THE SCHYSMATICAL PURITAN.  
A SERMON PREACHED AT WITNEY concerning the lawfulness of Church-Authority, for ordaining, and commanding of Rites, and Ceremonies, to beautify the Church.  
By GILES WIDOW'S Rector of St. MARTIN'S Church in Oxford.  TITUS. 1. 15. 
Unto the pure all things are pure, but unto them, that are defiled, and unbelieving, nothing is pure; but their Mind, and Conscience are defiled.  
Printed at Oxford for the Author. 1630.   

TO HIS GRACIOUS LADY, KATHERINE, DUCHESSES of BUCKINGHAM HER GRACE, all health, prosperity, and salvation through jesus Christ.  
MADAM  
Importunity of friends hath with un-answerable persuasions constrained me, to imprint this Sermon: because an ignorant zeal of some hasty spirits, would cry down the lawful Authority of the true Doctrine, and discipline of our Reformed Church. I therefore desire your Grace's favour most earnestly, to accept these my first fruits, sacrificed on the Press; and to wish them safe protection. My obliged duty directs, and necessitates me, to be thankful unto you, for your special favours beyond my desert, to dedicate myself, and these my orthodox labours to so good, and Gracious a Lady. The Lord Crown your merits with spiritual, and temporal blessings for Christ jesus sake, and that for the hearty prayers of  
Your Grace's most humble servant and Chaplain GILES WIDOWS.   

TO THE PURITAN.  
IT is your practice, to run from the Church. jam sorry, that so learned, and so holy men, as you would seem to be, do want true Christian patience, to hear orthodox holy doctrine. But let me entreat you, to understand me this one time. I hope it will be for your edifying. This is my prayer unto Almighty God through jesus Christ. My business with you is the Puritan: whose name distinguished, whose essence rendered in the very property, and whose several kinds essentially differing, I give into your own hands, that you may see, and learn true Reformation.  
Concerning the name (Puritan) it is ambiguous, and so it is fallacious. For some good men are called Puritans: and they are Puritan indeed. They are pure in heart, and so blessed, that they shall see God. Mat. 5. 8. And some evil men are called Puritans, who desire to seem to be just, and holy; but in their doctrine, and discipline, they are the underminers of our True, Protestant, Reform Church. Are you angry, because I tell you the truth. Be angry but sin not, and I will tell you, the essential definition of this fallacious Puritan.  
A Puritan is a Protestant Nonconformist. A Protestant, this is his Genus, his kind of being. A Nonconformist: this is his differentia, his essential difference, his essential Quality. A Puritan is a kind of Protestant. For he willbe tried by the Scriptures concerning his faith, and his Christian moral life, so fare as his Spirit will endure the text. But the scriptures deduceable sense in Essentials, Essentiates, Efficients, Finals, Subjects, Effects, and their Modalities, being opposite to their tenets, confounds this Professor, and overthrows his Chair: but he ashamed to forsake his seducing profession a long time vehemently clamorous, taketh fast hold only on the letter, and chapter of the text. So then this Puritan is a sullen fallacy of the Reformed Church: being confuted, he will not learn to turn: still he is pure, not really, but in his own suppose. The Lord grant him grace to reform.  
This Puritan is a Nonconformist. For he is oppositely set, a Contradictist to the Scriptures deduceable sense in three things. The first is the 39 Articles of our Church's Reformed faith. The second is our Common Praier-booke. The third is the Canons of our Church. And yet the doctrine of the Articles, the faith of the common prayers, and the lawfulness of the Canons, are contained in the deduce-able sense of holy Scriptures. The Articles of our Reformed Churches saith, which he opposeth, are these: the 3. 6. 9 16. 17. 20. 21. 23. 26. 27. 33. 35. 36. 37. 38. 39 This is proved in the several kinds of this irregular scripturist. The prayers in the common prayer-book, which he contradicts (being collected, and translated out of the Mass-book, yet corrected, and purged from gross errors) those selected prayers he refuseth every one, because they were thence collected. The Absolution he disliketh, because he makes a quere, whether the congregation did faithfully, and penitently confess their sins. The Lord's prayer he will not say, because he will make a prayer like to the Lords prayer. Nunc dimittis, &c: he rejects, because he will not any prayer, or hymn, but such as he thinks fit according to his own will. The Litany he saith is composed of conjuring, and swearing, and of unnecessary and unlawful Invocations. The collect on Trinity Sunday, he saith is composed of an Impossibility. And that the last collect but one read at holy Communion is composed of untruths. He is ill-disposed., oppositely affected against prayers at Christen, Confirmations, and Burials.  
I make answer thus. To pronounce, He pardoneth, and absolveth all them, which truly repent, and unfeignedly believe; is the actual duty of Evangelicall Priests, and so good a duty is no sin. Ministers (must) say the Lord's prayer. The Lord hath said it. Luk. 11. 2. And they must make their prayers according to the form of the Lords prayer. It is the text, they must use no vain babbling: their form of prayer must be effectual, not vain; brief, not stuffed with tautologies, and iterations. Read Matth. 6. ver. 7. 8. 9 God did regard us with a Saviour, in that he did regard the Blessed Virgin with a Son, and a Saviour, therefore we say the Magnificat. We shallbe saved by the same faith, as old Simeon was, therefore we say Nunc dimittis. In the Litany we pray to be delivered from sin, and punishment. And how must Christians pray for to be delivered, but by Christ's agony, and bloody sweat, & c? And is this swearing, or conjuring? Is praying in the Winter, to be delivered from thunder, and lightning, unnecessary? Lightning, and thunder are God's secret judgements: he may afflict sinners with them in the Winter: though naturally summer be the time for those terrifying Meteors: but because they are Gods secret judgements, therefore we pray always for deliverance. Is praying for thiefs, and whores unlawful, the one being included in all men, travailing by land, or by water; the other being included in all women labouring with child? Our Saviour saith, that his Heavenly Father is merciful to the just, and unjust, and that all God's people must be so merciful Math. 5. 48. &c: And S. Paul saith, do good unto all. Gal. 6. 10: and therefore we must pray for all. On Trinity Sunday we pray to be delivered from all adversity; and it is thus in the Lord's prayer: Deliver us from all evil: And shall we not pray, as the Lord hath taught us? In the last Collect but one at the holy Communion, we Confess our unworthiness, and blindness: And wheresoever sin is inherent, and a fighter, there must be necessitate causae, (sin being an actual cause,) an unworthiness of God's favour, and blind ignorance; not in the necessary precepts of saith, but in Contingents, with what particular blessing, when, where, and how God will bless sinners. Prayers at Baptism do regenerate: though you deny this. 'tis the text: Ask, and you shall have. To pray is to Ask. To be Regenerate is to have. The blessed Apostles did confirm the Churches, which they before had converted. Act. 14. 22. Act. 15. 32. For confirmation is a Principle of the doctrine of Christ next to baptism. Heb. 6. 1. 2. Therefore S. Peter, and S. john did pray & impose hands to confirm the Church with the holy Ghost. Act. 8. 17. And little Children being more weak in the state of Grace, than such Converts, must necessarily be confirmed by the Bishop, the Apostle of the Diocese; though not by miraculous, yet by seven, of the holy Ghosts gifts. We must pray for the dead. Thy kingdom come. Oh Lord raise the dead prisoners in the grave. And herein we pray for their souls, and bodies. God be with them, to comfort their souls deprived of their bodies; I say to comfort them with hastening the Reunion, and the consummate joy of soul and body. Thus the Primitive Fathers: junius, B. Bilson, Mornay, Chameirus. This is not to defend Purgatory, but the received answer against Purgatory.  
These things being thus answered; observe that this Puritan would obstinately cast out of the Church, Gods saving mercy, saving hope, saving charity, and the seven gifts of the holy Ghost. And what then is his religion, but faction? But mark those, that cause division in the Church, contrary to the doctrine, which you have received. For they, that are such, serve not the Lord jesus, but their own bellies; and with fair speech, and flattering, deceive the hearts of the simple. Rom. 16. 17. 18.  
The third thing, in which this Puritan is Nonconformist, is the Canons of our reformed Church. These, 1. 2. 3. 4. 5. 6. 7. 8. 9 10. 11. 12. 13. 14. 15. 24. 29. 30. 31. 48. 49. 54. 55. 56. 57 58. 60. 61. 73. 127. etc. But who is this Puritan? What is his name? Mr Rogers in his Preface to the 39 Articles, saith, that since the suppression of Puritans by Arch-Bishops, Parker Grindall; and Whitegift, none will seem to be such irregular Professors. But the eye that beholds their daring oppositions in the Church, may very well believe, that such Rebellions are taught in their Conventicles. What Rebellions? Their teaching against the King's Supremacy, a rejecting of our Reformed saith, a refusing of God's holy worship written, which is the Common Praier-booke; a despising of Canonical obedience; a repugning against our Reformed Church. Yet this seditious Schysmatique would be the most true Reformist of Church, and Religion: but read the Survey of the Pretended holy discipline and hence it is evidently proved, that he knows not what he is, nor what he would be. Therefore for his better edifying, let him learn to believe, to pray, and obey according to the understanding Rules of this Reformed Church. For the 39 Articles are true precepts of faith; all Collected out of holy writ. The Common prayers are godly prayers. The Canons are true, & wholesome laws. Therefore he, that will not believe, pray and obey according to this established estate of Church government, is no pure man in heart. He studies Consusion of Church, and Commonwealth. The specifical kinds of this Puritan promise neither truth, nor goodness: and therefore let no man favour their unrighteous dealing; and let our Church stand fast in her faith, instruct, correct, rebuke: that this Nonconformist may be a true Reformist.  
The species; specifical kinds of this Puritan are these. 1. the Perfectist. 2. the factious Sermonist. 3 the Separatist. 4. the Anabaptist. 5. the Brownist. 6. Loves-familist. 7. the Precisian. 8. the Sabbatarian. 9: the Ante-disciplinarian. 10. the Presuming Predestinatist. These ten kinds in their opinions are the best Christians: and every one differs in the Reciprocal Quatenus (i. e.) in his proper essential Quality from other, as much as white, and black: yet the same subject of inhesion (man) may be all these ten, as the same eye is white, and black: though whiteness, and blackness differ essentially.  
The Perfectist is he whose pureness is continuata perseverandi actio sanctificans; never to sin after baptism. This is the Novatian Catharist. But St Paul did sin after baptism. Rom. 7. This is a perfect keeper of God's law. Thus he is a Papist. But S. Paul could not do the good, which he would, but the evil which he would not. His opinion is, that a Christian sinning after baptism is damned. Our Reformed faith is; That by the grace of God, he may Repent, and amend: and thus S. john; if we confess our sins, he will forgive. 1. john. 1. This Puritan sins against the 16. Article.  
The factious Sermonist, is he, whose pureness is, to serve God with sermons, and extemporary prayers made according to his supposititious inspiration. His opinion is vain glory: Preachers Composed not according to his hasty rule, he saith are un-worthy, and therefore they must not be heard to preach, nor resorted to, at holy Communion. Then S. Peter, (if unworthiness might depose Preachers) should never have preached after his forswearing his master. Our reformed faith is, that we may use the ministry of unworthy Ministers. And 'tis strange that he commends himself to be worthy: whereas S. Paul is not a teacher of his opinion. 2. Cor. 2. 16. in these words. Who is sufficient for these things? This sinneth against the 26. Article. Another opinion of his, is that preaching is better than Prayer. But both being most necessary: Preaching for to instruct the people; and prayer to worship God, instrumentally to cause regeneration by baptism etc. It follows, that this Sermonist is a peevish disturber of Religion. A third opinion of his, is, that private Prayer made by a tardy comer to Church is the sacrifice of fools. As if too late coming to Church were not a sin to be repent of: and that one so ill prepared to join with the congregation, should not pray for remission, and God's blessing, and then praise the Lord with the whole Assembly.  
The Separatist is he, whose Pureness is Pharisaical. He commends himself in the Temple to be fare above all others for holiness: Our Saviour saith that the Publican repenting was more just than he. Luke 18. 14. His opinion is, that only he is the Elect, the Regenerate, and faithful child of God. And that all others are reprobates, the wicked, the unregenerat, and the damned: But God's judgements are unsearchable. Rom. 11. 33. And who art thou that judgest? why dost thou judge & c? Rom. 14. 4. 10. 11. 12. 13. The judgement of our Church is, that all that are baptised are regenerate: Thus, Seeing that this child is regenerate & grafted into the body of Christ's congregation etc. And the Church regulated by scriptures is the pillar and ground of truth. 1 Tim. 3. 15. therefore believe our Church. Regeneration is by infusion of grace, by sowing the good seed: (it differs from increase of grace, & perseverance. Regeneration is ortus boniseminis, the springing of good seed: This good seed did grow in stony and thorny ground. Regeneration is the individual act, making Christians. Increase of grace & perseverance preserve Christians. And moral persuasion cannot regenerate stony and thorny hearts dead in sin. Therefore regeneration being the individual act of God bound to his Church by his own covenant, judge as our Church doth, concerning the baptised; that all baptised are regenerate. The grace of God's covenant doth admit of no Separatists: for it did not separate, but bind Isaac & Ishmael unto God in obedience: neither doth it separate, but unite the baptised unto Christ. As for the separating judgement according to the merciful decree of election who are the saved: this belongs only to God to pronounce. But let all Christians religiously pray and live according to the grace of restitution, and humbly submit their judgements, concerning the secrecy of personal election. The Separatist sins against the 17. Article, which saith that God's election is secret to us, for we know not the elect by their particular names. He sins against the 35 article at the 2. 4. 5. 6. 7. 10. 11. 15. 19 20. 21. homily. For these do charitably exhort the whole congregation to obey and honour God; whereas the separatist is no friend of Publicans and sinners: but the uncharitable accuser of our Saviour's pitied company.  
The Anabaptist is he, whose pureness is a supposed birth without original sin. And yet our bodies are parts of Adam's nature, that did sin. And no man was borne without sin, Christ only excepted. His tenet is, that infants must not be baptised. Yet Isaac was circumcised the eighth day. And to be circumeised, and baptised are one, and the same in effect. And Abraham's Religion, and ours are the same. Gal. 3. 9 14. 15. 16. 17. And therefore by a necessary seal of the Covenant, we must do, as Abraham did; bind little children in covenant to God. This Puritan sins against the 9 & 27 Articles. The one affirmeth that infants are borne in original sin; the other, that infants must be baptised. If infants be borne without original sin: then 'tis no controversy; That original sin foreseen is not the meritorious cause of reprobation. The sinner deserves, & the judge intends punishment. So 'tis certain, that sin is not the foreseen intending efficient of that preordained punishing decree. And it is without question, that God's Supremacy may pardon or punish pro absoluto beneplacito, only as he will, seeing 'tis the prerogative of supremacy, he being supreme judg. But he cannot be just in decree, if he so reprobates, but for sin foreseen. For the law was not, that any should die in Adam, if he had not eaten of the forbidden fruit: and therefore this law in prevision transgressed is the meritorious efficient of reprobation.  
The Brownist is he, whose pureness is to serve God in woods and fields. He is a wilderness of pureness. His opinion is, that Idolatry cannot be reform without pulling down of Churches. But King Hezekiah commanded the Levites to sanctify the house of the Lord, and to carry forth the filthiness out of the sanctuary etc. 2. Chron. 29. 5. And our Saviour whipped the buyers and sellers out of the Temple: though it was profaned, yet without any pulling down, he calls it the house of prayer. Mat. 21. 12. 13. This Puritan sins against the 35 Article, at the 1 homily, which teacheth a decent keeping of the Church.  
Love's familist is he, whose pureness is to serve God as well at his Neighbour's charge, as at his own. Omnia sunt Communia: no one saith, that the things, which these Love-masters possess are their own, but all are Common. Yet S. Paul saith, that he is worse than an Infidel that provideth not for his own family. If he be poor, his poor pureness must not labour with his hands to get his living, though he be a Mechanic, he must only meditate on the word. Yet the text saith he that will not Labour, let him not eat. He in his conceit is a greater S. then S. john the Baptist, and that he is in persecution for the Gospel; and therefore Ananias doth sell his possessions, that the poor brother may participate of his brotherly kindness. Concerning S. john our Saviour saith that he was as great a Prophet, as any borne of a woman. Concerning Ananias S. Peter saith that he dissembled with the holy Ghost: Concerning this poor Saints persecution for the Gospel: his punishment is justly to be inflicted on him for abusing the gospel with his deceit to maintain idleness: His neighbour seduced to sell, is undone: this is injury which must not escape unpunished. This Puritan sins against the 38 Article. For this truth is to be believed, that as in persecution, the rich did relieve the poor Saints: So in the time of peace, all able men must labour, to preserve the Common wealth. Here, note, that Loves-familist in the 38 Article is called the Anabaptist: and 'tis true subiectiuè; sed non formaliter. The same man may be Loves-familist, and the Anabaptist: but to be formally the Anabaptist, is not to be Loves-familist their definitions differ.  
The Precisian is he, whose pureness is, not to swear before a Magistrate. yet this kind of swearing is commanded Deut. 6. 13. He teacheth that unlawful swearing is a greater sin, than murder. God indeed is greater than man, Hence is the compare, But the effect destructive is greater by murder, for thereby man's life is destroyed, but unlawful swearing cannot wound so deep. And God commands that the Murderer die the death, blood must be shed for blood; he deals not so severely with the swearer. This Puritan sins against the 39 Article: which teacheth that 'tis lawful to swear before a magistrate.  
The Sabbatarian is he, whose pureness is to preach down all holy days. Preaching; the instrumental directing cause to keep holy the sabbath day, he makes to be the keeping holy the Sabbath; but God's holy worship, common prayer is this keeping holy the sabbath day. For preaching the holy direction teacheth holy worship common prayers to be the holy practice of that day to praise the Lord for our Redemption etc. This is the sole principal end of preaching on the Lord's day. The Sabbatarians preaching is a Sylva synonymorum, Tantologies, Iterations. His praying is too much brainsike babbling. His opinion is; Labour thou six days: therefore there must be no holy days, but the Lords day. 'tis true in an understanding judicious sense: Thus. Thou must praise God for the Creation, Redemption, Restitution, and preservation of the world: To praise God for these causes, only the 7. day is set apart: which is not the jews Sabbath, the sabbath only for the creation. But this is the day following: when Christ rested from subduing sin, hell, and death: when the Lord jesus ceased from his work. Heb. 4. He then appointed a certain day, by saying to day ver. 7. And because Christ rested from his work of restoring his kingdom to Israel in the same manner, as God did from his, ver. 10. appointing the first day after the creation to be the sabbath. Therefore the first day of the jews week, the scripture calls, and 'tis instituted for to be the Lords day; for this is the day of Christ's rest religiously to be celebrated with holy worship in remembrance of our justifying, sanctifying, saving, victorious, and triumphing Redemption. But concerning other holy days there were seven together, in the time of the law. Deut. 16. Therefore when God was to be praised for preserving Israel in tents, when he brought them out of Egypt &c: then the text saith not, labour 6. days, but keep holy 7. days etc. So when God is to be praised for the Angels good news to the Blessed Virgin, for the Nativity of our Saviour, for his circumcision &c: then the Church teacheth not 6. days labour, but to praise the Lord on the holy time apppointed. This Puritan sins against the 35. Article at the 7. 12. 13. 14. 16. and 17 homilies. For these do teach the holy observing of feasts unto the Lord.  
The Anti-disciplinarian is he, whose pureness is above the King's Supremacy. Imperious Imagination! His holiness is the Church's greatest Authority, and as good a Rule for to know the Reformed true faith, as holy writ. He is a strict observer of the law, therefore his Religion is the best religion. But our Saviour teacheth, that mercy is the best part of Religion. Matth. 9 13. And he never learned, that Christ's kings office is above Christ's Priests office, in spiritual things: for as much as Christ a Priest, died for to make satisfaction for our sins, to God the Supreme judge, who is Christ a king: and that from this office of Christ a king, the king is derived: and that the Priest is derived from Christ's Priests office. This Puritans tenet is, that kings must be subject to the Puritan-Presbyters Censure, submit their Sceptres, throw down their Crowns, and lick up the dust of their feet. Thus Mr Rogers in the 11. page of his Preface to the 39 Articles: and thus T. C. teacheth in his Reply, page 180. Thus the oath of Supremacy, & allegiance are broken. This Puritan is an Arch-traitor. His proud holiness sins against the 21. Article, which affirmeth, that Princes in their Dominions have supreme Authority to gather together General Counsels, and against the 35. Article at the last homily, which preacheth down Rebellion: and against the 37. Article, which saith, that the King is supreme Governor of Church and Common Wealth next, and immediately under Christ in his Dominions; in all causes, and over all Persons Ecclesiastical, and Civil. His tenet is, that all Priests should be Equal. But who ever gave all Priest's authority to ordain, and did exalt inferior Priests, and pull down Superiors for that equality; but Farellus, and Viretus (by Sermons) two Geneva-Presbyters. But by what Law? Whence was that authority? This Puritan sins against the 23, 33 and 36. Articles, which teach the lawfulness of Arch-Bishops, and Bishop's Superiority, and jurisdiction. This Puritan is an enemy to Church-Ceremonies, as if God's Ministers, and his house should be naked, without all external beauty. He saith, that he is only for essentials at baptising, etc. And yet Metaphysical divinity is fare beyond the sphere of his plainly, and briefly, etc. For the Scriptures deduceable sense transcends his capacity. This Puritan sins against the 20. Article.  
The Presuming Predestinatist is he, whose pureness is an inspired knowledge, that he shallbe saved by God's absolute election. He is so sure of his salvation, as if he were now in heaven: as if thete were no life in him, but God's essential glory. This is to sin without fear or wit. He considereth not, that the World, the flesh, and the Devil are such cruel, and subtle enemies, that they did so terrify S. Peter as that he denied, with an oath, that he knew the Rock of Salvation, and the other Apostles fled. And pray thou Continually, that thou enter not into temptation. Thus the 17. Article teacheth thee. And presume not that thou art absolutely certain of salvation, for in denying Christ's souls local descent into Hell, which is against the 3 Article, thou deniest a part of Christ's subduing evil spirits, and his triumph over the power of hell: for this end Christ descended to the spirits, that were disobedient in the days of Noah. 1. Pet. 3. 18. 19 20. And thou seemest to deny that good works are the striving instrumental causes for salvation, in that thou regardest not Examples of good life, by abhorring Apocrypha scripture, which is against the 6. Article. Suffer the words of exhortation: be not factious in the Church, to maintain an Imperious ruinating holiness, to amaze silly people, to gain a competency, by way of collection. God hath given the tenth part in all Israel for an inheritance, to maintain the Priesthood. Num. 18. 21. And if the humane positive law hath not made provision according to this divine law, stay the Lords leisure, till he shall assist the king, and the general Council of this land, to reform this thing, as yet full of difficulty. If thou hast no Benefice; faction can never bring thee any de iure; but reformation may. Down on thy knees; repent, and amend: and praise God Almighty, for as much as thy Dread Sovereign Lord, and king, hath spared thy life so long; thou being nothing better in tenet, than an Arch-Traitor. Down on thy knees & give hearty thankes to God; in that the Most Reverend Arch-Bishops, and the Right Reverend Bishops, thy holy and Ghostly Fathers, have not delivered thee over to Satan, Maiori Excommunicatione, cursing thee forth, from the Church, and all humane society, thou being a most contumacious Schysmatique. It is not sufficient, that thou deny, that thou art any such Puritan; for thy faction is visible (almost) every where in this land. Down on thy knees, and pray for God's holy spirits illumination; that thy zeal may be according to the infallible knowing faith, and that God may thus incline thy heart to our true, faithful, reforming Christian Religion. The Lord Almighty, and most merciful, make the light of his countenance to shine upon thee, and to reform thee. Then the Church shall enjoy her much desired unity: In which how happy a thing it is for Brethren to dwell together, for Christians to live, and die; I desire you, to consider; I pray you; I beseech you: Even I, though I am very disdainfully hated of you, am so charitably affected: & I labour always to the utmost of my prayers, and studies, to instruct you with true sanctifying reformation, and so shall till death remain,  
Your hearty wellwisher to solid Reformation, GILES WIDOWS.   
1. COR. 14. V VLT. Let all things be done decently, and in order. 
THE 19 of the 39 Articles of Religion affirms, that the Church may err, that the Church hath erred. The reason, why the erring Church is become the lost sheep, is because she submits not unto the only true rule of faith, which is God's faithful word. The 20. Article saith, that the church cannot err: that 'tis no erring church, but a true church, not a church void of authority, but a church having authority, to decree Rites, and Ceremonies, to handle, judge, and decide the hard, subtle, and deceiving controversies of faith. For this well tempered, and well governed church observes Gods not deceiving, nor deceived word to be her principium fidei, her principle of faith to be faithfully believed: to be her true signifying Rule, to be taught, learned, and kept. Whatsoever is contrary to this heavenly voice, she hates being all diabolical lies: whatsoever exposition doth make scripture to be contrary to scripture she examines, confutes, & reforms by the true rules of exposition. Whatsoever is besides scripture she rejects for man's inveution, for humane tradition, for superfluous, unnecessary. Herein the church is a faithful keeper, and a faithful witness of holy writ. And let the church; let this church persevere a faithful witness, and a faithful keeper of Gods most true, and most holy word, to preserve her authority in rites, and ceremonies, in resolving Faiths factious controversies; to expound the scripture learnedly according to rule in summo gradu necessitatis, in the propriety of truth; and to reject man's flattering additions prudently, according to God's all-sufficient precept. This is the sum of S. Paul's spiritual council to advise and instruct the church.  Let all things be done decently, and in order. 
Which words are the substance of the 20. of the 39 Articles of religion; & they contain four parts. The first is Command Authorising: Let. The second is, how many things are Authorized: All things. The third is, the obeying of this commanding Authority. Be done. The fourth is, the manner of obeying this command. This is, Decently, and in order. In the command Authorising observe Who, and what Commands: who commands? This is first God the Holy Ghost▪ secondly S. Paul. What commands? This is God's will; this is God's word. Let. In how many things there are authorized, observe the doctrine of faith, the discipline, the rites, and ceremonies of the church. All things. In the obeying of this commanding Authority: observe who must obey: and this is the church. Secondly, that she doth obey: in keeping the doctrine, discipline, rites, and ceremonies commanded. Be done. Let all things be done. In the manner of obeying this command observe how manifold this manner is; and this is twofold: first decently: secondly in order: in the outside by beauty, decently; within, and without according to rule: In order. Let all things be done decently, and in order. You have the division of my text: God commanding the Church to decency, and order of doctrine, and discipline: and therefore let no man accuse me ignorantly, that I am not come to edify: for if Gods, S. Paul's doctrine, and discipline may edify, I shall edify. And let no temporising faction act the dissembling Hypocrite, and say, that my doctrine is not true, but railing: for I am come to you with the doctrine of our received, and established faith. And let no trembling Neuter plead that my words are too deep mysteries to be understood. No: but let him strive to know his Faith, how it differs from heresy, that he may be truly faithful in the pure, and undefiled Religion. My text doth not stay to request, but requires: my text doth not entreat, and pray, but doth will, and command you to be faithfully religious: and that in a word, and that in the first word of my text.  Let. 
This word is command: though 'tis but a sign, yet by it command is understood, and understood to speak: not by prohibition, to make any stop, or stay: but with command to make haste, and not to fail at your peril. This Let is the active part of God's command in the first place of S. Paul in the second place, in person commanding, thirdly of the scripture, which is S. Paul's command, which is God's sovereign and uncontrollable command. You know the almighty power of God's command; that by it he made nothing to be all things. For he spoke, and it was done, he commanded, and it stood fast. And shall he now speak, and shall nothing be done? Shall he now command, and shall nothing stand fast? God's word is sharper than any two edged sword: and 'tis as possible to resist God's word, and live eternally, as 'tis to resist a sword dividing the heart and after that, to enjoy this temporal life. At the giving of the law, God's voice was so terrible, that the people, that heard, entreated that the word should not be spoken to them any more for fear of death. Heb. 12. 19 For God's voice did then shake the earth, and it shall once more shake both heaven and earth. Heb. 12. 26. Here is majesty, and power: and Gods will must be done, for he commands, to the terrifying of heaven, and earth. God's word is not a bare sound, but his word is a converting word: and if the converted will▪ not stand in grace, God having given the will, and the deed, what do they that resist, but neglect great salvation? But see, that ye refuse not him, that speaketh: For if they escaped not, who refused him, that spoke on earth, much more shall not we escape, if we turn away from him, that speaketh from heaven. Heb. 12. 25. It concerns you then very much, to hear God's command: S. Paul, God's deputed commander, tells you that it concerns your salvation: and lose this lose all the world. But what's the matter, that men's hearts are so little known to a commanding God. Who hath bewitched them, that they will not obey truth? 'tis true, that there must be Heresies: for lying and dissembling tongues do deceive, seduce, and under a colour of a little godliness, bring Church, and Common wealth into confusion, and destruction of soul and body. And is it not then high time to exhort you with S. Paul, Beware of dogs; beware of evil workers Philip. 3. 2. Beware of them, that bark at the Articles of religion. Beware of them, that bite at the government of the Church. Beware of fiery zeal set on fire by a factious spirit. Beware of despisers of Governors, of inventors of evil things. Beware of the disobedient. For they hate the doctrine, and discipline; the rites, and ceremonies of the Church, which is my second part of text, employed in these words.  All Things. 
By all things, are not understood all things of this world: for they are enmity against God. But by All things, are understood all things, which God commands to build, and beautify the Church, which God commands to govern, & preserve the Church. So that these All things are all Ecclesiastical things: all things, that belong to the Church. The text doth mention prophesying, speaking with tongues, prayer. 1. Cor. 14. faith, hope, and charity. 1. Cor. 13: all spiritual gifts. 1. Cor. 12: the Ceremonies of the Church. 1. Cor. 11: the sacraments; Baptism, The Lord's supper: 1. Cor. 10: the Ministers dues 1. Cor. 9: Meats offered to idols not to be eaten 1. Cor. 8. Marriage, and single life. 1. Cor. 7. Forbearing to go to law one with an other 1. Cor. 6. Excommunication 1. Cor. 5. reverence due to the Clergy. 1. Cor. 4: division, and sects in the Church. Chap. 1. 2. & 3. Doctrina generalis hic traditur circa Doctrinam, & precepta divina? leges de decoro, & ordine Ecclesiae, circa ritus, & circa externam disciplinam: so Pareus. By all things are understood the doctrine of the Church; divine precepts; laws for decency, and order of the Church; the Church's rites, and external discipline. The doctrine of the Church is here understood. The doctrine of the primitive Church, which is the law, and the Gospel, the old, and the new Testament, and here is understood the doctrine of the Reformed Church, which is the 39 Articles of Religion. This is the material brief of all Christian doctrine, and let this suffice for this present. For to speak particularly to every part of faith in the old, and new Testament, and in the 39 Articles of Religion, is more than the tongue of men, and Angels is able to deliver within the short limits of an hour. The discipline of the Church is here understood, which is the ordaining of Superiors and their governing: and 'tis the practice, and humble obedience of inferiors. This is Moses, and all inferior Magistrates judging, and governing. This is Aaron's, and all inferior Priests expounding, and instructing the people: and 'tis the Magistrates, Priests, and people's reverend worshipping the Lord, and their sincere keeping of the law. The Imperial, and priestly government still remain, not in rigour, for that our Saviour hath mitigated: but they are still Authorities: one supremely commanding, the other is supremely instructing. King's are nursing fathers, and Queens are nursing Mothers: and they are so much higher than Priests, as Christ's Kings office in spiritual things is higher than Christ's Priests office in spiritual things. The superiority still stands a superiority in the Clergy. There was a superiority still in the Ministry. Christ above the twelve Apostles, the twelve Apostles above the seventy disciples: S. Paul above Timothy, Timothy above the Presbyters in the Church of Ephesus in doctrine, and manners of the Church. 1. Tim. 1: in ordaining Bishopps, & Deacons 1. Tim. 3: in having authority to punish the Elders offending, and other Church-offenders. 1. Tim. Chap. 5. &. 6. At the 326. year after Christ, the Council of Nice decreed, that there should be in the Catholic Church three Patriarches; one at Rome, one at Alexandria, one at Antioch to govern inferior Bishops. Religion was planted in this land by S. Paul, So Parsons the jesuite: and by Simon Zelotes, So Mr Mason out of Necephorus, and Dorotheus: and by Aristobulus Bishop of Britain, so Dorotheus: and by joseph of Arimathea, so john Capgrave: and that in the life of Tiberius Caesar, so Gildas: in the 35 year of Christ, so learned B. Morton cap. 3. sect. 9 of the Grand Imposture hath observed out of famous Papists, Cardinal Baronius, and the jesuite Suarez. From the year of the Lord 179. there were Archbishops & Bishops in the Church of England, and Wales, so Lelandus: and they have successively continued to this day. In their first consecration till 600 years after Christ they were Primitive Bishops: From 600 years till 1533 they were Popish, corrupt, sick with heresy almost to the death. From 1533 they have 5 years excepted, continued good, because reformed Bishops. Here note that our Church did not begin a little after Luther, but being sick with Popery, she then recovered her Apostolical faith. Like as a sick man recovering, then enters not into the World to begin his life, but into the recovery of his former health: so Popery and Puritanisme being purged out of these parts of the Catholic Church, 'twas not then a new planted: but a new reformed Church. All things. Here is understood Ecclesiastical discipline. The King doth govern by Christ's regal power and command. The Bishop doth govern by the key of knowledge and by the key of jurisdiction. The Bishop doth govern in the Church by the key of knowledge in that he gives authority by ordaination & mission to able and fit men for to preach, to pray, etc. in the Church. By the key of jurisdiction the Bishop doth govern in the Consistory by examining and censuring with the help of his judge-assistant. To know all Church-discipline, I refer you to the Rubric in the Common-praier-booke, to the Canons of the Church, etc. This part of my text is All things, and therefore I must not omit the rites, & ceremonies of the Church: for they are understood in these All things. The rites, and ceremonies of the Church, which were tipical in the jews time, did signify Christ to come: and therefore at Christ's coming they were abrogated. Quia veritas venit, signum tollitur: so S. Augustine. Because Christ is come into the flesh there is no use of a sign, to signify, that Christ is to come. But in our church the ceremonies are not typical; but they are signs of church-beauty for moral ornament. And that to beautify gesture in acknowledging the Lord jesus to be King of heaven and earth, of the triumphant & militant Church; hence it is, that in Church-assemblies we bow at the name of jesus: or to beautify gesture at prayer, when we pray, The body and blood of our Lord jesus Christ preserve soul and body to everlasting life, etc. hence it is, that we humbly, and reverently kneel on our knees at receiving the Lords supper. Or in token, that we will not be ashamed to confess the faith of Christ crucified, & manfully to fight under his banner, etc. hence it is that little Children baptised after the form of baptism are signed with the sign of the cross: or to signify the sincerity of the Ministers unspotted faith: hence it is that our Church-priests do wear the surplice, at performing holy worship to God: or to signify the undivided love of husband and wife, till death them departed: hence it is, that in marriage the ring is given for a token and pledge: or to signify a thankful remembrance unto God, for giving us Christian examples, and encouragements, to persevere in the true Apostolical faith: in that God gave us his Son, his one, and only Son to be our Mediator; and the Blessed Virgin to be his Mother; according to his humanity, the holy Apostles to preach Christ jesus, the Saviour, to the ends of the world; for giving us many and miraculous deliverances from great, and apparent dangers; hence it is that Holidays were ordained, and are kept: The nativity of our Saviour: The purification of the Blessed Virgin, etc. to praise the Lord. And herein we transgress not the fourth commandment. Six days shalt thou labour, etc. For that law binds us to thank the Lord for the creation, and Restitution of the World▪ and God requires but the seventh day to perform our holy thanksgiving unto him in the public congregation: and yet he requires other holy days upon other special reasons, as 'tis proved hereafter at Leviticus 23. Church pictures are an external beauty of the Church, a memory of honour to the dead; and S. Gregory calls them lay men's books. Church. Organs are musical signs of our exultation: they are the loud, and as sweet as loud, expressions of the Church's greatest joy towards God: so are church-Bells, though sometimes they are the churches solemn call, that God's people should assemble to worship the Lord with holy worship. And seeing that I have proceeded thus fare in the Narration of church-rites, and ceremonies, give me leave to tell you, how ancient Godfathers, and Godmothers have been in the church: and how long interrogatories have been used at baptising little children. They are as ancient as Dionysius the Areopagite, as it appeareth in his seaventh chapter de Ecclesiastica Hierarchia, who lived in the 70. year after Christ. The church is not Abraham's private house, when he was witness to his son Isaac's circumcising: but the church is catholic, and therefore she must accordingly have witnesses to preserve her catholic communion of faith. 'tis a ceremony, a rite of the church, to bring the dead body, the corpse into the body of the church. For that body Christ did sanctify with his blood, and did make it the temple of the holy Ghost: And therefore at performing of our last duty, we must not thrust it out at church-dores; but honour it with church-entertainement. For blessed are the dead, for whom the Lord jesus laid down his life. I have given you a view of All things, of All things in my text. 'Tis Church doctrine let your faith believe it. 'Tis Church discipline, let your lives observe and Keep it. 'Tis Church ceremony, let your frequent use exercise and renew it. In the first place you shall honour God your Almighty Father. In the second place you shall honour the unity of brethren: which the Psalmist commends with admiration: Oh how good and joyful a thing it is, brethren to dwell together in unity. God hath not authorized these things, that you should neglect them, but his good pleasure is that they should Be Done. Let all things be done, which is my third part of text, and follows next to be handled in these words,  Be Done. 
This is the obeying of a commanding authority, 'Tis the Church that obeys: For she observes, and keeps the doctrine, the discipline, the rites and ceremonies of the Church. The scripture is the command: Let all things be done: and the Church obeys. And then compare, which is the greater in authority, either that which commands, or that which obeys? To obey is under authority, command, and therefore the Scripture is greater in authority then the Church. The Church's obedience is not only passive, still to be an hearer only: but the Church's obedience is also active, for she must not be only an hearer of the Scripture, of the law: but she must be a doer also. First she must hear the Scripture say, Let all things be done; and then she must do, what she hears commanded to be done. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fiant, inquit à vobis, & vestro consilio. So Pareus: when the Scripture hath said it, Then let all things be done by the Church, & by the judgement of the church. Here the Apostle hath by Scripture given authority to the Church to govern decently, and in order, in doctrine, in divine precepts, in Church-discipline. And therefore the Church may in the first place expound according to rules of exposition, and make any laws which she sees to be decent, and orderly in every place. Omnes Ecclesiarum, Episcoporum, Doctorum leges etc. de decoro, & ordine externo, etc. disponere debent. Pareus. The laws of Churches, of Bishops, of Doctors, must beautify, and order the Church. Let all things be done decently, and in order. These words do authorise the Church to ordain Church-orders, expositions, rites, and ceremonies, & that not of late, but from the Apostles times: so justin Martyr, Irenaeus, Tertullian, St Cyprian, St Basill, S. Ambrose, S. Hierome, S. Augustine, and five Counsels say the same. But what doth the Scripture say, that there must be any such traditions? Yes the scripture saith the same. Read 1. Cor. 11. 2. & 1. Cor. 11. 34. And Church-ceremonies are contained in the scriptures, not in express sentence, but by pregnant consequence, by virtue whereof the Apostle doth grant a general licence, & authority to all Churches, to ordain any ceremonies, that may be fit for the better serving of God: so our Right reverend and learned Bishop Morton. The same ceremonies will not sort in all places, and therefore our Saviour left them to the different disposition, & custom of times, and countries: so Calvin lib. 4. Institut. cap. 10. parag. 30. Therefore to deny this power to the Church, to ordain ceremonies, is to deprive her of christian liberty: so Bucer. If our Church-ceremonies were dumb, non-significant, they might be well condemned for unlawful, but they being significant, are lawful: so Kemnitius: being significant, they are profitable for admonition, and testification of our duties. so B. jewel, Kemnitius, and Zanchius. The ceremonies of our church have special signification: they are signs, and do signify, not with sacramental signification, but with decently moral. For they are signs of Church-beauty for moral ornament, as you have heard by the bowing at the name of jesus, & by other Church-ceremonies in my former particular. Our Church-ceremonies, our Church-traditions are grounded on good authority; for they are contained in the Scriptures; in genere enter is, aut in virtute causae, either in their general, or in the power of their fundamental cause. My Text will serve for the general to signify all Church-ceremonies; and my Text serves for the cause, to ordain all Church-traditions that are lawful. All things decently, and in order; there are all Church-ceremonies signified. Let them be done: there is Church authority given by Scripture, to cause them to be ordained. But to bow at the name of jesus, this is express Scripture, Philip. 2. 10. To kneel at prayer, this is express Scripture, Psalm. 95. 6. and we pray at receiving the Lords Supper. The body of our Lord jesus Christ, preserve my soul and body to everlasting life. To take up the Cross and follow Christ, is express Scripture, Mat. 16. 24. And to take up the Cross is the fundamental cause of the sign of the Cross to be done decently & in order. The man and wife are one flesh, is express Scripture. Mat. 19 6. And to be one flesh by covenant, by troth plighted by Church-authority, which is the essential union, is the fundamental cause of the signifying union, which is the ring given in marriage, to signify, that man & wife are no more twain, but one flesh. 'tis express Scripture, that 'tis granted to the Church to wear fine linen, white and clean. Rev. 19 8. There is a similitude between the triumphant and militant Church: and so an expression of the ones glory by the others signification: and is it then contrary to decency, and order to wear the surplice? Holy days are contained in the Scripture: The Lords , which we call Easter. Levit. 23. 5. The feast of unleavened bread. Levit. 23. 6. The feast of first fruits, Leu. 23. 10. to the 24. verse. The feast of Trumpets, Leu. 23. from 24 to the 34 verse. The feast of Tabernacles. Mordecai had his Holy day, Hest. 9 judeth had her Holy day. judeth 16. Macchabeus had his Holy day. Macchab. 1. 4. And seeing that Holy days did not transgress the fourth commandment before Christ's coming; the Apostles Agapae, Festival days, and our Church-holy-days, do not transgress that law. We should be very unthankful unto God for the multiplying of his great mercies, if we did not solemnly keep them: the reason is showed before. In his rebus, de quib. nihil certi statuit scriptura divina, mos populi Dei, vel instituta maiorum pro lege tenendasunt. D. August. Epist. 68 to Casulanus. In those things, which the Scripture hath not verbatim set down: the customs of God's people, or the institutions of our Predecessors ought to be received for laws: so that they be deduced from Scriptures, and be not contrary to Scriptures; they are S. Augustine's limitations. Seeing then that the church hath authority given her, let her exercise her authority. Let all things be done. For as long as the church is ruled by Scripture, She is the pillar and ground of truth 1. Tim. 3. 15. to the unlearned, to the catechised, to the vulgar understanding: then S. Augustine being an infant in faith, believes, quia dixit Ecclesia, because the church did teach him to believe. As long as the church is ruled by Scriptures, She cannot err, hell gates cannot prevail against her, Mat. 16. 18. And therefore let all things be done decently & in order, whatsoever our well reformed church commands to be done. Let the Priest wear the surplice: let little children to be baptised, have their Godfathers and Godmothers; let the baptised be signed with the sign of the Cross. Let all communicants kneel reverently at receiving the Lords Supper. Let all bow in solemn assemblies at the name of JESUS. Let them that are to be married, be married with the Ring. Let Holy days be kept: Let the Lord be praised upon Church Organs, and on the Sabbath and Holy days, thus let him be magnified with the musical sound of all Church-bells. Let the dead be honourably buried. You have a little book of Articles, which contains seven generals, all our church-traditions. The first is concerning the churchyard, Vicarage-house. The second is concerning the Ministry, divine service, and Sacraments. The third is concerning Ecclesiastical Courts. The fourth concerning Schoolmasters. The fift concerning the parish clerk, and Sexton. The sixth concerning the Parishioners. The seventh concerning churchwardens & Sides-men. Let all these things be done. For the doing of them well, doth honour God, and save your own souls. But if church-offenders are grown hardhearted, stiffnecked, stubborn, not to be reform by neighbourly love, good counsel, wholesome exhortation: Dic Ecclesiae, tell the church. For all things must be done Decently, and in order, which is my fourth part of text.  Decently and in order. 
Here is the manner, how Gods command first, secondly how the church's command is to be obeyed, and this is Decently and in order: On the outside by beauty, Decently, within and without according to rule, In order. Nihil perverso ordine, vel per contentionem, vel per inanem gloriam faciatis: so S. Hierome upon these words: where there is perverseness, overthwarting faction, there is no church-decencie: factious contention, and vain spirited glory is no part of this church-order. Non temerè, non indecorè, non insanè, ordine convenient, so S. Chrysostome. Not rashness, not unseemliness, not distemper is the decency or order, that which is seemly, is church-decency, that which is convenient is church-order. Omnia cum pace, & disciplinâ: so S. Ambrose, the peace of the church, this is church-decencie, the discipline of the church, this is church order. The decency of the church is opposite to vanity to sordidness, to luxury. The order of the church is opposite to confusion, and troublesomeness. so Pareus. The decency of the church is, that God's temple should be all glorious, at least very convenient, that church-vessells, and the material parts of the church be clean, and comely: that the Priests vestments be seemly: that all church actions public, and private be void of lightness, and superstition: that church-teachers, and hearers behave themselves with divine gravity, modesty and piety, as it becometh them, that stand in the presence of God, and his holy Angels. Church order gives every one his convenient place, to superiors, superior places; to equals, equal places; to inferiors, inferior places; to every church-necessary a necessary place. Order observes church-time as well as church-place, and it stays not there, but appoints who shall be church-teachers, and who shall be church-hearers, and to keep both in order, there are appointed times to pray, to preach, to sing psalms, to catechise, to communicate, to baptise. etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caveatur, aedificatio ecclelesiae, & singulorum maximè promoveatur: so Pareus. The transgressing of church-decencie, and order must be shunned: the edifying of the church and of all in the church must be carefully observed. And we must go a little farther: the beautifying and honour of the Church must be carefully regarded: And we must on a little farther. The able gracious practice of the Church must be preferred above all the edifying, beautifying, and external honour of the church. S. Hierome saith, that there is no church-decency, no church-order, where is perverseness, and division: and therefore Thomas Cartwright was no true teacher of church decency, and order, let his 21 dangerous points of doctrine, and his one and fifty untruths, falsifying of Scriptures, fathers of the church, Historiographers, and other classical Authors, be witness: as 'tis observed by D Whitguift, in his book against M. Cartwright. S. Chrysostome saith where there is rashness, unseemliness, distemper, that there is no church-decencie, no church order, and therefore the precise ones are no teachers of church-decencie, and order: for they are rash to thrust that upon us for true religion, which began at the 250 year after Christ, and was put down by the first Council of Nice. S. Ambrose saith that there is church-decency, where is the peace, and the discipline of the church: for these are the well grown fruits of the Apostles doctrine: Let all things be done decently and in Order. There is church-decencie, where is no lightness; and there is church-order, where is no confusion: and therefore frequenters of woods for churches have no church-decencie. For a suppose of their own pates rings them a peal to frequent woods; that idolatrous Temples must never be frequented, if once idolatrous: and yet religion being reform, those temples (though once idolatrous) are again to be frequented to worship God with holy worship. So Calvin, Peter Martyr, Beza, Bucer, and B. jewel. And to convert idolatrous temples into christian Temples was the practice of the Primitive church at 179 year after Christ in king Luoius days. There is no church-order, where is confusion, where the same preacher, or teacher doth contradict one doctrine with an other, & contradictions of doctrines are in Thomas Cartwright, as Doctor Whitguift hath observed. And there are contradictions in Bellarmine, and his fraternity: for there are 37 general parts of doctrine, and 239 particular doctrines in which one Romanist contradicts an other, as Pareus hath observed in his Irenicum. There is church-decency, where the church, and every part of the church is kept seemly. And there is church order, where superiors are in superior places, equals in equal places, inferiors in inferior places. And there is no Church-decencie, where ruin, neglect, dust, and filthiness are Church-keepers: this is almost customary in these days. A wood, a private conventicle, a factious sect, I fear, is more solemnly frequented in many places in this land, than the Church of God. And there is no Church order, where Superiors are made inferiors, Kings to cast their Crowns at the feet of Schismatics, schismatical Pastors: yet thus M. Thomas Cartwright would have it: And he calls the Dean of a Cathedral Church, the Canons, the Major, and Minor-Prebends, the Chancellor, the chanter, the Pistellers, and Gospelers, he unmannerly calls them all Abbi-lubbers. Thus what Church-order hath established, he with a word of disgrace, would put down against all order. There should be decency and order observed in performing Gods holy worship, (which is the common prayers) And this is reproved by some, by others 'tis embraced, but 'tis with a running reverence: by others 'tis cut off in the middle to the dishonour of God, and his Church: by others 'tis mumbled up in an unknown tongue, as if Papists were unwilling that all should know what they say unto God, yet every one had religion in his own tongue, Act. 2. 'tis decency, and order, that we should stand up at the rehearsing of the Apostles Creed, to signify, that we do, and will stand to our faith: but this standing up, some do maliciously oppose, and this standing up others do unwittingly neglect. The Font is the commanded place for baptism, yet some do baptise in Wells, in Brooks, in Rivers, etc. to defend, to uphold a factious spirit. 'tis decency, and order to edify the Church: but some care for no edifying. To believe as the Church believes this form of words, is faith enough: and the best of that false believing side, are afraid of essential and demonstrative exposition; of the infallible rules of exposition; the scripture being granted to be the only axiomatical principle of faith. The learned rules of exposition of Scriptures, which neither S. Austin nor any other father hath expresso praecepto; these rules Papists dare not follow. Some respect only the factious edifying, well known to the factious brethren by opposing Church-decencie, and order. But beyond this edifying they never intent to proceed, like S. Paul's silly women, who are ever learning, but never able to come to the knowledge of the truth. And therefore the able gracious practice of the Church is neglected by them. A father of the Church must not be heard in his own language, because that spends time, and doth not edify. And Church Organs the musical instruments of the Churches gracious practice, are tedious to them, because they do not edify. To ring the Church-bells in peal on the Lord's day, this the separatists call profaning of the Sabbath. And 'tis their ignorance, being unable to tell the difference between the world's servile works, which are forbidden by the fourth commandment, and between Churches musical works, which in their due time done, do praise the Lord. 'tis Church-decency, and Church-order, that the scriptures be taught learnedly, and gravely: but now the children of the Prophets go for Church-Doctors: and a Mechanic, a presuming spirit is received amongst the Perfectists for a lawful preacher, if their non-Ecclesiasticall spirit calls him: yet the Text faith, No man taketh this honour unto himself, but he that is called of God, as was Aaron. Hebr. 5. 4. But one will object, what means all this discourse, but to occasion appearing of evil, and to give offence to the weak brother's conscience? Be not deceived; here is no appearing of evil: no offence. Here is nothing, but Church-decency, and Church-order, which neither appear evil nor are they any offence: for appearance of evil, and offence are opposite to these well governing and obeying properties. And who are the weak brethren? Thomas Cartwrights' Disciples? In their conceits there are none so godly, none so holy in the Churches of God. Thus fare I have followed an unseemly, a disordered company. This was the cause, that you should know who are the undecent, and the irregular in our Church, that you may avoid them. I commend the decency & order of the church unto you: and do exhort you in the words of S. Paul, 1. Cor. 1. 10. Now I beseech you brethren by the name of our Lord jesus Christ, that ye all speak the same thing, & that there be no division among you, but that ye be joined perfectly together in the same mind, and in the same judgement. And do you assuredly believe that Non-conformists have not the spirit of God to guide them. For they are the troublesome inventors of division. For whereas there is envying, and strife, and divisions among them, are they not carnal? While one saith, I am of Paul, another I am of Apollo, whilst they will hear none, but a division making preacher, are they not carnal? S. Paul saith, that they are carnal 1. Cor. 3. 3. 4. But I have taught you better things, then to be carnal. Here is church-decency to cleanse the Lords house, and to beautify it: and therefore learn to be decent with church-decency. Here is church-order to set all things uniformly in Gods holy Temple, and therefore learn church-holy orders that you may be decent, and well-ordered Temples of the holy Ghost: that in this life you may so live together in true faith, and religious charity; that in the world to come you may live together in immortal glory. Which God for his infinite mercy grant unto all through Christ jesus. To whom with the Father, and the holy Ghost, three persons, and one immortal God be ascribed all glory, honour, power, might, salvation, and thanksgiving this day and for ever. AMEN.  
FINIS.