which is required in prayer, should be dulled by long continuance, our Church useth a profitable variety, intermingling the reading of heavenly wisdom: wherein the soul tasting and seeing how good and gracious the Lord is, feedeth upon him by divine contemplation; and so returneth to prayer with a greater inflammation. The Psalms being a storehouse of all godliness, wisdom, and grace, so plain to the simple, so profound to the wise, so profitable to all sorts, in all ages, in all estates, joy or grief, prosperity or adversity, our Church desireth to make familiar to all men, and therefore we read them over every month, still interlacing the Hymn of glory to the blessed Trinity. Then follow Chapters of the old and new Testament, intermingled with sacred Hymns, all in a known language, so God is glorified and the people edified. It is true that to some parts of the Apocrypha we give public audience in our church, yet we omit some * As the books of Maccabes, and 3. and 4. of Esdras. books thereof, and read them not at all; and those books we read, we read not altogether entirely, but omit some 1 Tob. 5. 6. and 8. in the calendar of the book of common prayer explained etc. Chapters and pieces 2 Eccles. 46. verse 20. and in other places. of Chapters, which some have thought capable of hard construction. And if any thing we read be such as may seem to found suspiciously or doubtfully, we hold it our duty to make the most charitable and christian construction: and if we cannot of ourselves satisfy ourselves, we are referred for resolution of our doubts to the * Preface to the Book of Common Prayer. Bishop of the Diocese, of whom what interpretation is to be expected, the Church doth teach us, binding him to do nothing contrary to the book, and proclaiming withal in the book, that nothing is ordained which is not the very pure word of God, or evidently grounded upon the same: and therefore his interpretation being accordingly performed, should in reason satisfy and content us. Furthermore we receive them for human compositions and not for divine, & therefore we read them not 3 Articles Anno 1562. artic. 6. for confirmation of Faith, but for information of manners, & yet have I said nothing of the liberty granted by the Preface of the second book of Homilies concerning the changing of Chapters. Moreover, though some portions of the Canonical, concerning 4 Gen. 36. & alibi. Genealogies, and some other 5 As in Leviticus, Canticles, etc. intricate and mystical points be not appointed to be solemnly read in our Church service, yet we usually allege and expound them in Sermons. Neither is it our meaning to advance the Apocryphal which we read, above the Canonical which we read not: for all Canonical being the sacred Oracles of God, have incomparable pre-eminence of excellency; yet nothing doth hinder, but that some thing in itself of far lesser excellency, may be more familiar for popular capacity. After the Chapter of the new Testament, accompanied with a holy Psalm or Hymn, we all stand up boldly professing our faith before God and men, in that form which is most anciently received in the Church of Christ: for which purpose we use sometimes the Creed of Athanasius, and elsewhere the Creed of the Council of Nice. Having thus fed our minds with heavenly meditation of the blessed Word, and confessed our faith in the holy Trinity, we fall a fresh to Prayer: we pray for our Prince, for all the States of the land, for all God's children, and that for all blessings spiritual and temporal: and we pray only to God, and only in the merits of jesus Christ. And because the life of man is subject to a seaof miseries, and little do we know what storm may hang over our heads, and suddenly surprise either us or any of our brethren; therefore that God's present wrath may be appeased, and future dangers graciously prevented, we humble our souls in the presence of God with a most devout Litany, which is so pathetically penned, that it may seem to soar aloft with wings of sanctified affections, and to pierce the skies as it were with darts of devotion. And after some time spent in Prayer, we intermingle again the reading of God's holy word: to beat down sin, we read Gods fiery law, and fearful commandments, religiously beseeching him to incline our hearts to keep his law. And to kindle and increase our spiritual joy, we read those comfortable and selected portions of Scripture called Epistles and Gospels. Now for the holy Communion, it is so religiously penned, and so reverently performed in our Church, as is most apt to kindle devotion, to inflame faith, to raise up the mind from earthly cogitations, and to ravish the spirit with heavenly joy: for it is replenished with most zealous exhortations, lowly confessions, piercing prayers, celestial comforts, angelical lauding and praising of God: and not presuming to come to the Lords table, trusting in our own righteousness, but in his manifold and great mercies, we beseech him to grant that we may so eat the flesh of his dear son, and drink his blood, that our bodies being cleansed and our souls washed, we may ever dwell in him, and he in us. And though we are not worthy of ourselves, so much as to gather up the crumbs under his table, yet after the rehearsal of Christ's holy institution (such is the mercy of God, in the merits of Christ) we are made partakers of this heavenly banquet, even of the precious body and blood of Christ, for the forgiveness of our sins, and all other benefits of his passion. So again pouring out prayers, and rendering thanks and glory to God on high, we conclude the celebration of these reverend mysteries, pronouncing a blessing to the people departing. Thus we repent and pray; we rejoice and pray: we thank God and pray: we confess our faith and pray: we read and pray: we hear and pray: we preach and pray: we receive the Sacraments and pray. This is the order of our Church, which may well be called the house of Prayer. jacob when he awaked from the dream of the ladder, he said, 1 Gen. 28. 17. How reverend is this place, it is none other than the house of God, and the gate of heaven. So I say unto you, oh how reverend is this Church of England, where God is thus served? surely it is the house of God, and this gracious serving of him is the gate of heaven. And thus much of the declaration, and now I come to the confutation. 28 As jacob loved joseph above the rest of his children, and in token thereof made him a party coloured coat: so God hath loved the Church of England above many other Churches: he hath decked and adorned her with The confutation. sundry gifts and graces: so that she is like to a king's daughter in a beautiful garment of changeable colours. Of joseph it is said, that The 2 Gen. 49. 23. archers shot at him, and those archers were his brethren: so of the Church of England it may be said, that the archers shot at her, and some of them were her own children. O merciful God, who would imagine that men borne and bred in so holy a Church should shoot so many venomous arrows at their own mother? Some in their fiery zeal, have called our Church music 3 See the answer of Oxford to the petition. meretricious: our reading of the Psalms, the 4 Admonition vide Arch. Whit. pag. 739. tossing of tennis balls: our brief and piercing prayers, 5 T. C. apud Arch. Whit. pag. ●94. cuts & shreds: our choice of the Epistles and Gospels, the cutting and 6 T. C. apud Arch. Whit. pag. 474. mangling of the Scripture: the reading of Service and Homilies, worse than a stage 7 A view of popish abuses remaining. Vide Arch. Whit. pag. 798. play: yea our using of the 8 Admonit. & T. C. vide Arch. Whit. pag. 494. Litany, the 9 Admon. & T. C. vide Arch. Whit. pag. 589. Nicene Creed, the 10 T. C. vide Arch. Whit. 496. Hymn of glory, the Creed of 11 Ibidem. Athanasius, the 12 Admon. vide Arch. Whitg. pag. 494. evangelical Hymns, and the 13 Oxford's answer to the humble petit on & Arch Whitg. pag. 803. Lords prayer itself hath not escaped their censure. What a world are we grown unto, when 14 Admon. & T. C. vide Archiepiscop. Whitg. tr. 9 c. 7. thanksgiving after childbirth, 15 Admon. & T C. vide Archiep. Whitg. p. 598. kneeling at the Communion, 16 Admon. vide Arch. Whitg. pag. 568. reading the holy Scripture and 17 Admon. vide Archiepiscopum Whitg. pag. 727. funeral Sermons are made matters of reproach? yea the whole Communion Book, some are said to call an idol, a Portuis, a piece of Swine's flesh: yea the very Temples of God they are said to term temples of Baal, idol synagogues, abominable sties. But I hope my brethren of the ministery, for whose love I have undertaken this labour, are for the most part more judicious, and of a milder temper: yet because divers of them stand as yet unresolved, imagining that we come nearer to the church of Rome, then in duty we should, and therefore in the tenderness of their conscience, make scruple, whether they may safely join with us or no; therefore I will bend myself to answer those arguments, which in mine opinion do most commonly entangle them: that is certain general exceptions which are universally opposed against the orders & ceremonies of our Church. These fiery darts fly far and wide, the people men and women have learned disdainfully to dash them in our faces: these I hold it my duty to quench, or at least to do mine endeavour; I will therefore bring my bucket of water, and commit the event to the gracious goodness of Almighty God. And for brevities sake I will reduce all these arguments into one, the branches whereof shall be handled in order. Those orders and ceremonies which were neither commanded of God in holy Scripture, nor practised in the Apostles times, but are heretical, popish, and antichristian, being scandalous where they remain, and therefore cast out of other reformed Churches, are in no wise to be embraced or assented unto by subscription: but such say they are sundry of the orders and ceremonies of the Church of England, therefore not to be embraced nor yielded unto by Subscription. 29 And first they * Admon. in principio. The first objection. require that nothing should be placed in God's Church, but those things only which the Lord himself in his word commandeth. Now it is supposed that we have many rites, which are not commanded, as for example, where is the Surplice commanded? where is the Ring in marriage commanded? where is the Cross in baptism commanded? where is kneeling at the Communion commanded? These and a number of other things are used in our Church, which (as it is objected) God in his holy Word hath no where commanded. To which objection I answer: First, that if under this word (commanded) they comprehend things commanded in general, than these and the like orders of our Church are commanded. If they demand where? I answer, in every place where God commands us to obey our Prince. For the meaning of God's commandment is, that we should obey the Prince in all things lawful: but things 1 1. Cor. 10. 23. indifferent, are things lawful: therefore God commands us to obey our Prince in things indifferent: But all these things are indifferent: & therefore in all these God commands us to obey our Prince: yea even in this my text it is commanded, when it is said; Let all things be done honestly and by order. Secondly, if by (commanded) they understand a particular command: then I grant that these things are not so commanded: but neither are their own rites, they so much desire, any where thus commanded. A white Surplice (I confess) is nowhere commanded: neither is a black gown, or cloak any where commanded. Kneeling at the Communion is nowhere commanded: but neither is sitting or any other gesture which they allow, any where commanded. If our orders may not be received, because they are not commanded, than neither can theirs be embraced, for they are nowhere commanded. If theirs be not commanded, and yet be lawful: then ours also may be lawful though they be not commanded. Let themselves be judges, let them acquit us or condemn us, choose them whether. Thirdly, as they are not commanded, so are they no where in holy Scripture forbidden, either directly or by consequence: if they be, let the places be produced; if they be not, then seeing they are neither commanded nor forbidden, the Lord hath left them as things indifferent: and therefore authority may command them, and we may with a good conscience observe them without sin. Fourthly, it shall be convinced by example; and first, what special commandment of God was there for 2 Hester 9 21. Purim, which Mardocheus enjoined, 3 29. Hester set forward, and the 4 23. 27. jews established for all generations? Was the institution divine or Ecclesiastical? If merely divine, let it so appear by divine authority: if eccclesiastical, than I inquire, whether it was lawful, or unlawful? If lawful for the jewish Church, why not for the Christian? If it be said that the jewish Church was directed by the spirit, it is true: And unless the contrary could be proved, why should we not judge the like of the Christian Church, which hath more ample promises? If it be said that Hes●●● and Mardocheus did it by special and extraordinary directions; they must consider, that we must not fly to extraordinary motions without sufficient warrant of holy Scripture. And this seemeth to be done by the ordinary power of the Church: for the jews in Shushan kept the 5 9 18. fifteenth day of the month Adar with feasting and joy: the jews of the villages kept the 6 19 fourteenth, & Mardocheus brought them to an uniformity by enjoining of 7 21. both days. Afterward the jews by reason of an other deliverance added the 8 Maccab. 15. 36. 37. thirteenth day, changing it from fasting and mourning, to feasting and joy: and the like they did commonly, upon the like occasion. If any imagine it to be unlawful (though that imagination were very strange) let him cast his eye upon another example, I mean the feast of the Dedication, which was no where commanded in the law: yet was solemnly 2 1. Maccab. 4. 59 observed, and 3 john 10. 22. 23. Christ himself may seem to have approved it by his presence. But to leave these jewish festivals, and to come to the Christian. Are there not many which were instituted in the primitive Church, and ever since continued in the Church of Christ? The feast of the Nativity is nowhere commanded in scripture, yet hath been allowed by the general consent of all Christian nations. Some 4 Bullinger ep. 129. inter epist. Calu. reformed churches have laid away those festivals, which bear the name of Saints: yet 5 The Churches of France and Flanders in their observation upon the Har. s. 16. ad Boh. obseru. 1. they which use them not themselves, excuse the use of them in the Church of England. The Church of 6 Priusquam urbem unquam ingrederer, nulla prorsus erant feria praeter diem Dominicum. Calvin. epist. 118. Geneva at the coming of Calvin, observed no holidays, but the Sabbath only, for so it pleased 7 Farello & Vireto hoc vtil● visum fuerat, ibidem. Farellus and Viretus to appoint. The same decree, which banished 8 Quae apud vos celebrantur eodem plebiscito acceptae sunt, quo ego & Farellus fuim●● expulse. Calvin. epist. 118. Farellus and Calvin, brought in other holidays: and Calvin at his return from banishment sought a 9 Ibidem. middle course, which was, that the feast of the Nativity should be celebrated, and as for other holidays, there should be solemn prayers in the forenoon, and the people should return to their labour in the afternoon. This proving inconvenient, they were all again abrogated, except the Sabbath only: Calvin 10 Ego sanctè testari possum me inscio ac ne optante quidem hanc rem suisse transactam. ibid. protesting that he was not the cause thereof, yet not 11 Ego tametsi neque suasor neque impulsor sui, sic tamen accidisse non moles●èfero. ibid. misliking it being done. 12 Bullinger ep. 129. inter epist. Cal. Other reformed Churches used some more, some fewer, according to their Christian liberty. Wherefore it is clear, that the Church in all ages hath used authority in things indifferent: and the customs and constitutions of the Church which are not repugnant to the word of God, have been generally approved although no where commanded. Lastly, though the admonition would have nothing placed in the Church, but that which is commanded in the sacred Word, and grounded upon this assertion, as upon an oracle: yet the 13 T. C. lib. 1. pa. 27. & 31 defender of the Admonition was forced (such is the light of truth) to forsake his friends the admonitioners, and to confess the plain contradictory of their position to be apparently true. 30 Secondly, our opposites do glance at us as though the orders and ceremonies of our Church were not 14 T. C. lib. 3. pag. 97. A very dangerous thing to ground any order, or policy of the Church upon men at all, which indeed ought to have their standing upon the Doctrine and orders of the Apostles. etc. Apostolic. To which I answer, that those Apostolic times we honour and reverence, not only for doctrine, which then did run most clear, as being nearest to the crystalline fountain, but also for discipline, so far as the state of those days could possibly suffer. But though the doctrine of the Apostles be fully set down in the Apostles writings, yet the discipline is not so. The reason whereof is because the doctrine is one and the same, eternal and unchangeable, and therefore it is called an 15 Reu. 14 6. everlasting Gospel: but the discipline (especially the ceremonies) is for the most part variable, according to circumstance of time and place. Therefore the whole doctrine is purposely and plentifully; the discipline only in part by occasion and sparingly delivered in holy Scripture: and consequently what the orders Apostolic were, can not be fully known by the Apostolic writings: & yet of those which are known, the grand and main points are observed * Accessimus quantum makimè potuimus ad ecclesiam Apostolorum etc. Nec tantum doctrinam nostram sed etiam sacramenta precumque publicarum formam ad illorum ritus & instituta direximus. jewel. Apol. L●nd. 1591. pag. 170. in the Church of England: as namely among other the government by Bishops, and the ceremony of laying on of hands in the making of Ministers. Moreover, those that call for reformation, do not ¹⁶ themselves absolutely and altogether embrace the Apostolic orders, as for example, to salute with a holy kiss was an 1 Ro. 16. 16. 2. Cor. 1●. 12. 1. Thes. 5. 26. apostolic order, which now is not thought fit to be restored in reformed Churches. So 2 Jude verse 12. 1. Pet. 5. 14. Love-feasts were used in the Apostles time, but are not received in * Quid quòd quadam illorum instituta veluii communes illa● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsa necessitas abolevit. Beza epist. 8. reformed Churches. Furthermore the Church of England altereth nothing from the Apostolic institution, but such things only as may be altered. One kind of Physic agrees not to all bodies, neither one kind of ceremony to all Churches: the same Physic which is good for the body when it is young, may be dangerous in the same disease when it is old. One manner of discipline may beseem a city, and an other a kingdom. One may be good for a Church newly planted, and an other when it is in the flourish. One ceremony may be seemly for the time of peace, and an other for the time of persecution. Now to require like where the case is unlike agrees not with reason. Our Saviour did celebrate the Communion 3 1. Cor. 11. 25 after Supper, and it was fit he should so, for the Passeover by the law was to be eaten between the 4 Exod. 12. 6. two evenings: and the Communion was to succeed the Passeover, therefore it was fit that the Communion should be instituted in the evening. But for us to celebrate it in the morning is far more convenient. For I make no doubt but our learned and godly brethren, which seek reformation, will in this point rather join with the Church of England, and with all other Christian Churches which make choice of the morning, then with the Anabaptists, which celebrate it in the evening after supper. And to proceed, in the Apostles time they did baptize in 5 Act. 8. 36. rivers and fountains; shall we therefore leave our Churches, and baptize our children in rivers to the imitation of the Apostles? that imitation were undiscreet, for they lived in time of persecution, and therefore were glad to take the opportunity of time and place. We live in time of peace, wherein the Churches (God be thanked) are open unto us. If God for our sins should lay persecution upon us, we must be content to do as they did. And there is no doubt, but if God had given them that liberty, which he hath granted us, they would have done in this point as we do, and have thanked him for the blessing of peace. In the Apostles time the Ministers lived by voluntary 6 Act. 4. 37. contributions, or by their own 7 Act. 20. 34. 1. Cor. 4. 12. handy labours, for how could they do otherwise? They lived not only in persecution, but their enemies the Levitical Priests had the tithes during the standing of the Temple. But now when tithes are appointed for the Ministers of the Gospel by Christian Princes, shall we return to handy labour, or voluntary contributions? In the Apostles time, the people sold their possessions, and laid the money 8 Act. 4. 37. at the Apostles feet; but shall our people be tied of necessity to do the like? In the Apostles time there were no Christian Colleges, nor Universities founded; shall we therefore dissolve our famous Universities, and dam up the wellsprings of learning? In the Apostles time it was hard to find any Christian Hospitals for the poor; but is this a reason that now we should have none? In the Apostles time the 9 Sixtus Senensis biblio●●. sanct. l. 3. de part. meth. 4. Bible was not divided into Chapters and Verses as now it is; shall we therefore relect an invention so commodious? In the Apostles time, the bounds of Parishes were not so distinguished as now 10 Honorius Arch Cant. did first divide his province into parishes. vide D. Godwine in Cat. The third objection. they are; doth it therefore follow that this distinction must be taken awa●? not so (beloved:) for when the state & condition is unlike, an absolute conformity is not to be urged. 31 Thirdly, it is commonly objected, that our ceremonies are * Now they must be discerned from others by Popish and Antichristian apparel, as Cap, Gown, Tippet. And again: Now we must have surplices devised by Pope Adr. Adm. popish and Antichristian, yea & some of them not only popish but jewish also: to which it may be answered that if their meaning be, that they are the invention of Antichristian Popes, this censure (as they apply it) will undoubtedly prove more sharp than sound, because many of our rites which they so brand, and amongst the rest the 1 They confess that the cross in Baptism was mentioned by Cyprian: Treatise of cross printed at Amsterdam 1604. Cross, were in the Church before the Popedom was hatched. And although it may be that some of our ceremonies were devised by the Bishop of Rome: yet it followeth not that they were the invention either of heretics or of Antichrist. For though now the Church of Rome be heretical, and seemeth to be the very cage of Antichrist, yet in ancient time it was not so. A great number of Bishops there before Sylvester were holy men and Martyrs: But suppose some of our orders were devised by papists and heretics, what then? If among the filth of their heresies saith a great 2 T. C. in cp. before his 2. book. controller of our Church, there be found any good thing, as it were a grain of good corn in a great deal of darnel, that we willingly receive, not as theirs, but as the jews did the holy Ark from the Philistines, whereof they were unjust owners. And again he saith, it may come to pass that the synagogue of Satan may have some one thing at some time with more conveniency than the true and catholic Church of Christ: as for example; The Church did use in ancient time to power water thrice in Baptism in token of the Trinity: The 3 Sozom. lib. 6. cap. 26. Eunomian heretics devised the pouring of water once, to cross the doctrine of the Trinity. But what? shall once applying of water be for ever unlawful, because it was brought in by heretics? our controller confesseth the contrary, and affirmeth that it is used in most reformed churches. And surely it is not only lawful, but in some cases more convenient: for where thrice hath been abused to signify three Gods, there once may be expedient to betoken one God: likewise in cold countries, especially in winter time, and the rather when the child is weak. Some flowers may grow in the wilderness, and some things may proceed from heretics, and yet not unseemly to be used in the Church of Christ. Many of our Colleges were builded by papists, yea and our Churches partly by papists, partly by 4 Greg. lib. 10. ep. 71. paynim, and must they needs be pulled down, only because they had heathenish or heretical founders? Furthermore if they term all ceremonies popish and heretical which were used by Papists and heretics, then sundry absurdities will follow. For so, many innocent orders primitive and peradventure Apostolic shall be branded with the name of popish or heretical: for there is no doubt but sundry such have been used in the Church of Rome. Moreover, this will breed a scrupulosity in the minds of men: for seeing there have been so many swarms of heretics, how can we assure ourselves of any ceremony, that it hath not been used by heretics at one time or other? A true opinion if it be holden by an heretic or idolater, by Antichrist, or the devil himself, it must not be forsaken: for all truth is the truth of God wheresoever it be found, though it be in the mouth of the devil: and shall we abhor a ceremony which the primitive Church devised, and our national Church hath judged comely and convenient, only because it had the hap to be handled of papists? Not whatsoever heretics, idolaters, or any wicked persons have done or said, but what they have done or said heretically, idolatroussie, wickedly, is to be abandoned, so far as it is evil: but whatsoever in their actions is fit or requisite to be done, is from God, and therefore in that respect not to be abhorred. Lastly, if they call them popish, because they were abused in popery, we confess it to be true, they were abused to idolatry, and that most shamefully: The bells were rung to Mass, the Surples was worn at Mass: In the Church they said their Mass: in the Pulpit they maintained their Mass: But what can be concluded of all this? Inconveniency only, or unlawfulness also? If inconveniency only, let it be granted for disputation's sake. But do they think, that they shall ever so long as they live, find a Church upon the face of the earth so angelical, that it shall be void of all inconvenience? or must a man for a bare inconvenience, break out of the common pale, transgress the law of his Prince, leave his pastoral charge, and make a rent in the Church of Christ? At Geneva the use of the Wafer-cake being brought in, in the Calui●●● bon●s nonnullos ista mutatione vs● adeo essenses ●t etiam 〈◊〉 〈◊〉 〈◊〉 sibi abstinendum pataren, serio m●●●●t 〈◊〉 ob istud 〈◊〉 lite● m●uerent, sic 〈◊〉 〈◊〉 〈◊〉 ●●us. Bez● in vita Ca●●●● anno 1558. absence of Calvin, did seem to sundry godly men a thing so offensive, that they were of mind to have refrained from the Lords supper: But Calvin being demanded his judgement, wished them rather quietly to use it, then to make any tumult in the Church of God. How abominably the Wafer-cake was abused in popery every man may know: It was made an idol, and palpably adored with the highest kind of divine worship. Yet Calvin though thinking it inconvenient, did earnestly admonish them, not to be contentious about a thing indifferent. The Ministers and people of Geneva, virtuous and godly men, did follow this counsel of Calvin, and quietly yielded their consent, and I hope you will not accuse them that they wounded their conscience. But if you think still, that a thing abused to Idolatry, is ipso facto, made unlawful, it is fit that the grounds of your opinion be examined. 32 The example of 2 2. Reg. 18. 4. Hezechias breaking in pieces the brazen serpent, will not prove that King james aught of necessity to abolish the cross, the Surplice, and other things you mislike. For the brazen serpent was plainly made an idol, and so it continued at that very day: but when our gracious Sovereign came unto the crown, neither the cross nor any thing else was used idolatrously by the Church of England. If it be replied, that Queen Elizabeth at her entrance to the crown, did find many things polluted with superstition and idolatry, which as you suppose, aught to have been removed by the example of Hezechias; than you must consider, that abuses may be reform two ways: either by destroying the thing abused, as Hezechias did the brazen serpent; or by taking away the abuse, the thing remaining, as in the planting of Christianity, when the temples of 3 Greg. prim. epist lib. 10. epist. 71. heathen idols were changed into the churches of the living God. And the example of Hezechias in using the one, doth not abridge the liberty of Christian Princes in using the other. Witness the same Hezechias, who though he took away the high places, and broke the images, and cut down the gro●es, and broke in pieces the brazen serpent; yet spared he the chapels which Solomon had built for Ashtoreth the idol of the Zidonians, and for 4 1. Reg. 11. 7. Chemosh the idol of the Moabites, and for Milcom the abomination of the children of Ammon. For it is evident, that those high places remained till the days of 5 2. King. 23. 13. josias. Hezechias destroyed the serpent, because he found it at that present adored, and doing much harm: he spared the other because he found them standing only as forlorn things, at that present without any harm. Yet God gave him this testimony that he 6 1. King. 18. 6. clave to the Lord and departed not from him, but kept his commandments which the Lord had commanded Moses. And as Hezechias in breaking down the serpent, did not prejudice his own liberty, of sparing the other: so his sparing the other did not restrain josias from using his liberty in pulling them down. Indeed wisdom requireth that a safe course be taken for prevention of evil where danger appeareth, which our late Queen of famous memory most religiously performed, whose zeal in planting and establishing Gods true religion and abolishing of superstition, was nothing inferior to the zeal of Hezechias. She found the fiery flames burning the bodies of the living, and the bones of the dead: she graciously quenched them. She found the Scriptures locked from the people in a strange language: she unclasped the book, and gave it to her people to meditate thereupon day and night. She found the candle of the Gospel quite extinguished: she did light it again (as it were) as the beams of the Sun. She found the people worshipping of images, creeping to crosses, committing idolatry in every thicket, and under every green tree: Will you see her with Hezechias breaking in pieces the brazen serpent? then behold and look back to her royal 1 The Queen's Injunctions 23. Injunctions, commanding to Take away, utterly extinct and destroy all shrines, covering of shrines, all Tables, Candlesticks, Trindals', and rolls of Wax, Pictures, Paintings, and all other monuments of feigned miracles, Pilgrimages, idolatry and superstitions, so that there remain no memory of the same in walls, glasses, windows, or else where within their Churches, etc. And again, That 2 Iniunct. 35. no persons keep in their houses any abused images, tables, pictures, paintings and other monuments of feigned miracles, pilgrimages, idolatry or superstition. Yea she banished the cross so far as it was an idol, or in any danger of idolatry. For whereas the cross was either permanent or transient: the permanent being solemnly adored in the Church of Rome, she altogether abolished, and the transient also for the most part. For whereas in common life the crossing of the forehead was superstiously used, and the like were still to be feared, if it were permitted to popular practice: therefore that was discreetly removed. In the Sacrament of the Supper the use of crossing was of shorter continuance, and the papists do use it rather like conjurers than Christians: & therefore there was no cause why there it should be continued. In Baptism it was more ancient and more free from superstition & actual adoration; therefore Q. Elizabeth retained the cross in Baptism as her godly brother did before her, being desirous, so far as she might conveniently, to frame a conformity to those primitive times. What rust this ceremony had gathered, the wisdom of our Church hath wiped away; For the cross is not appointed to be made by the Lay people, but only by the Minister; and by him in Baptism only; and then not as a dark or dumb ceremony which might be mistaken, but with an express declaration of the meaning and signification thereof, to the end that the same might be freed from all superstitious construction. And to the inten● that all superstition and idolatry might be rooted out of all men's hearts, and all future dangers thereof prevented, the Ministers were 3 Iniunct. 2. enjoined to teach that all goodness, health and grace ought to be asked and looked for of God only, as the very author and giver of the same, and of none other. So the cross continued all the reign of Queen Elizabeth as it doth at this day, not blemished with the least spot or stain of superstition. Neither is it to be doubted, but if time had discovered any such abuse, that religious Prince would soon have reform it. But these eight and forty years experience may witness to the world, that there was no such danger as some did imagine. For the Almighty who loved us, gave her an excellent spirit, and tempered her zeal with wife moderation. Those things which seemed most superfluous, she lopped away like riotous branches: In matters of greatest moment, she followed the example of God himself in cleansing the * Leuit. 14. leprosy: for first she had a Princely care, rather to purge the house, then to pull it down; and if somewhat must be pulled down, yet rather a few stones, than the whole house; yet where the leprosy was grown incurable, there was no remedy but that part must down and be thrown into an unclean place without the city. Hitherto of the example of Hezechias. 33 Moreover they pretend not example only, but the express commandment of Almighty God, and stand upon a place of Esay, which they urge against the surplice, Ye 1 Esay 30. 22. urged by the ●dm. 2. shall pollute the covering of the images of silver, and the rich ornament of thine images of gold, and cast them away as a stained rag, and thou shalt say unto it, get thee hence. In which place the Prophet speaketh against the coverings of idols; but what is this against the Church of England, which hath long ago extirpated all such abominations? neither is the surplice the covering of an idol, but an ancient ornament of the Ministers of the Gospel. If it be said that it was used by Idolaters, I answer, that in all likelihood all those surplice are consumed and worn away, and not now used in the Church of England: and those which be used, were not received as popish by Q. Elizabeth, but in such sort as they were in use by authority of 2 Act for uniformity. Parliament, in the days of King Edward, and are now continued according to the Practice of the Primitive Church. Furthermore, those coverings in the Prophet were rich and gorgeous with gold, to make the idol more beautiful, and so were a snare to idolatry: whereas no such thing can be justified of our surplice. This point will be the clearer, if we consider a place in Deut. The 3 Deut 7. 25. graven images of their gods shall you burn with fire, and covet not the silver and gold that is on them, nor take it unto thee lest thou be snared therewith, for it is an abomination, etc. In which place what is that which the Prophet calleth an abomination? is the thing polluted, or is the very taking of such a thing abominable? our 4 T. C. vide Arch. Whit. pag. 273. accusers are of a contrary mind, for they grant that the gold of the cope and the cloth of the surplice may lawfully be taken for private purposes. Yet let them take heed l●st they open a gap to sacrilegious proceedings. How much more warily affirmeth Augustine: that 5 August. cp. 154. add public. either private uses in such things are forbidden, or lest any thing be so brought into the house that it be honoured: which interpretation as 6 Zanchius de operibus redemptionis cap. 19 pag. 647. Zanchius declareth, is agreeable to the text, for the prophet saying, covet not the silver, etc. condemneth that covetous humour wherewith some gape after the spoils of idolatry, only to enrich Psal. 241. themselves. Again, in saying (lest thou be snared) he renders a reason why we should not take them, lest the beauty of those golden monuments entangle us with the love of the idol. Wherefore such things must be polluted, that is, defaced and abhorred, so far till there remain no danger of being snared with idolatry, which caution observed they may be used as the creatures of God, for the ⁷ earth is the Lords and all that therein is: which is the reason of the Apostle S. 8 Cor. 10. 26. Paul speaking of meat oftred to idols. Wherein we must consider, that as in the Lords offerings a portion belonged to the priest, so likewise in the offerings of heathen idols. Whereupon it came to pass, that at solemn times when there was abundance of sacrifices, the Priests did send some of their portion to be sold in the shambleses: and 9 Beza ma●or. annotat. in 1. Cor. 10. Beza showeth learnedly out of the interpreter of Aristophanes, that those which returned from the sacrifices did use to carry a portion home with them: and out of Herodoius, that the Egyptians used to sell in the market the heads of sacrificed beasts. Now hereupon arose a question, whether a Christian might with a good conscience buy such meat in the shambles, and eat it; and again if he were invited to a feast where such meats were, whether he might eat them? To the former S. Paul answers: 1 1. Cor. 10. 25. Whatsoever is sold in the shambles, eat, making no question for conscience sake, for the earth is the Lords, and all that therein is. To the latter part he answers: 2 verse 27. But if any of the unbelieving invite you, and you be willing to go, whatsoever is set before you, eat, ask no question for conscience sake. Whereby it is clear, that the idolatrous abuse of a thing, doth not take away the lawful use of it: It may still be used, as it is the good creature of God. It will be replied, that things polluted may be used again for 3 Surplices, copes, tippers and caps may be applied to a good use, either common or private, as they will best serve. T. C. see Arch. Whit. p. 273. civil use, public or private, but not for 4 We think it an attire unfit for a minister, the surplice especially more than the other two (the cap, and the tippet) because such hurtful Ceremonies are so much more dangerous, as they do approach nearer the service and worship of God. T. C. vide Ar. Whitg. pag. 256. sacred. But how can this be? because wicked men have kneeled to their idols, may not I therefore pray kneeling to the living God? for kneeling though it be a most seemly order, yet it is in itself indifferent. Or because such a fountain, or such a stream hath been dedicated to an idol, may not I therefore baptize a child in the water proceeding from the same fountain or stream? for to take of this water or that water, is neither forbidden nor commanded, and therefore indifferent. But to handle the point a little more distinctly, If things indifferent once polluted, in respect of all sacred use become stained rags and abomination; then I would know whether this be for a time or everlasting? if for a time only, for what time, and whether eight and forty years be not sufficient to wash it away? Or if it be an everlasting stain, than I demand whether those particular things only, which were actually dedicated to idols, be so stained; or whether this stain shall everlastingly be imputed to the whole kind? To affirm the latter, were a hard and unadvised censure, and contrary to their own practice. For what though some bells have been rung to the sacrifice of idols, may no bell therefore be rung to the service of the living God? and shall not only the particular abused be counted abominable, but shall those innocent things which never were so abused, be eternally blemished? undoubtedly this is but a fancy, which hath no warrant from the words of Esay: for he speaketh plainly of the coverings of idols, which without doubt were particularly abused to idolatry. But if the stain stick only to the particular thing actually polluted, than this argument cannot greatly be urged against the surplice: for not many of Queen Mary's surplice do now remain, and if they did, the matter were soon remedied, and time itself in short time would wear them away. Neither can it be at all urged against the cross in baptism: for a popish Priest maketh one cross, and the Minister of the Gospel makes an other; here are divers individual actions, and consequently divers particular crosses: therefore in this case the pollution of the one, cannot spot and defile the other. Yet what if that very particular polluted (the pollution being taken away) may be employed in the service of Almighty God? Did not * judg. 6. 25. Gideon sacrifice to the Lord the ox that was dedicated to Baal, and burn it with the wood that grew in the grove of Baal? If it be replied that he had a commandment, it is true; but profound 1 Epist. 154. Augustine thinketh that this commandment extends to us also, and thereupon gathereth this general doctrine, that things dedicated to idols, may be employed to the honour of the true God. And this seems to be the judgement of the Christian world. For when Christianity was first preached, the Temples of idols in England, France, and so through the world, were turned into the Churches of the living God. Again, when popery was banished, yet all 2 ubique locor●m in ●●nibus sere regnis & provincijs quae evangelium amplexa sunt, templa ipsa in quibus idololatria admissa fuit tot annos retent a sunt, eversis tantùm altaribus. Zanch. de op. redemp. lib. 1. cap. 12. popish churches were not pulled down, but many remain and some at Geneva still employed for the service of Almighty God. 3 Ex. 23. 24. And Calvin saith, that it may be done without scruple of conscience. Some 4 Non desunt 〈◊〉 doctic viri qui sentiunt & scribunt omnin● talia templa esse diruenda. Zanthia. ib. learned men I grant (beyond the seas) have thought otherwise; but they are confuted by Zanchius; and the Ministers of England which seek reformation, I hope, are more considerate then to pull down Churches. But concerning Churches, they return us this answer, that they are 5 As for Churches it hath been answered that they have a profitable use, & therefore they are evil compared with the surplice which beside that it bringeth no profit, hurteth also. T. C. vide Ar. Wh●t. p. 284. profitable: wherein they confess that even these particulars, which have been abused to idolatry, may be used in the service of God, so they be profitable. Therefore the question is come to this issue, whether the things questioned be profitable? wherein who shall be the judge? those that sit at the stern of the Church, are persuaded that they are 6 K. jam. in ratification of the Can. profitable, from whose judgement if they will depart, it behoveth them to bring more sound and demonstrative reasons, than hitherto they have produced. But I will conclude this point with the consent of their own standard bearer, who having in his first book called the surplice a mark and sacrament of popish abomination, & having pronounced that it bringeth no profit but hurt: yet in his third book, dareth not hence conclude any unlawfulness, but only inconveniency: and would not have any man to forsake his pastoral charge in regard of a surplice. And thus much for clearing our ceremonies from imputation of popery. 34 Now fourthly let us consider whether they be jewish, wherein we affirm that the Church of England doth approach no nearer to the jews, than the law of God and the state of Christianity doth permit. For what is it that they control under the name of jewish? is it their meaning that we should use nothing in the Christian Church, which was used by the jews? 7 Nehem. 8. 4. Esdras a jew preached in a Pulpit of wood; shall wooden Pulpits therefore be unlawful? The jews buried their dead 8 john 19 40. in linen clothes, shall this likewise be rejected as jewish? But both these things our reproovers approve, by their own practice. Wherefore it is agreed that some things used by the jews, may be retained: and yet they are retained, not because they are jewish, but because they are decent. Beside these ceremonies of decency and order, the jews had other, which by the ordinance of God were 9 Colloss. 2. 17. types of Christ, and these as we all confess are solemnly 10 Heb. 9 abrogated, and never to be resumed, as circumcision, sacrifices and such like. But can it be proved, that we use any such thing in the Church of England? let it be granted that Levitical garments in regard of their mystical representation are abolished: yet how can it appear that any of our garments are Levitical? Suppose there be some resemblance in matter of form, what then? is the Church of Christ bound so far to avoid all conformity with the jews, that she may not at all resemble them in a matter of decency? Our musical harmony they would likewise abolish as jewish, but they have not yet proved, that church music vocal or instrumental, is such a jewish ceremony as aught to be abrogated. The princely Prophet 11 1. Chro. 25. 1. David brought into the Church the melody of music, for the better praising & lauding of God. For the sweetness of harmonical sounds doth insinuate itself into the soul of man, preparing the affections for the service of God, lifting up the heart towards heaven, delighting the mind, kindling devotion, and ravishing the spirit with celestial joy. If it be said, that some come to the Church rather to be delighted with music, then to be instructed with religion, what then? yet in that they come to the Church I rejoice, yea and I will rejoice. So some come to the Church with purpose to entangle and catch the Preacher, and yet it pleaseth God sometimes that they are catched themselves. As 1 Seductus ex lectione inst●t. 〈◊〉. Cal. Ruardus ●apper explic. Tom. sec. Art. 8. Pighius did read Calvin's Institutions, of set purpose to confute them, yet it was God's will that thereby he should be reduced to the right way in the Article of justification. And father 2 Father Lat. pag. 70 1596. Latimer can tell you, that some came to church of purpose to take a nap, and yet he had rather that they * Bellar. de instif. l. 2. cap. 1. in eandem sententiam sive potius errorem ('em Eu.) de caussa formali iustific. incidit Alb. Pig. Cont. 2. should go a napping, than not go at all. Even so it may be, some come to the Church only to hear the melody; yet who can tell, but it may please the wisdom of that heavenly teacher to find out a way, that hearing those things wherein their ears delight, they may also learn that wher● by their souls may profit? The form of our Church they brand likewise with judaism, as being framed after the fashion of the jewish temple: but the temple had rooms for sacrifices, to which there is no resemblance in our churches: and for the rooms of receipt, they had 3 Ad●icom. in descrip. urbis Hierosolyma. Atrium Gentium, proper to the Gentiles, and Atrium judeorum, proper to the jews. And again, for the jews, they had one partition for men, and an other for women: And again for men, they had a several for the people, a several for Priests, and a several where the high Priest entered once a year. Peradventure they will say that our chancels are like the jewish sanctuary: But if we respect the form, the sanctuary was 4 1. Reg. 6. 20. square; if the magnificence, it was overlaied with 5 Ibidem. gold; if the ornaments, there was the 6 Ibid. verse 19 and 23. Ark and the glorious Cherubins; if the separation, it was divided from the Holy by a 7 2. Chron. 3. 14. vail; if the situation, it was at the 8 See Adric. West end of the Holy; if the adjuncts, it had cloisters, 9 1. Kings 6. 10. galleries, and chambers adjoining; if the use, it was only for the high 10 Heb. 9 7. Priest, whither he entered once a year not without blood, which he offered for himself and the sins of the people: all which things are otherwise in our Churches. Lastly, they compare our churching of Women to jewish 11 Admon. T. C. vide Arob. Whi●. pag. 534. purification, but most unjustly, for our Women do not offer lambs, sparrows, and pigeons, which was Levitical, they only resemble them in matters moral. Their abstaining from public assemblies for a season, is not only for health, but a matter of modesty; their giving thanks to God, when they come to the Church, is a Christian duty, neither do I see how this can be called a jewish ceremony, unless to praise God be a jewish ceremony. 35 Fiftly, it is objected that our ceremonies are scandalous: The fifth objection. let us therefore consider what a scandal is, and how many kinds of scandal. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to halt, is properly that part of the trap, whereto the bait is tied, which being overthrown, the beast pulls the trap upon his own head. Metaphorically it is taken for that which is an occasion to hurt or grieve an other: it is often joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a stumbling-block, & may be expounded by it. For whereas a Christian should go forward in the way of godliness, a scandal may be called a word or a deed, which is laid as a block in his way, whereby he may fall or stumble, or any way be hindered in his virtuous course. Scandal is of two sorts, given or taken; to give scandal, or to scandalise, is to do or say any thing which is apt to provoke unto sin, by grieving the godly, wounding the weak, rejoicing the wicked. Some things do scandalise, because they have a scandalising nature, as all sin and wickedness. Some things do scandalise accidentally, because they are scandalously used: and so things indifferent may become scandalous. First, when they are devised for an evil purpose, as 12 Sozomen lib. 6. Hist. eccls cap. 26. the Eunomian heretics devised to power water but once in Baptism, and not thrice, to cross the doctrine of the Trinity: In which age, if any should have left the custom of the Church, in applying it thrice, and have followed the Eunomians in doing it but once, he should have given a very scandalous example: for he might have been probably thought to have favoured their heresy whose example he followed. Secondly, when things originally devised for good, are abused to evil: As in Spain certain hereukes abused the thrice applying of water in Baptism, to signify three gods, which gave an occasion to 1 Ep. l. 1. c. 41. Gregory, as also to the Council of 2 Concil. 2. Tol. 4. c. 5. Toledo, to take order that in Spain it should be applied but once. Thirdly, a thing indifferent may become scandalous in regard of the circumstance of time, person or place: as for example, if one in Spain after the constitution of Toledo should have applied water thrice; this (though done in simplicity) had been scandalous in regard of the time, because heretics did then use it to strengthen their heresy of three gods. Moreover, although meats forbidden by the ceremonial law, after the death of Christ became indifferent; yet if a weak brother not persuaded of the indifferency, should profess himself 3 Ro. 14. 15. offended, them thy eating in his presence should be scandalous in respect of the person. Again, though meat offered to Idols might lawfully be eaten, yet to eat in the 4 1. Cor. 8. 10. temple of the Idol were evil in appearance, and scandalous in respect of the place, because it might seem to be done in honour of the idol, so it might grieve the godly and be an occasion of falling to thy weak brother, and harden the idolaters in their impiety. A scandal taken not given, is when that which is not scandalously done, is traduced as scandalous either by error or calumniation. By error, as when the rest of the 5 jos. 22. 16. Tribes were offended with the tribe of Reuben, Gad, and the half tribe of Manasses, for erecting an altar upon the borders of jordan, which they supposed to be erected for sacrifice, but was indeed only a memorial that they had a part in the God of Israel; of which when they were truly informed, they corrected their error, they rested satisfied, and all imagination of scandal was taken away. By calumniation, a good thing may be blamed for scandalous, as when Christ himself to the disobedient was made a 6 1. Pet. 2. 〈◊〉. stone to stumble at, and a rock of offence. Hitherto what scandal is, and of the kinds of scandal, now let us apply all this to the Church of England. We are accused for retaining many scandalous ceremonies: but is the scandal given, or is it only taken? If we give any scandal, let it appear wherein, & to whom. And first, is there any ceremony in our Church, which is of a scandalising nature? And to begin with the Surples, is it a thing in the own nature simply unlawful? not so; for those which most spurn at it both in 9 T. C. l. 3. pag. 262. England and 10 Beza cp. 8. Geneva, confess it to be a thing in the own nature indifferent: and that very man who called it 11 T. C. l. 1. pag. 75. a mark and sacrament of abomination, useth these very words, 12 T. C. lib. 3. pag 262. The truth is, that I dare not be author to any to forsake his pastoral charge for the inconvenience thereof; and giveth this reason, because preaching is the absolute commandment of God, and therefore ought not to be laid aside for a simple inconvenience or uncomeliness of a thing which in the own nature is indifferent. And of the same judgement is 13 Respondeo minimè mihi videri deserenda ecclesi●● propter vest●● aut 〈◊〉. lco●, aut e●●smodi verè medium aut indifferens. Beza epist. 8. Beza. But of all other things the cross in Baptism doth most stick in men's minds, let us therefore consider whether that be of a scandalising nature. Now if the cross be simply unlawful, wherein consisteth this unlawfulness? is the very making of a cross a thing so repugnant to godliness, that whosoever shall make it though it be but with his finger, shall presently sin? but this to my knowledge no man objects: for they allow it in 14 Treatise of the cross. fol. 3. banners and coins, and such civil respects. Is there any thing blamable in the thing signified? but that without all controversy is a most religious duty. What is it then which is so offensive in the cross? They tell us plainly, that 15 T. C. lib. 1. 171. though it be the word of God that we should not be ashamed of the cross of Christ, yet it is not the word of God that we should be put in remembrance and observation, of it by two lines drawn a cross; and a little before, this bringeth in a new word into the church. But I hope my brethren will consider that we use it not as a thing necessary, but only as a thing indifferent: and it hath been declared that the Church may appoint things indifferent, which are not commanded in the word, and yet this is not to bring in a new word; or if it be, than all Christian Churches are bringers in of a new word. 16 T. C. 16. But they think that this is to mingle the inventions of men with the Sacraments of God. And why so? we teach that a child is perfectly baptized before he be crossed, and we confess that such as are baptized without crossing have the full perfection of baptism. And though we make a sign at the time of baptism, yet we do it not as a part of baptism. In the old law they named the 17 Luke 1 59 6. child at circumcision, as we do at baptism. Was this to mingle the invention of man with the sacraments of God? the Church of 18 Calu. ep. ●02. Geneva useth Godfathers, shall this also be in the same condemnation? but this crossing (they say) is superstitiously and wickedly to make a new sacrament. For answer whereunto 19 Adam. & T. C. vide Arch. Whit. pag. 617. may it please them to remember that every significant sign is not a sacrament. For a sacrament properly is a ²¹ sign and a seal of the righteousness of faith, that is, of the 20 Rome 4. 11. righteousness of Christ imputed unto us, and apprehended by a true and a lively faith. And therefore a sacrament is not only a sign to signify, but also a seal of the living God, establishing our hearts in the covenant of grace. Whereby it is apparent that the cross is far different from a sacrament; for it is not a seal, but only a sign; not commanded of the Lord, but appointed by the Church; not as a confirmation of his covenant, but as a memorial of our duty. Wherefore it doth not appear to be of a scandalising nature, and therefore a wise and 21 Goul. annot. in Cyp. epist. 56. judicious man living in reformed churches where the cross is not used, doth call it plainly a thing indifferent. Let us now consider whether it be scandalous in respect of the use. And first dare any man affirm that it was devised to a scandalous end? that doth not appear, but rather the contrary. For among the jews to die upon 22 Deut. 21. 23. a tree was a cursed death, and among the Romans the death of the cross was full of reproach. Wherefore the jews seeing the poor estate of Christ and his shameful death, did think him unworthy the title of their glorious Messias, and many of the Gentiles did scorn to believe in a crucified God. But the true Christians rejoiced 23 Gal. 3. 13. in the cross of Christ, that is, in Christ crucified, not only in Christ rising, ascending and sitting in glory, but they rejoiced in his cross, that is, in his death & passion which he suffered upon the cross, for his humiliation is our exaltation, his death our life, his cross our crown, his reproach our glory. And whereas the heathen did reproach the children of God with it, the Christians set the sign of it in their foreheads, 24 T. C. lib 1. pag. 170. to testify that they were not therefore ashamed of the same God. And this the great controller of our Church confesseth to be done of a 25 ibidem. good mind to keep amongst them an open profession of Christ crucified, and so though he dis●●ke the means, he commendeth the end. Yet I confess though it were devised to a good end, it was afterward abused and perverted to evil. For ceremonies depend upon the doctrine, especially of the free grace of God and merits of Christ. So long as this doctrine is preserved pure, the ceremonic is pure, when the doctrine declineth, the ceremony is perverted▪ and therefore 26 Goul. annot. i● Cyp. l. ad Demet. cap. 19 Goulartius affirmeth, that the old Christians did use the sign of the cross without superstition, because the doctrine of the merits of Christ preserved them from error which afterward crept in. When the doctrine was corrupted, no marvel if the ceremony were defiled, as it came to pass in popery, where it was very scandalously abused. But if it were scandalous only in respect of the abuse, than the abuse being removed, the scandal itself is likewise removed. Now can any man say, that it is abused in the Church of England? for do we adore it with divine worship? all the world may know that we detest and abhor all such abomination. Do we superstitiously ascribe any grace or virtue unto it? let our very enemies be our judges. And surely if the purity of doctrine preserve from superstition, than who can accuse the Church of England, wherein the doctrine of Christ is so purely taught as ever it was in any Church upon the face of the earth since the Apostles time? But peradventure they will say, that our Church doth use it scandalously in respect of some circumstances of time, person or place. Indeed we use it in the Church at the time of Baptism, as our forefathers have done before us, which lived either in or near the Apostolic age: But that we use it scandalously, we utterly deny. For who are they which are scandalised? They * In the unfolding of the Pope's attire made by certain ministers of London, as also T. C. vide Archb. Whit. p. 252. answer, that the papists are some weak and some obstinate: weak, which have made some step to the Gospel, and yet are not fully scoured from their former rust: and these (as is imagined) think that the sacraments get reverence by the ceremonies, as namely by the cross and surplice: and that they want some thing they should have, where these are not used. In which error they are said to be strengthened by our using of them. And the stubborn and obstinate do hereby take occasion (as is supposed) to blaspheme the Gospel, and to hope that the rest of their trumpery shall likewise in time be received. And by this means they grow hardened and frozen in their dregs. But if the Papists be weak and not wilful, Beza ep. 8. there is great hope that as they have already made some step from popish opinions by means of good instruction: so these silly imaginations may likewise by the like means in time be removed. For this doth not enforce any abolishing of ceremonies, but it requireth more diligence in instruction. And for the stubborn papists which stop their ears against all instruction, we need not regard them. When the pharisees were displeased with the Disciples of Christ for eating with unwashed hands, Christ rendered a sufficient reason in defence of their fact; but the Pharisees notwithstanding were offended; then Christ answered: 1 Matth. 15. 14. Let them alone, they be blind leaders of the blind, and if the blind lead the blind, both shall fall into the ditch. This may be applied to our papists which being blind themselves, go about to corrupt others with their blind opinions, but we will let them alone, & return to our weak brethren To whom Beza answereth: that it is a vain thing to pretend weakness in that kingdom where the Gospel hath been already so many years both preached and received, and confirmed by the blood of so many most excellent Martyrs. But the godly are much grieved at our ceremonies: surely it is great pity that the godly should be grieved at that which is lawful: our intent is not to grieve them, but rather that we may go with them hand in hand, and do our duty with all joy and comfort: At 2 Beza in vita calvini. Geneva some godly brethren were grecued at the wafer cake, yet they did not therefore cancel the public constitutions of their Church, but Calvin did instruct the weak, in the nature of things indifferent, and so they learned to comfort and content themselves. If they urge us with the saying of our Saviour: 3 Mat. 18. 6. Whosocuer shall offend one of these little ones, which believeth in me; It were better for him that a millstone were hanged about his neck and that he were drowned in the depth of the sea. It may be answered, that Christ speaketh of such offenders as by their own default give offence unto others, and therefore Calvin upon this place doth excellently define Scandal (given) 4 Mat. 18. Siquis nostra culpa vel impingit, velabáucitur àrecto cursu, velt●rdatur, eum dicimur offendere: Now if any be offended with our ceremonies, it is their own fault, and not to be imputed to the Church of England. Neither is a Church bound upon every pretended offence, presently to alter her public decrees: for that were nothing else but ridiculous levity. Indeed it is the duty of every Church, carefully to provide that nothing be decreed which may minister just occasion of offence: and likewise to establish her ceremonies with such sufficient cautions and clearness of doctrine, as may prevent so far as is possible all sinister constructions and taking of offence: which points are already in ample manner performed by the church of England. But it will be replied that many things are lawful which are not expedient; meats offered to idols were lawful, yet evil to him that eateth offensively. So our garments may be lawful, yet evil to him that weareth them offensively. So the cross may be lawful, yet evil to them that use it offensively. And thought the offence cometh by the weakness of our brother, yet charity bindeth us to refrain from that which offendeth our brother. And they stand much upon 1 1. Cor. 8. 13. Paul's protestation: that he would eat no fl●sh so long as the world standeth, rather than he would offend his brother. The answer whereunto may be this, that the case is unlike: for first those meats whereof S. Paul doth speak, were matters of private action of common life: But we speak of the public ceremonies of our Church. Secondly, S. Paul was at his own choice, no law restraining his liberty, but our ceremonies are commanded by lawful authority Thirdly, S. Paul by forbearing flesh did prejudice none but himself: But we in forbearing the ceremonies should prejudice the authority of the Prince. Fourthly, S. Paul's practice did further and not hinder the course of his ministery, but as the case now standeth, our refusal of ceremonies might be a means to silence ourselves, and to stop the course of our preaching, which is a duty so necessary, that it may not be omitted, no not for fear of a scandal. Fiftly, though eating of those meats were offensive to some, yet the not eating we do not find to have been offensive to any: But in our ceremonies some are offended because they are used, and some are offended because they are not used, and that more justly, because the not using of a thing so commanded is disobedience to the Prince, and may prove a very scandalous and pernicious example. If they say that charity bindeth me to respect the one; I answer, that the same charity bindeth me to regard the other: and duty bindeth me to honour and obey my Prince. Wherefore in a mixed congregation what shall I do? for both will be offended: the one if I use them, the other if I use them not. Surely in such a case I think it my part, after fervent prayer, diligent study, and Christian conference, to consult with mine own conscience; and finding the thing commanded, to be no way contrary to the word of God: I will hold it my duty to obey my Prince. And as for those which shall be offended with my fact, I will in the spirit of meekness, both publicly and privately, render them a reason of my doing, instructing them from time to time in the doctrine of things indifferent, and the duty of a subject to his Prince. But if they will not be thus satisfied, if they refuse to hearken and still continue stiff in their own opinions: let them take heed lest the saying of Aquinas may be applied unto them: Concerning the 2 Aquin, in ep. ad Rom. c. 14. lect. 2. scandal of little ones, (saith he) we must observe that for the avoiding thereof, a man is bound to defer the use of lawful things so long, till the scandal may be removed by a reason rendered: But if the reason being rendered, the scandal do still remain, now it seemeth not to proceed of ignorance or infirmity, but of malice: and so shall belong to the scandal of Pharisees. 36 Moreover some are so tender that they are offended not only at things formerly abused, but even at the names of vanished abuses. The 3 Isid or. l. 5. cap. 33. months of the year were sometimes dedicated to heathen Idols, this very month wherein I speak to 4 Censorin. de die not. c. 22. juno; the 5 Isid or. l. 5. cap. 30. days to the planets, this very day to the Sun. Our Chronicles testify that Wednesday and Friday were so called of Woden and Frea, the Idols of the Saxons. All those names were imposed and abused 6 Malmesh. de gestis Regum Angliae lib. 1. to Idolatry: but shall we therefore think that all which use these names speak scandalously by countenancing Idolatry? It may be that some of our Churches called by the names of Saints, had their names not only as memorial, but were also superstitiously dedicated to the honour of Saints, and shall it therefore now be imagined that the very use of these names is a scandalous point? God for bid. The superstition and Idolatry are worn away, the names remain only as civil names, and may be so used for distinction sake, as may be justified by Scripture. For the Prophet Daniel was called 1 Dan. 4. 5. Belteshazzar according to the name of the God of Nabuchodonosor, yet the Prophet inspired by the Spirit of God speaking of himself, calleth himself 2 Dan. 4. 16. Belteshazzar. The City of Athens was so named of Pallas, and therein was a street called the street of 3 Act. 17. 19 Mars. both which names proceeded from Idolatry: yet who can accuse Saint Luke of speaking scandalously in calling the City Athens, and the street the street of Mars? Saint Paul sailed in a ship of Alexandria whose badge was 4 Act. 28. 11. Castor and Pollux, which (as Saint 5 Chrisost. in Act. Crisostome truly observeth) were Idols. Yet S. Luke's pen did not write scandalously in describing the ship by the names of Castor and Pollux. Neither was it a scandalous point in S. Paul to sail in the ship, for S. Luke used the name only historically as a civil name of distinction, and S. Paul knew that the earth is the Lords and all that therein is. And therefore in the tempest he did not invocate Castor and Pollux, but the true God. Wherefore the names of times, places, and persons scandalously imposed, may be used for distinction sake without scandal. Many take offence at their brethren for using the names of Christmas, Candlemas, and the like: as though it were a scandalous piece of Popery, but admit that these feastivities had their names of the mass, (though some learned men are of an other opinion) yet suppose it were so: those that are offended with this word Christmas, as favouring Popery, might be offended with Bolteshazzar as favouring Paganism But they will say it reneweth the memory of the abominable mass, be it so, and withal it may renew the memory of our delivery from the mass. So the names of the days of the week may put us in mind how this land was sometimes drowned in Paganism: and the same may put us in mind how it hath pleased God to deliver us from Paganism. Wherefore though men in such points may use their liberty, yet in such peremptory manner to condemn their brethren is against charity. And thus much of scandal. 37 Lastly, they propose us the pattern of reformed The sixth objection. Churches, which have rejected these ceremonies, as though it were our duty therein to follow them. The words of the admonition are these. Is a reformation good for France? and can it be evil for England? Is discipline meet for Scotland, and is it unprofitable for this Realm? Surely God hath set these examples before your eyes, to encourage you, etc. Concerning the reformed Churches, I beseech God to pour his blessings and spirit upon them, and make them like the thousands of Manasses and the ten thousands of Ephraim. It is true, they have rejected some ceremonies which we retain: the things were indifferent, and they have used their Christian liberty in refusing them: and we the like liberty in using them. But why should we be bound to their example? Indeed in the same nation, and under the same government it is fit there should be an uniformity, and therefore whereas the jews in the Provinces kept the feast of Purim upon the fourteenth day of the month Adar, and the jews in Shusan upon the fifteenth: Mordocheus authorised Hest. 9 21. by the King reduced them to an uniformity by enjoining them both days. But diversity of rites in divers Churches independent doth no harm, where there is an unity of faith: It only shows that the King's daughter so that she be glorious within, may be clothed with garments of changeable colours. Yet we cannot but marvel that men will urge us to conformity with foreign Churches to which we owe no subjection, and will not conform themselves to their own mother the Church of England in whose bosom they live, and whereof they are members. But to whom shall we conform ourselves, and whose pattern shall we follow? for the reformed churches differ one from another, as hath been in part declared in their celebration of holidays. Peradventure they will say that we must follow the best. But how shall we know which are best, unless the reformed Churches would have a general meeting in a public Council, and make us a final determination? and yet peradventure that would not be void of inconvenience: for that might be best for one, which is not best for another. If in this case we should be tied to follow the most ancient, than Geneva itself must be cast in an other mould, which our reproovers will not allow to be of equal perfection. But whatsoever our reformers say, it is clear that they have always one eye fixed upon the face of Geneva, yet Geneva hath some popish orders (if you call all orders popish which have been used in popery) as well as we: as hath been declared in their custom of godfathers and godmothers; and some popish orders they keep, which are not imposed upon us in the Church of England as the wafer cake: which was more scandalously abused in popery, than any thing that we enjoin, yea then the cross itself. For the wafer cake was not only made an idol, but such an idol as did abolish the very substance of the Lords supper: * It shall suffice that the bread be such as is usually to be eaten at the table etc. Book of common prayer. But the cross howsoever it was abused, yet it did not diminish the Sacrament of Baptism: but the substance remained wholly, even in the darkness of popery. Moreover, Calvin himself doth not require, that other Churches should follow their pattern, but professeth that it is against equity 1 Cal. ep. 118. that the Church of Geneva should prejudice others. And again, such a kind of 2 Cal. in arg. in ep. ad Gall. frowardness (saith he) is a most mischievous plague, when we would have the manner of one church to prevail in place of an universal law. In which point, singular is the wisdom and modesty of the Church of England: which entreating of ceremonies saith: 3 Treatise of ceremonies. In these our doings, we condemn no other nations, nor prescribe any thing but to our own people only: for we think it convenient, that every country should use such ceremonies, as they shall think best to the setting forth of God's honour and glory, etc. And although Helvetian and French Cities follow the fabric of Geneva, and should find it commodious, yet that will not prove that it is either necessary or convenient for the Church of England. For there is great difference between a popular state and an absolute kingdom: between small territories and ample dominions: between the school of Geneva, and the renowned Universities of Oxford and Cambridge. Neither is any man to be offended with the diversity of ceremonies in divers countries: for as 4 Eccles. hist. lib. 5. cap. 21. Socrates declareth, those ancient Churches which embraced the same religion, had notwithstanding variety of ceremonies. And it is well said of 5 Greg. epist. lib. 1. cap. 41. Gregory, In una fide nihil officit sancta ecclesia consuetudo diversa. Moreover Saint Augustine's mother, having used when she was in Africa to fast upon the Saturday, and 6 Aug. ep. 86. ad Casutan. coming to Milan where that was not observed, was doubtful what to do: whereupon her son Austin asked Saint Ambrose, who answered: When I am here at Milan, I do not fast upon the Saturday: and when I am at Rome I fast upon the Saturday: and unto what Church soever you shall come, keep the custom of it, if you be willing neither to take nor give scandal. And S. Augustine advised Casulanus when there are divers customs in the same country, to follow them to whom the regiment of the people is committed, and to 1 Episcopo tuo in hac re no●● resistere & quod facit ipse sine ullo scrupul● vel disc●ptatione sectare Aug. ibid. conform himself to his own Bishop. Wherefore it appeareth first, that divers countries professing the same religion, may have divers ceremonies. Secondly, that in Churches independent, one is not bound of necessity to follow an other. Thirdly, that it is the duty of every private man to conform himself to the, laudable customs of the Church wherein he liveth. Hitherto we have seen the Archers shooting at the Church of England, but God is her buckler, and the Almighty is her protection. 2 Gen 49. So her how abideth strong and the hands of her arms are strengthened by the hands of the Almighty God of jacob. And thus far of the confutation. 38 And now my dear brethren, let me exhort you in The exhortation. the name of the Lord jesus, to perform all holy obedience to God and the Prince. For what is it which withholdeth you from the cheerful discharge of so gracious a duty? if the supposed blemishes of our church be inconveniences only, how dare you disturb the peace of the Church for bare inconveniences? The Communion bread of 3 Bez. in vita Calvin. Geneva seemed inconvenient to Calvin: yet he advised his friends not to make any tumult for a thing indifferent: and the same counsel which he gave to other, he followed himself. In another place the 4 Calu. epist. bells at burial did seem inconvenient, yet Calvin wished them if it could not be obtained that the Prince would remit it, yet not to be clamerous or contentious for such a matter. In an other place, the holidays and other ceremonies did seem inconvenient, and Calvin being asked, returned this answer, that 5 Cal. ep. 379 Malam cau dam trabat quia tamen per se verbo dei non repugnat concedi potest. Though a thing imposed should bring offence and draw matters of foul consequence after it, yet if in itself it be not repugnant to God's word, it may be yielded unto, especially where the greater part prevaileth, in which case he that is only a member of that body can proceed no further. In England that learned and blessed Martyr M. Hooper, being elected Bishop in King Edward's time, did vehemently deny the 6 Act. & monument. wearing of his episcopal ornaments, but 7 Calu. epist. 120. de piles & vest linea malu●ssem (ut illa etiam non probem) non usque adeo ipsum pugnare, idque nuper suadebam. Calvin did counsel him not to stand so stiffly against the cap and the rocher. And Calvin answering to certain questions of discipline, 8 Cal. ep. 370. professeth that he misliketh the frowardness of those men which for light scruples depart from the public consent: and he protested to the English Church at 9 Cal. ep. 200. Frankford, that in external rites he did show himself easy and flexible. Wherefore I wish that you which in other things so magnify and admire the person of Calvin, would in this point follow the sound judgement, grave counsel, and tractable disposition of Calvin. But if you suppose those things which are imposed upon you to be impieties: than you descent from M. Calvin, who though he censured many things in our Church somewhat 10 Ibidem. sharply, yet he confessed that there was no manifest impiety, and therefore the supposed blemishes of our Church he accounted and termed tolerable: but if you esteem them intolerable; remember you are men, consider that you may be deceived, and therefore examine your grounds again and again without partiality, and carry this Christian mind, to forsake yourselves to follow the truth. If you be led by example, and pin your judgement upon other men's fleeves, you must be content to be told, what an injury you do to the Church of England, in suffering the opinions of private men to overbalance with you the public determination of such a national Church. But if you will needs look upon examples, then behold the former examples of Calvin, and of that glorious martyr master Hooper, who though he did long withstand, yet was not so wedded to his own opinion, but that at last after long conference, he reform himself, and yielded to the public judgement of the Church of England. 32 If you rely upon reasons artificially deduced, are they probable or demonstrative? if probabilities only, what truth is there in the world so sound, but a carping wit may find some probabilities against it? The holy Scripture hath been oppugned, though without all truth, yet with some probability. And reason itself can borrow a reason from nature, to reason against faith. But how shall the conscience of a subject be discharged in disobeying the commandment of his Prince upon deceivable probabilities? Indeed, if you can produce any one necessary and demonstrative reason, to prove that the things imposed upon you are contrary to God's word, than it must needs be confessed, that you are bound in conscience to refrain: for we must rather obey God then man. But what if you think a reason to be necessary when it is not? may not you be taken for such as have unnecessarily troubled the Church of God? your reasons out of Scripture against our orders, when they come to the scanning, prove no such matters of necessity as you pretend. As for example, those places which you urge in such peremptory manner for the lay 1 See perpetual government. presbytery, wherein consisteth the life and soul of your desired discipline. And whosoever shall examine the quotations of your admonitions to the Parliament, shall find them in some part violations, of God's holy word. What is it to abuse the majesty of Scripture, if this benot? 40 But peradventure you will reply, that howsoever your arguments be in themselves, yet to you they seem invincibly to conclude our orders to be unlawful: according to the saying of S. Paul. I 2 Rom. 14. 14. know and am persuaded through the Lord jesus, that there is nothing unclean of itself, but unto him that judgeth any thing to be unclean, to him it is unclean. In regard whereof, many of you pretend that the conformity required is against your conscience: but beware lest this conscience prove an erroneous conscience. If you say that an erroneous conscience bindeth so far, that whatsoever is done against it is sin in the doer, and therefore though conformity in itself were lawful, yet because you judge it unlawful, in you it were sin: If this be your reply, then tell me I pray you, whether the error of the conscience take away the sin of the soul in disobeying the lawful commandment of lawful authority? If it be clear that it do not, because transgression is transgression, and sin is sin, though an erroneous conscience cry a thousand times to the contrary. Then see I beseech you into what perplexities you cast yourselves. If you should conform, you tell us that you should sin, because it is against your conscience; and if you do not conform, we must tell you that you sin, because it is unjustifiable disobedience. Thus if your conscience upon just trial shall prove erroneous, you are every way ensnared and entangled: but if you stand upon the cleared of your conscience, as though it were void of all error, then let it so appear by the holy Scripture, and let not such vehement affirmations be supported by such weak and feeble inducements. It behoveth you which withstand the ceremonies established by the sacred authority of such a religious Prince, and such a national Church, to stand upon such pregnant and infallible proofs, as may undoubtedly persuade the conscience that the things commanded are unlawful: or if you cannot, then (without all question) you are bound in conscience to reform your conscience, or at least to suspend your judgement. But how shall this be done? If heretofore you have fixed both eyes upon the one side, vouchsafe now to cast one eye upon the learning, wisdom, & gravity of the other. If heretofore you have greedily devoured the books of the one, vouchsafe now without prejudice to read and consider what is said by the other. If heretofore you have looked upon your own reasons through the vapour of affection, and therefore have conceived them to be greater and goodlier than in truth they were: dispel now all mists and clouds of partiality, and pray to God in humility, that his precious truth may shine unto you. If you do thus, then peradventure those reasons which heretofore seemed giants in your eyes, may prove like little dwarves, and those which heretofore obtruded themselves, to a mind sophisticate with partiality as demonstrations, may perhaps appear to a pure and single eye nothing else but slender and silly collections. And for the better performance, let me entreat you to have always one eye fixed upon the nature of things indifferent, and the other upon the duty of a subject to his Sovereign. 41 Some men will say that they could be content to yield, but only because they have so long withstood by preaching and practising the contrary. Those men in so saying, approve the orders of the Church of England for lawful, and condemn their own former and present resistance for unlawful: and therefore if they carry so tender a conscience as they pretend, why then do they not leave that disobedience which their conscience judgeth unlawful, and embrace that obedience which they know to be lawful? But they imagine that in so doing their credit should be blemished with a note of inconstancy. As though it were any credit to be constant in evil things, or any discredit to change for the better. Indeed a good name is a precious ointment, and a good reportis much to be regarded: but if the question come between you and the Prince, the church, and the laws under which you live, I hope it is no disparagement for you, to bow, to bend, and to learn obedience. And I would wish that such men which set so high a price upon their own reputation would propose unto themselves the example of S. 1 Cor. 10. 33. Paul, who sought not his own profit, but the profit of many, that they might be saved. To seek the good of an other is charity. To seek the glory of Christ is piety. To prefer our own credit before our obedience to the Prince in a matter of this nature is pride and arrogancy. Behold the gracious humility of job, 2 job 39 38. Lo I will lay my hand upon my mouth, I have spoken once yet will I answer no more, yea twice, yet will I proceed no further. Of all the famous works of Saint Austin not one of them hath purchased him greater glory, than his retractations, wherein he diligently collecteth his former errors, and ingenuously reformeth them. Yea Saint Austin Aug. retrac. lib. 2. cap. 18. having followed Saint Cyprian in expounding a place of Scripture, and afterward finding a better exposition in Tyconius the Donatist, did forsake both Cyprian and himself, and thought it no discredit to revoke his former opinion. If you have the humility of Saint Austin, you would rather seek jesus Christ then your own credit. And such ingenuous dealing would be honourable in the eyes of true judgement. If Saint Austin forsook his own errors to follow a truth discovered by a Donatist, how much more should you embrace the truth, being discovered unto you by the reverend Fathers of our Church? 42 Some perhaps will say, they could be content in respect of themselves, but they refrain in regard of the people. But who are they which have so mispersuaded the people? have not sundry of you in open audience disgraced the government of our Church as Antichristian, and advanced your own desired discipline, as the ordinance of God? have you not framed the conceits of the people to imagine that they verily behold and see the whole current of the Scripture running that way? have not your invectives against the Church of England been as a burning fire in their bosom? Therefore it behoveth you which heretofore have been ringleaders to disobedience, hereafter to show yourselves persuaders and patterns of obedience: and as heretofore being miss yourselves, you have miss others, so being resolved yourselves, it is your duty to resolve others. And our hope is, that those which are otherwise minded, the Lord will in time reveal it unto them. For the furtherance whereof, I wish my brethren of the ministery would consider these inducements following. 43 First, the charge which Christ gave to Peter, 1 joh. 21. 15. Peter dost thou love me, feed my lambs, etc. If the love of the Lord jesus be in you, forsake not the lambs which he hath bought with his precious blood. Will you leave a matter of substance, for a matter of ceremony? a matter of necessity for a matter of indifferency? Alas dearly beloved, 2 1. Cor. 9 16. there is a necessity laid upon us, and woe be to me if I preach not the Gospel. A grave and learned Divine and one that favoured your reformation, would sometimes demand (as I have been informed by a Minister of his acquaintance) whether a gold ring were to be refused for a straw cleaving unto it? so his judgement was that as the gold ring is rather better without the straw, so the Gospel were better without the ceremonies; yet he did not compare our ceremonies to venom or poison which might make the gold ring to be refused, but only to a straw: so he thought them matters of some inconvenience, but not of any infectious or dangerous consequence. If you my brethren will but observe this moderation, than I trust you will not forsake the preaching of the Gospel which is a ring of gold; although there were cleaving unto it a ceremony (as it were) of straw. 44 Secondly, remember the commandment of God. 3 Rom. 13. 1. Let every soul be subject to the higher powers: behold the face of our gracious Sovereign, and consider what a grief it must needs be unto him, to see those which are endued with learning and virtue, not to have learned the virtue of obedience. We all acknowledge him to be supreme governor over all persons, & causes ecclesiastical and temporal: is he governor of all persons, and shall he not govern you? Do you acknowledge him governor over all causes, & shall be not appoint you whether your garments shall be black or white, round or square? shall we reach the people obedience, and be ourselves examples of disobedience? I pray you be advised in your courses, and wisely weigh with yourselves that solemn oath which you have taken to the Prince's supremacy when you received degrees academical, or holy orders Ministerial, or any institution to spiritual promotion in the Church of England, and consider without partiality, whether these your proceedings be correspondent to your oath or no. 45 Thirdly, regard your mother the Church of England so wailing and wring her hands to see such distraction in her own bowels, such glorious stars to lose their light, such links to be broken off from her golden chain. o what a rent, what a grievous rent is made in the unseamed coat of jesus Christ? you refuse the cross and surplice for fear of a scandal, but this renting of the Church is indeed a scandal, a most heavy and lamentable scandal. And this is told in 4 2. Sam. 1. 20 Gath, and published in the streets of Ashkelon, it makes the daughters of the Philistines rejoice, and the daughters of the uncircumcised triumph. For the Papists sport themselves and clap their hands, while the godly grieve and mourn in Zion. The Scripture speaking of the debate between the servants of Abraham & Lot, doth add that the 1 Gen. 13. 7. Canaanites and the Perizzites dwelled then in the land, to signify that though their contention in itself was evil, yet it was worse because the enemies of God which would rejoice at it, were then in the land. So beloved, I say unto you, these contentions are evil in themselves, but the worse, because the papist is now in the land. He delighteth himself and through your strifes taketh ocsion to blaspheme our religion. He deviseth and plotteth to undermine both Church and commonwealth, while we are contending one with another. And as you rejoice the Papists, so you encourage the Brownists, who build their conclusions upon your premises, and put your speculations in practice. For have not your ringleaders proclaimed that our government by Bishops is popish, our liturgy popish, our ministering of baptism with the cross popish, our kneeling at the Communion popish; our garments for public administration, popish; our holidays, popish; and almost every thing popish? Wherefore the Brownists having learned that the Pope is Antichrist, and the present Church of Rome Babylon; and hearing a voice from heaven crying, go out of her my people that you Reu 18. 4. be not partakers in her sins, and that ye taste not of her plagues: have upon your former premises, gathered a practical conclusion, and made an actual separation and rent from the Church of England. And surely my brethren, as they had their original from your positions, so now they are strengthened by your practices: for they may well think that such learned and virtuous men, so famous and renowned Preachers, knowing a We pronounced against them if they preach not the Gospel, would never suffer themselves to be silenced for matters which they judged indifferent, and therefore they will take it as granted, that the things you stick at, are in your opinion simply unlawful. Upon this dangerous position they will build an other, for if the Liturgy of the Church of England as it is enjoined at this day to be performed, be such as a Minister cannot execute his function with a good conscience: then they conclude, that neither may the people hear it with a good conscience, because their presence were an approbation of it: thus the unquiet wit of man, will still be working, even till it run itself upon the rock of his own destruction. Wherefore (my dear brethren) I beseech you, as you tender the good of the Church to lay aside all contentious humours. Let there not be found in you a spirit of contradiction and singularity: but follow those things which concern peace, and wherewith one may edify an other. Let us consider one an other to provoke one an other to love and good works. Bend yourselves to settle the quiet of the Church, and keep the unity of the spirit in the bond of peace: Which is rather to be expected at your hands, because the points in question are the public constitutions of the venerable convocation, which is the Church of England representative, in whose voice your own voice is included. Some peradventure will reply that if this reason be sound, than the reverend Martyrs in Queen Mary's time should have subscribed to popery, because it was then decreed by the Convocation. But I answer, that there is not the like reason. For against their popish conclusions the blessed Martyrs had evident and necessary demonstration of holy Scripture, to which all dec●●es of man must undoubtedly give place: but against the orders of our Church, no such demonstrations can be produced. Again, the matters they stood upon, were substantial points of religion, whereas our controversies are of a lower nature. And surely as probable inducements must yield to necessary, so amongst probable (of which sort are all reasons deduced from the authority of man) the private must give place to the public. Will you have the judgement of master Calvin, in this point also? Then attend and hear a notable place which was touched before, but deserveth to be pondered again and again, his words are these: Quamuis enim quod obtruditur, Bp●●st. 379. & scandalum afferat, & malam caudam trahat: quia tamen per se Dei verbo non repugnat, concedi potest maximè ubi maior numerus pervincit, quando ei qui membrum est tantum illius corports nulla ratio suppetit ulterius pergendi: Let it therefore be imagined that our orders bring scandal, and draw after them a long and foul train of inconveniences; yet seeing that in themselves considered, they are not repugnant to God's word (for this still we must presume, till the contrary be proved) and are agreed upon by the greater part, yea by the sacred Synod which is the Church of England representative, and that with the royal assent of our Sovereign: surely in the judgement of Calvin they may be yielded unto, by such as are members of the same Church, neither in this case can they proceed any further. Wherefore my brethren I cast myself down at your feet, and with tender tears beseech you even in the bowels of Christ jesus that you will seek peace and follow after it, and be not like to them of whom it is said; The Rom. 3. 17. way of peace they have not known. 46 Fourthly, look upon those reverend Fathers and Bishops of our Church, by whose hands and voices that blessing was powered upon you, which made you ministers of holy things. Have you not at your ordination made a promise, and at your institution taken a reverent oath of canonical obedience? Wherefore let me exhort you which have taken this oath, and being admonished by your Bishop, oppose yourselves notwithstanding against the laudable discipline of our Church, to enter into your own souls and uprightly to consider, whether while you pretend conscience, you do not that which is uncomely for conscieence? And for our Bishops, ò what an anguish will it be to their souls, if those voices which ordained you, be constrained to deprive you? And what a comfort would it be both to them, and to all your brethren of the ministery, if we might join together against the common enemy, and be linked in everlasting chains of love one with another? And here most reverend Fathers, though in your wisdom you find it fit that authorized laws be put in execution, yet remember that the offenders are your own children in the Lord, and by God's mercy your assistants in dispensing the precious truth of jesus Christ, and many of them very learned and laborious in the Church of God, adorned with manifold virtues and graces of the spirit, and therefore let all your proceedings towards them be with a tender heart and a tender hand. Consider the multitude of papists, and the insulting of vainglorious jesuits; behold how sin and iniquity every where abound; and what need the Church hath of their learned labours: and therefore in the name of God try all means in Fatherly manner to reduce them, endeavour according to your godly wisdom to give them full satisfaction of their doubts, and to make the equity of the required subscription plain and manifest unto them, that their consciences being resolved, they may proceed as before, in the work of the Lord, for this will tend much to the glory of God, the good of the Church, your own comfort, and the saving of many thousand souls. This in all duty I have adventured call to your remembrance most reverend Fathers, in behalf of my brethren, wherein if I seem too bold, that love which caused me, must excuseme. 47 Finally, beloved, call to mind the flock of Christ, that depends upon you: their profiting in religion was the comfort of your hearts, your joy and your crown, the seal of your ministery; they heard you as the Angels of God, yea as jesus Christ, and could have been content to have plucked out their own eyes and have given them to you. And therefore if there be any love, any bowels of compassion, forsake not the lambs of jesus Christ, whereof the holy Ghost hath made you overseers. For let me tell you, that your love to the flock ought rather like a golden chain to draw you, than the pleasing of any particular man to withdraw you. Which I speak lest peradventure any of my brethren having tasted the sweet liberality of the Laity, should seek rather to fit their humours then to do their own duty. And here I would exhort the common people to employ their wits rather about matters of faith and repentance, then to intermeddle with the rites of the Church: for the kingdom of God consisteth not in these external ceremonies, but in righteousness & peace, and joy in the holy Ghost. They shall find more comfort in prayer to God, in the works of charity, and mortifying the deeds of the flesh, then in troubling themselves with such fruitless disputes. And yet in some the mind transported with zeal grows very violent, like a fire in their bones. And therefore having once this settled persuasion, that our rites are unlawful, they bend themselves with might and main against them, kindling and cherishing their own opinions in others; yea they will not spare their purses but encourage and inflame men with golden eloquence, a very potent kind of persuasion: but it is the shepherd's duty not to wander after the sheep, but to go before them like stars, instructing them in the right way: so their zeal which now is misguided, shall be● directed with knowledge, and both pastor and flock shall be precious in the eyes of the Lord To conclude, let us all proceed by one rule, that we may mind one thing. And the Lord of heaven bless this land, both Prince and people. The Lord bless this Church and the Ministers thereof. O Lord in thy mercy make up the rents and breaches of Zion. O gracious father knit our hearts to thee, and one to an other, that we may love and fear thy name, and keep the unity of the spirit in the bond of peace. Grant this O God of all grace and peace, for thy Son our blessed Saviour his sake, to whom with thee and the holy Ghost be rendered all praise, glory and majesty in the Church, from generation to generation. Amen.