A SERMON PREACHED APRIL, 8. 1635. AT A VISITATION AT BRENTWOOD in Essex.  
By ALEXANDER READ. Doctor of Divinity, late Fellow of Pembroke-Hall in Cambridge, now Parson of Fifield in Essex.  
The Author to his Book.  

Untimely births inherit not long breath.  
See and be seen, then die a timely death.  
After a Month or two say nought of me:  
Mean while go witness my Conformity.   
LONDON, Printed for JOHN CLARK, and are to be sold at his Shop under St. Peter's Church in Cornhill. 1636.   

A SERMON PREACHED AT A Visitation at Brentwood in ESSEX.  1. COR. 14.40. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Let all things be done decently and in order.  
Our English translations differ in turning the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some turn it by Order, some according to Order, and this is verbum verb with the Greek. Others, among which is our last translation, turn it In Order. Wherein they leave the Greek and follow the Syriac. It is frequent with the Syriac translator to borrow the Greek word, so has he done here. He borrows the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and joins it with the Hebrew preposion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in steed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in order, in steed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to Order. But the sense being the same I will inquire no further into the words, I come to the matter.  
I must not while I plead for decency and order, pass the bounds of decency and order.  
If I should follow decency and order as fare as they go, an age were fit for my discourse then an hour.  
The words Creature and Creation, are not so large as the words Decency and Order; for as much as God himself falls within the compass of order. Primum, secundum, tertium, are but so many links of the same order, and GOD is Primum Ens, primum Vivens, primum Momens & ultimum. Alpha and Omega. (Apoc. 1.8.)  
The whole Creature also (or as St. PAUL calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole Creation) falls within the extent of Decency and Order. 
Rom. 8.22.  For that which we say in English, GOD made all things in decency and order, is no other than that which MOSES in Hebrew says, (Gen. 1.31.)— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then that which the Penman of the book Wisdeme (whether PHILO JUD Aeus, 
Sapient. 11.21 Engl. vers. 17  or JESUS the son of SYRAC, or who else) in Greek says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thou hast ordered all things in measure, number and weight, and This is Canonical though the book be Apochrypha.  
I will not therefore meddle with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natura, the Order of natural things and comeliness of them.  
Nor will I meddle with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the dependency and correspondency of Arts and Sciences in themselves and their own principles, or their mutual helps one to another and contatenations one with another: their mediocrities, proportions and lovely rules and fruits.  
Not will I intermeddle with bodies Civilpolitick or oeconomick. In all which notwithstanding Order is their stability and strength, and Decency their comeliness and beauty.  
That which I will spend my time in, shall be the Decency and Order of the Church.  
Nor will I take the whole Decency and Order of the Church to view. I will not look how glorious the King's daughter is within, (Psal. 15.13.) How comely in the eyes of God the Soul of man is, when the affections and passions are ordered by reason and reason by God, 
Nagian. pag. 110. li. 1.  when the whole man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Nazianzen speaks. When men's lives are lived out toward Heaven. When there is in the Soul of man an aspiring ambition of coming near the Angels in perfection, and the Saints and Martyrs in devotion.  
But the Decency and Order which I will now meddle with, is the Decency and Order of our publiqve Assemblies, and of those, not in Councils and Synods, and Convacation-houses or the like: but in that House which is gloriously styled by GOD 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Esa. 56.7.) The house of Prayer or material Temple.  
In these assemblies I will not inquire into the inward reverence done, nor sit judge upon the Souls of men, 
Stapl. tom. 2.707.  whether they do Hoc agere or no. I will only lay before your view, the outward face and carriage of our Assemblies.  
And (that yet I may bond myself narrower) I will only discourse of those things which I am daily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of; showing only mine opinion, leaving the decision of judgement to you that have the Seats of judgement; and because the spirits of the Prophets are subject to the Prophets, (1 Cor. 14.32.) To you also my brethren of the Clergy.  
I will begin with the Place of our Assemblies.  
While I speak of the Place, understand me not of all the Churches in our land, we have those that are according to St. PAUL'S rule, Orderly and Decent, and which have according to our Canons framed themselves into a blameless beautifulness, I speak of some Churches only, and of some only would I be understood.  
1 It seems to me an undecent thing, That places of Churches of late years fairly ceiled should now have nothing left to defend, either the eye from offence or the floor from floods; but that we may fear shortly least navis Ecclesiae should float away in rain and snow water. ASAPH complained of the like above 2600 years ago, whose spirit I desire to be of in this age. Qui hoc habuit peculiar, ut de rebus Ecclesiae tristibus meditaretur, Now they break down all the carved work thereof with Axes and hammers. (Psal. 74.6.) Calaturas ejus her ceelings.  
2 It seems to me as undecent, That Church-wainscots, and perhaps the same, wrought with gold and diverse colours by the pencil of the cunning limmer, should now be a Sear for private men. Since it was a more noble employment for them to be the common beauty of a Church, then to be the decking of a private Seat, and since Publica privatis sunt anteponenda.  
3 It seems to me an undecent thing, Since PAUL is never the more paid by this robbing of PETER, that seats of the highest rank should by the Parishioners be kept, now full 4 years together in such a condition, that the rain falls on their Books, on their tender Infants, the Cushions and mats rot under them as they sit, the boards are as white under their feet with mould, as a Swans-skin with feathers, the whole seat saving your presence stinks so, that 'tis fit to be ha●a suis, then sella venenantis, and so it is at this hour. Undecent I say, since even the meanest in the Congregation ought to serve God windright and watertight. For howsoever in the Temple of SALOMON, 
Godw Antiq. Hebr pag 40. lin. 1.  Laici the People, in fair weather did always pray sub dio & teste Caelo, in the open eye of Heaven: Yet had they their Porticus and shelters, to which they betook themselves to worship dry in time of rain. And thus much of the Place of our Assemblies. Now of some Utensils in it and things of affinity in nature.  
And first of that which in all ages of the Church has been counted (Gods book only excepted) the most reverend and honourable, the Communion-table.  
1. It seems to me an undecent thing and against St. PAUL'S rule; That a Church should have in it a Communion-table not worth above 12. or 14d. at the most. Since of all the tables in the Parish that only has had the honour to be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Greg. Nazian. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Morn. 1. de Miss. 375.  as the first Council of Nice; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. Paul. (1 Cor. 10.21.)  
2 It seems to me an undecent thing, That our Communion bread, which is by and by to be the body of CHRIST, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be brought into our Church, and Sanctum Sanctorum in a stained course tottered linen poke, like adsit reverentia verbo, a pudding bag, or that (I may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a foul muckinger, & therely all prayers time till Sermon begin, in the view of the Congregation to vilescere in oculis populi; since the very bringing of it into the Church to that use, is a taking of it out of the World, a promotion of it to more reverence, and a next step to consecration itself. Also, that a Church should not have so much as a homely Napkin to cover it, or to take away in decent manner the fragments. Since all the instruments of the Tabernacle were by Gods own appointment so curiously covered, even the candlesticks, snuffers and snuffedishes, from the eyes of the Sons of Kohath with a cloth of blue silk when they were to remove the Tabernacle. Numb. 4.9.15.  
3 It seems to me an undecent thing. That many times the coarseness of the bread and vappidnesse and foulness of the the wine is such, or of the bottles, that the eye makes the mouth loath to touch the cup, and extra sacramentum, would rather drink homely water. Since when GOD carved for himself; he chose out not only the pure, but the purest; nor the fine, but the finest; 
a Exod 25.24  aurum Purissimum, 
b Exod. 27.20.  Oleum purissimum, 
c Levit. 24.6.  Suffimentum purissimum, 
d Num. ●9. 9  locum purissimum. For so the vulgar translation translates the words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & I think he does not amiss in so translating it, for so I am sure the sense is; and the Simila, out of which the 
e Levit. 24, 5  Panes Propositionis, were made to stand before the Lord, was the finest of the flower, for the Sons 
f ●ornel. a lap.  of Kohath (not the lay-people) made them and baked them. 1. Chron. 9.32. And they bolted out of so many pecks of meal but so many pottles; as Maimon reports in his Tamidin of daily sacrifices, 
g Ainsworth on Levit. 24, 5  and this must be no other but the finest. And since God has made the fine and pure, why should man serve him up to his own Table the faces, the foul and course. Thus of the first utensil, the Communion Table, and some undecencies about it.  
The next in honour is the Font.  
It seems to me an undecent thing, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that a Church should have a cover to a Font not worth a groat, not three pence, scarce two pence, and that many Fonts should have none at all, but a clamp of rotten boards, or a piece of some forlorn table. That the Font should stand behind a Pillar, hiding the sacred action from the Congregation. Since copula cum Christo is more honourable than copula cum carne, & Baptism more honourable than Marriage, yet is the solemnity of marriage performed in the holiest place, & fullest face of the Congregation.  
2 It seems to me a defective thing, if not undecent, that the whole care of our Aqua baptismalis should be left to the Clerk, without any other inspect or over him. Who (having perhaps but one pail in his house, and wanting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Vessel to honour, 
Rom. 9, 21  as St. PAUL calls it) serves the sacred Font with the same pail with which he serves his hog. O● perhaps snatches up water in his house homely used and half fouled before, and pours it into a Font more foul than it. Or perhaps commits the whole care of it to his young boy or girl, or takes water standing in the Font before; a month, or two months, older than the child. 
Carion. an. 743 & an: 978 — I dare undertake that those two unhappy Princes, Const. Copr●nymus Emperor of the East, and Etheldred King of the English, (though the Stories prove true which are reported of them) left as fit behind them as that which we many times use.— I do not desire to bring into our Church again the Papist rite of Exorcism. Although I do not therefore reject it, because it is in their Church▪ for it is nearer us, 'tis in the Lutheran Church, 
Eck. sasc. 613 Him Har. lib. 3 part, 2.196. Eck sasek. 615 Art prob. 197 Kem har. lib. 3 part, 2 196. Kem. har. lib 3 part, 2 196. Esk fasch. 613 6.4.  and nearer us than so, 'twas in the Primitive Church, in Cyprian, Nazianzen, Ambrose, Augustine's time, though in a better sense than theirs I doubt not.— I do not think there is immundus spiritus in the water, an unclean devil to be cast out by exorcism, but I think there is many times a devilish uncleanness, which (superstitious Ceremonies laid aside) deserves to be more reverently avoided. Since it must by and by represent the water that came out e capsula cordis Christi, and was part of our Redemption, and since it must by and by be the one part of an high Sacrament, even to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the laver of a new birth, is St. PAUL to Titus 3.5.  
3 It seems to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the ancient and pious institution of Godfathers, is so fare declined from the gravity of their original, that young boys and girls, that have neither the face nor age of a man, 
Nodin Exod. 518. lin. 1.  and that cannot respondere pro seipsis, should spondere pro aliis.— Beza (who worthily mislikes much in Dionysius the falsely called Areopagite) yet highly commends this in him, 
Bez. vol. 1.325  above all that ever he read; that he would have Parents deliver their children over, Praeclaro alicui divinarum rerum doctori or informatori, to bring them to the Font, and there to undertake the care of their future Christianity.— His meaning is not that all Godfathers should be divines: but his meaning is, that the chief aim of Parents in the choice of Godfathers should be, to choose able men that could and would. Again, that those should be no Godfathers, whose very face and presence, pulls down the solemnity of the Sacrament.  
4 It seems also to me an undecent thing, that Godfathers should decline so fare from the primordial usefulness of their office, and profitableness to Christian proficiency. How much increase of Religion and good manners (kept they a diligent watch over children in those three parts of their office, which Dionysius, Augustin and Beza, 
Bez. vol. 2.325 Nodin. Exod. 517. Aq. 3. q. 71. art. 4. ad 3.  agree with our Church in) might they bring to the Church. 1 To teach & instruct in all fundamentals of Christianity, both for knowledge and life. 2 At every occasion to persuade encourage and exhort them. 3 Where they fell short to rebuke and reprove them, and in all these to have diligentem curam & sollicitudinem continuam. So should every child be under some awful eye where ever he went. 
Beza vol. 2.325. sin. 326. init.  Beza commends the Geneva Church that it twice presses the Godfather, both before and after Baptism, and makes him twice seriously to promise that he will use his best care and endeavour, that the child be brought up in the whole doctrine and law of both Testaments: And  
5 It seems to me an undecent thing, that Godfathers undertaking this so solemnly, in the face of God and his Angels, and in the face of his Congregation, should so flight a promise made under the eye of so great witnesses. Scitote saith Aug. vos fidejussores pro ipsis apud deum extitisse; 
Nodin. Exod. 517.  and surely marriage itself which yet binds so strong, is not undertaken with much more solemnity of promises then this office of Godfathers. And thus much of the Font, and some undecencies about that.  
And thus have I said all that I meant to trouble you with concerning the Place of our assemblies and of the utensils of it. I should now lay before your view our Assemblies together, but I would fain have a fit man first to clean the Church, and to speak for them, for when they come they will leave their tongues at home.  
It seems to me an undecent thing, that our Clerks should be scanted in their wages as they are. 
The ancient orders wanted good husbandry to contract them. Subdiaconus Acoluthus Exorcista Lector actiarius Psalmista.  It has been the good husbandry of rural Congregations to contract two offices the Clerk and Sextons into one; that that one might have a sufficient maintenance. After that, to contract that one man's wages so, that it shall not be enough for one; and scanty though it be, yet more scantily shall it be paid. For they being in their original an Ecclesiastical Order constituted by Bishops as we are, their means also was a kind of Church maintenance. As they deal with the Minister therefore in his portion, no marvel if they deal so with the Clerk in his; and let him complain if he dare. 
Math. 10, 24  For the Disciple is seldom above his Master.— Along with the contraction of niggardize, has gone the contraction of times; For their means being neither praediall nor personal Tithes, but a bare stipend of so many pence by the year; the greater price things bear the fewer will their purse reach too; and the more must they be content to want. For a penny will never be more than a penny; but a pennyworth will in time grow to be worth a shilling. The Clerk has still but his penny to buy that shillings worth, and so have the times swept away eleven parts of 12. of his maintenance, and it shall go hard but his Parish will sweep away a quarter of that too, his penny shall be but three farthings, perhaps a half penny. Hence come they to be men of so mean parts as they are, scarce Organa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so mean God wots in the rural parts of the Church, that they are not able to do the Clerkly part of their office, to answer the responsories without blasphemy.— An undecent thing I say it is, that these should be so scanted for wages, since the cleanliness of our Churches, depends upon the reward of the work: and since the sufficiency of the man is not bought but by the sufficiency of the wages, and since every workman (even the most dunghill labourer) is worthy of his higher. Luc. 10.7. And now will I show you our Assemblies and the parts in them.  
The parts and parties are Men, Women and Children, joel. 2.16. For it seems to me an undecent thing, that any that has a reasonable soul (actu primo & secundo reasonable) should exempt himself when God's reasonable service, as St. Paul calls it, is a doing. 
Rom. 12, 1 — And it seems to me a more undecent thing, that any that has not a reasonable soul, (neither actu primo nor secundo reasonable) should frequent when Gods reasonable service is a doing.— I must therefore crave pardon while I reckon up (pax sit auribus & suggesto salus) dogs among the parts of our Assemblies.  
1 Shall I call it no more than a disorder, that the Consecrated bread even then when the Priest is administering it and saying take eat, should be to be taken up from under the feet, and that fling down by the disturbance of Dogs?— 2 That Dogs should be about the Font, under his feet between his legs as he is administering the sacred Baptism?— 3 Shall I call it but a disorder, that dogs are seen in the face of the Congregation (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Bitchering, others smelling out a seat to bepiss, and in their courses do it? Non sunt haec ficta sed facta, I feign them not. I have noted the days nigro θ. Are these the omnia bene of our Churchwardens bills?— I say nothing of their frequent barkings, brawlings and fightings; the breaking off of divina officia till they have done: because these are small things. When the Osliarii Tabernaculi did their office according to Gods own Book of Canons, Deut. 23.18. a Dog might not be suffered to come into the Tabernacle, no not the hire of a dog. No not the hire of a dog in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Kem. Harm. l. 1.279.  the popular place of the Temple, much less in Sanctum Sanctorum. None ought to have a place in the Church, who are not capable of a place in heaven, because the Church is a school to heaven. But leave we dogs to their proper place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. john saith, Apoc. 22.15. Let all Dogs be without, & all Christians within: And to their proper work, Excubare per re Domini, as Livy speaks, 
Livius 100L lin. 33. Stack: tom. 2.46. pag 2.  Let them watch at home while their Master's worship at Church.  
2 It seems to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That the Minister should sit, after the bells have done, and the books laid half an hour, 3. quarters of an hour, before he can have a company, that shall bear the face of a Congregation; in the mean time the Churchyard hath his several confabulations, consultations and deambulations, his laughings, leapings and shoutings.— An undecent thing I say, since it is the office of Bells to make them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; That is to call them out of Houses, Streets, Fields, Churchyards and all places into Churches.  
3 It seems to me an undecent thing, That if the Minister begin at his appointed time or soon after the last toll: half prayers, nay 3 quarters should be done, sermon begun, before the Congregation meet. Since the first part of our Liturgy is as acceptable to God as the middle and end. And since he never in any undertaking makes a good end, that leaves out the beginning or middle.—  
4 It seems to me an undecent thing, that when half divine Service is lost for want of company, the rest should be lost for want of auditors. My meaning is, the clashing of Pattens in the porches; and the clamping of nailed shoes on the pavements of the Church; the rustling up of those who are already kneeled to make way for them that come late, to come to their seats, do so cry down for half an hour together the rest of the Liturgy, that those that should be auditors are but images, they have ears to hear but hear not. An undecent thing I say, Since divine service ought to be free from disturbance as well of walking as of talking. Canon, 18.  
5 It seems to me an undecent thing, and not only deordinatum but deordinans, a cause of much disorder; That in Parishes where there are that come not to Church in 6 weeks, 8 weeks, 18 weeks together, being able persons. That in Parishes where there are young ones of 12, or 14 years of age which never yet came in Church but once, viz. on the day of their Baptism. Yet our Churchwardens should give up bills with Omnia bene. An undecent thing I say, since the Courts of reformation are the immediate instruments of GOD by which he keeps his Church in decency & order. And since Oaths there given are the strongest instruments of Courts. 
Erasm. Ling. 95. — Since the greatest sin (next to blasphemy) which the tongue can commit is Perjury; and the greatest perjury, is perjury before a rightful judge sitting in actu judicativo.  
6 It seems to me an undecent thing, That young boys of 14, and 16 years of age should sit covered while the Preacher is delivering to him God's message. 
Kem. Harm. l. 4. part 1.138.  Since potiores sunt partes docentis quam discentis & sedere & cooperire is the proper situs & habitus docentis. And since the son owes this to his Father; and the servant to his master; and the inferiors to the heads of the Congregation, not to sit covered at so small a a distance.  
7 It seems to me an undecent thing. That Parishioners should teach the Minister another method of care of souls than the Canons do. That he should leave out a lesson, with the Epistle and Gospel, the Litany and Commandments that they may have Sermon enough.— Since the Lessons Epistles and Gospels, are verbum Dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but a Sermon is but verbum dei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the most; and I would to God that those Sermons which such men so much glote after, and prefer so fare before Lessons, Epistles and Gospels, were always so much.  
8 It seems to me an undecent thing, That in a Parish of Three or 400 people, there should not be found three beside the Clerk, that answer Amen to our Prayers or make any responsory to the Commandments or other parts of the Liturgy. And that self-conceited man, 
Kem. Harm. l. 2.136.  his brains stood certainly the backside forward, that acquitted himself and his Sect of their lip-labour thus. How should a man say Amen to that he understands not; the plainness of our prayers convince him rather of Schism and obstinacy than of ignorance. 
Canon. 8. — An undecent thing I say, Since the Amen of the mouth is as due as the Amen of the heart; if both need both must ask, if both receive both must give thankes. Since in the times of the Church nearer CHRIST, the whole people, not only the Clerk answered Amen to the Church prayers. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith justin Mart. 
Pag 1 ●2. Ar●t Pr●bl. 227. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And that not with whispering or mumbling, but fausta acclamatione, with a shouting voice, a voice of men showing how they favoured them, consented to them, and desired they should prosper. 
* Nonnius Marcellus.  Faustus a favendo.— Yea since even in the Churches trained up under the Apostles themselves, All the people said Amen. 
* Bell. tom 3. 48●.  How shall he that occupies the room of the unlearned say Amen at the giving of thanks. (1 Cor. 14.16.)— Yea since the light of nature teaches as much, for thence Epicletus had it. If I were a Nightingale (saith he) I would do as a Nightingale, but being a man I will do as a man. I will not be all voice, for that's like a bird, too low, nor all spirit for that's like an Angel too high for me; but spirit and voice that's like a Man, I will keep my rank.— And Constantine the Great (whose memory ought ever to be honourable in the Church) would not only say Amen to the prayers, but would read the verses of the Psalms interchangeably with the Minister, 
* S D. 185  saith Euseb in. vit. Const.  
9 It seems to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a disorder, That Parishioners should throng by Thirty and by forties to other Churches and leave their own empty. That a sick party should send to the next Parish to be prayed for; That another on his deathbed, should send for the same Minister home to him to visit him, to pray with him, to Preach for him. In the mean time the proper Pastor, to whom God and the Church hath committed the care of his soul, though he offer his service shall not be accepted; though he offer to Preach, there shall be no Sermon rather. What is this, but for the people to usurp Episcopal authority? To set over themselves what pastor they please? nay more than Episcopal authority. Upon every vain fancy to choose, upon every vain fl●sh to leave their choice. In those ancient Churches where (by connivance not of right) the people had a hand in the choice of their Pastor, yet when they had chosen they were no more at liberty to leave them. Even in St. john's time, though Parishes were not yet divided. As the 7 Angels had their several Churches; so those 7. Churches had their several Angels. Apoc. 1.20.  
10 It seemed to me an undecent speech, his brains sure had no Pia matter, that spoke it. I heard (saith one) a Preacher, and he spoke for the bowing at the name of JESUS, he was fit to preach in a tub then in a pulpit.— An undecent speech I say; Since not only the Reverend Fathers of our Church, (whose learned and pious Sermons deserve for them (I am sure) better then a Tub to preach in) do speak for it in their Canons: but 
a Hoker, 347. Bell. to. 2.246  
b Aret. Probl. 189 cap. 1.  
c Hoker, 433. Canon 18.  also ancient Fathers the honour of Pulpits for their times, do yet speak for it in their writings: writings not bunged up in bartels, nor tumbled into cubs, but writings which are counted the ornaments of the greatest Libraries in the world. And he whose writings are in the most Preachers hand in this land (who are worthily famous for preaching) and are many a time the credit of their best sermons, 
Stell Luc. 10.1.67. coll. 1.  thinks this fit for a Pulpit not for a Tub. The name JESUS (saith he) of all his names cost him dearest, the name God he has from his nature; the name LORD from his power; the name CHRIST from his unction, etc. they cost him no shame, no tears, no trouble, no blood; the name JESUS or Saviour cost him his blood. Rom. 5.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saved by his blood. On the Cross he saved us, on the cross (by divine providence) was no other name. This is jesus the King of the jews. Mat. 27 33— If Christ be God and man do we amiss to bow to him? If we do not amiss in bowing to him, do we amiss in taking that time to bow to him when his name is named? Few prayers in our Liturgy are made to Christ, 
Bell. to. 3.847 † 84●.  but to the father in Christ's name, and are concluded for Christ's sake: to whom the suit is made, to him is the bowing; not to him directly in whose name 'tis made. If we add therefore this decent ceremony to his direct worship, will not a little patience be enough to bear it? If he like not our ceremony, nor list not to conform himself to it, yet let him yield us the protection of St. james prohibition, jam. 3.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. — Let him show me, that 'tis either contra fidem, or contra bonos mores, 
8. K 56. Epist. 11 s, ad januarium.  and as St. Aug. saith, and I will justle with our Church about it an no longer obey; which till he can do, let the Philosopher's ambition be his wisdom; who when every man was eager to show his opinion, and to have it recorded as conclusum est, desired that this only might be recorded of him. 
Advancem. l. 2 106 pa.  That there was one there, that knew how to hold his peace,— which is time for me to do.  
I will add only this one thing, for the necessity of outward decency an order.— It is necessary it should be seen, there is a God in the world.— This cannot be seen by his essence, though it fill the world.— It cannot be seen by the hearts of men, they are as hidden from our eye as God himself.— In the book of nature he has too much hid himself from the people eye.— Therefore there need other outward expressions of him, which the people are capable of, viz our outward assemblies, the places of them, and our carriages in them; all which ought to be such, as may convey a reverend opinion of him into the people's hart by the eye.  
If it be necessary God should be seen in the world, 'tis necessary he should be seen as he is. Not only that he is a God of holiness, but also that he is a God of majesty. To this Christ directs us. Mat. 5.16. Let your light so shine before men, that they seeing your good works, may glorify your father which is in heaven; he would have not only our doctrine, but our outward works, to direct men to this, that God is a glorious God, & therefore to be glorified.  
If any outward works of man do report God's majesty to the world, then surely these; the building of houses for him, the frequenting of them, the carriages of men in them; for these are directly to that end to report God. The more directly they are to that end, the more lively they ought to do it, & pro posse, lest they report short, and make him undervalved.— Outward carriage therefore and speech, as well of the assembly as of the Priest ought to report home.  
And for our Temples and the utensils of them, God himself directs us.  
When he platformed out his own Tabernacle & inspired Solomon to his own Temple, we see how glorious they were. Not only the buildings, but even the lowest utensils, the snuffers and snuffe-dishes did pro posse praese ferre-numen, all of pure gold. 1. King. 7.49.  
Though we are not bound to take this as a law from God, to make all our Temples by; yet we shall do well to make him our pattern. At least to learn thence, what manner of Temple's distaste him not. And if we acquit ourselves from the costliness & gloriousness; yet may we not free ourselves from the decency & comeliness. Though God shun not a cottage, yet men must think him worthy of a palace.  
Thus have I laid before this Synod▪ those things which I thought differed from St. Paul's rule, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I have spoken that which is pleasing in his eyes, the Lord prosper it and carry it on; if otherwise, the Lord amend it, and there end it.  
Blessed are they which hear the word of God, etc.