A SERMON CONCERNING DECENCY and ORDER in the Church. Preached at WOOD-CHURCH, in the Diocese of CANTERBURY, April. 30. 1637. By EDWARD BOUGHEN Parson of Wood-Church. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Constit. Apost. l. 8. c. 31. The Church is the School not of disorder, but of good (or decent) order. LONDON, Printed by I. Raworth for I. Cowper, and are to be sold at his shop, at the East end of Saint PAUL'S Church. 1638. 1. Cor. 14.40. Let all things be done decently, and in order. THat it is the duty of a Bishop, not only to be careful, that his flock be trained up in the faith and fear of Christ, but that they know, how to behave themselves in the House and Church of Christ; that is, that they not only pretend faith, but that they also observe order and decency, Saint Paul manifests not only in this Chapter, but in the eleventh also of this Epistle. In the 11. Chap. men must be uncovered in the time of divine service, vers. 4. But women at that time must be veiled or covered, vers. 5. But neither must come to the Lords Table upon a full stomach, vers. 21. That we repair not to the Lords Table but upon due examination of ourselves, vers. 28. That we come not to that blessed Supper straggling, one at this hour, and another at that, but all together, vers. 33. That the Church be not made an house to feast in, to eat and drink in. vers. 22.34. In this Chapter, That Preaching be in a known tongue, vers. 2. Prayer in the like tongue, vers. 14. That while we are at Church we be all doing one and the same thing, at one and the same time, vers. 26. not one Praying, another Singing, and a third Prating; to say no worse. God is not the author of such confusion, and disorder, vers. 33. That women be silent in the Church, vers. 34. There's no speaking for them, unless they be asked a question. Preaching is commendable, and Tongues are commendable; and are not Psalms and Prayers necessarily to be used in the House of God? And yet Omnia decenter, a care of decency, and a care of order must be had in every one of these. Here then is that general rule for our behaviour in the Church, whereby Principales magistri, our chief Rulers ought to square out their Injunctions; and whereunto passivi discipuli, we that are subject to authority, must submit ourselves with all alacrity. Calvin therefore tells us, That the whole policy of the Church, and the whole duty of a peaceable Christian, is briefly comprised in this short Canon, Calvi. in 1. Cor. 14.40. or exhortation: Haec est regula (saith he) ad quam omnia, quae ad externam policiam spectant, exigere convenit; namely, Let all things be done decently, and in order. Here is Fiant, a word of action: This word is like an Image of Juno's, Lucian de Dea Syria. which I have read of; it looks this way, and that way, and every way: it hath an eye upon those, that govern, and an eye upon those that aught to be governed; not only upon the Lawmakers, but upon the Law-keepers too. For the Lawmakers, Omnia fiant, Let all your Laws, let all your Canons be made according to decency, according to order. And, blessed be God (I speak it from the heart) they have done their parts, they have done all things decently, and in order. I would to God, we were as ready with our Fiant, to answer their care with our duty; that is, that All things were done by us, with that decency and order, which they have prescribed. I know, it is an easier matter to prescribe, then to perform a duty: I have therefore always endeavoured to show you, that the duties enjoined are easy, and fit to be performed. Easie, I show by my example. For you know, The duties enjoined are easy, that I persuade you to do, to obey no order, that is common to me with you, but what I myself strictly observe. And (I hope) that all those, which are not the children of disobedience, see it to be decent. That they are fit to be performed, and fit to be performed. I have manifested unto you heretofore, by doctrine, reason, and authority. And now I shall endeavour more fully to satisfy you in these points; that so I may stir you up to a cheerful performance of those duties, which are more strictly exacted now (than heretofore) by the care of our religious and circumspect Diocesan and Metropolitan; not without authority from the Laws both of State and Church, and Gods own book, which adviseth, that All things be done decently, and in order. First, here is a Fiant for us, we must be doing, we must obey the Bridegroom and his spouse, that is, Christ and the Church of Christ. Next, we are to view the matter and the manner of this Fiant, of these our doings. The matter is universal, Omnia fiant, Let ALL THINGS be done. The manner is twofold. 1. Omnia DECENTER, All things must be done DECENTLY. 2. Omnia SECUNDUM ORDINEM, They must be all done IN, or ACCORDING TO ORDER. And this proposition is conjunctive, it couples both together, Decenter ET secundum ordinem, decently AND in order: one of these will not serve the turn without the other, Decency and Order must go hand in hand. The parts are five. 1. Fiant, Let them be DONE. 2. Let ALL THINGS be done. 3. Let them be done DECENTLY. 4. In ORDER. 5. Decently AND in order. The first will manifest, that we must not be idle in the Church of God. The second, that we must not be negligent, or slack in our duties. The third, that we must not behave ourselves rudely in the Church. The fourth, that we must not be disorderly. The last, that we must be alike careful of order, as of decency, of decency as of order, of the one as of the other. Begin we with the Fiant, Let them be DONE. I FIANT. We find in Scripture several duties imposed upon every one of us in particular: some are enjoined us, as we are the immediate members of Christ; the other, as we are members of the Church, which is the a Eph. 1.23. body, or b Eph. 5.23.32. Spouse of Christ. Quaedam ut homines, quaedam ut cives agimus; As it is in the State, as it is in every City or Corporation, so is it in the City of God, and Church of Christ. Some things, we do, or aught to do, as mere men by the light of nature; as namely, we ought to be sober, harmless, provident for ourselves: but as we are subjects of a Kingdom, there are laws and statutes of the Kingdom, that require obedience at our hands. And as we are freemen of a Corporation, we must observe the Orders settled in that Corporation, whereof we be members; whether they be for the general benefit; or whether they be for decency only and conformity. Thus in like manner, as we are Christians, there are credenda & agenda for every one of us, Articles to be believed, and Commandments to be kept. These are common to all Christians in general; he that will be saved, must thus believe, and do; be he of what Nation or Church soever. But as we are members of this, or that Nationall Church, there are (to keep S. Paul's word) Facienda enjoined us, matters of Order, and matters of Discipline. The former two we receive from Christ only; but for the other, we must stoop to that Nationall Church, wherein we live, we must conform ourselves to the Canons of that Church; and perform all things in that order and manner, which she hath appointed; for so reason, and S. Paul require. If I become a member of some great man's family, or of any City or Corporation, I must not bring in any new orders with me, but I must observe those, which I find already established. Ye expect as much from your servants in your particular families. And is it fit, that the Governors of the Church should suffer us, to use what new fashions, and fantastical orders we list in the house of God? All reasonable men will grant this to be very unreasonable. Yea it hath been concluded long since by those great Reformers under King Edward the sixth, Acts and Mon. in Edw. 6. p. 1193. col. 1. that The extern Rites and Ceremonies are APPOINTABLE BY SUPERIOR POWERS; in choosing whereof WE MU OBEY THE MAGISTRATES. And if any man shall use old (or other) Rites, and thereby DISOBEY the superior powers, the DEVOTION of his Ceremonies is made NAUGHT by his DISOBEDIENCE; so that that, which else might be good, by pride and DISOBEDIENCE is now MADE NAUGHT. This doctrine in those days was held so pure, and justifiable, that Bishop Bonner was commanded by the King's Council to preach it at S. Paul's Cross. Ibidem Indeed fit it is, that the ancient and settled orders be in force, and find obedience; for they only are allowed of by authority, and therefore justifiable. Fiant (saith S. Paul) Let them be done. We may not then (it seems) be like stocks and stones, like the pillars or pues in the Church, always in one posture; something or other we must be doing. We must be sometimes kneeling, sometimes standing, otherwhiles bowing, when and as we are commanded. We must either be confessing our faith, or our sins, or receiving absolution for our sins. We must be praying with the Priest, or answering to the Priest, or diligently observing, what the Priest delivers you from God; or praying God, to incline your hearts, to keep those laws, which the Priest in God's behalf exhorts you to obey. There is no idle time spared us in the house of God; no time for sleep, or wandering thoughts. If any man doubt of the Church's authority in these points, the Scripture will clear these doubts: for, doth not S. Paul say plainly, a 1 Cor. 11.34. Caetera, cum venero disponam, The rest will I set in order, when I come? Neither was this authority proper and peculiar to the Apostles; by no means: for S. Paul tells Titus, b Eusch. hist. l. 3. c. 4. the first Bishop of Crete, that c Titus 1.5. he had left him at Crete for this very cause, that he might set in ORDER the things, that were wanting, such as S. Paul had not disposed of, when he was at Crete. So much for the general. In particular, if the Preacher turn seducer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is the Bishop's duty to stop his mouth, Tit. 1.11. If an heretic break forth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after the first and second admonition REJECT him, d In this sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used. Constit. Apost. l. 2. c. 8. cast him out of the Church, Tit. 3.10. If any man fall into lose and foul sins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Cumomni imperio. Beza. rebuke him with ALL AUTHORITY, Tit. 2.15. If any man grow stubborn or refractory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signify so much by Letter, present him to the Bishop of the Diocese, that he may be made ashamed of his doings. 2. Thessalonians 3.14. f 1 Tim. 6.3. If any man teach disobedience to Authority, g Ibid. ver. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keep aloof from him, have no communion with him. Besides, as we read of those that teach well, so we read also of those, that rule well in the Church, 1. Tim. 5.17. But these Rulers could be no other than Bishops, since by them h Cypr. ep. 27. n. 1. Omnis actus Ecclesiae gubernatur, every action of the Church is guided; so Saint Cyprian. Indeed manifest it is, by all histories sacred and profane, that in those times (and in some hundreths of years after) there were no Governors in the Church but Bishops only; for i Cypr. ep. 65. n. 65 the Apostles themselves were Bishops. Saint Paul therefore can intent no other Rulers there besides Bishops. Since than we are under their authority, let us submit ourselves to their authority; let us do, what we should do; and consider, that this Canon is universal, OMNIA fiant, Let ALL THINGS be done. Which is the second part. II. OMNIA fiant. Let ALL things be done: ALICE, that are enjoined. Here is nothing at all left to our discretion; nothing may be left undone, when and where we please. It is not for us then to take the Canons upon liking, to observe one, and neglect another: we must make a conscience of obedience. Rom. 13.5. We may not think it enough to stand at the Creed unless we say it also with the Minister audibly, Can. 18. with a loud voice. Nor is it enough for us to stand up only at the Gospel, according to the k Quedam Canone, quaedam consuetudine observanter. Cod. Afric. in prin. Church's custom, but we must also l Can. 18. bow at the name of jesus; not as if we were ashamed of what we did, but with due and lowly reverence, as it hath been accustomed. Remembering that our Saviour says flatly, Whosoever shall be ashamed of me, of him shall the Son of man be ashamed, when he comes in his glory. St. Luk. 9.26. Neither is it sufficient for us to be bare in time of Divine service, unless we also m Ibidem reverently kneel upon our knees, when the General Confession, Litany, Prayers, and Commandments are read; according as is prescribed in the book of Common prayer. But we must not do these things, or any of them, negligently or carelessly, as if we cared not, whether we did them, or so; the Apostle says, they must be done decently. The third part. III. DECENTER. Decenter, decently. Decency stands first in order; and reason good; for decency makes way for all good order, and draws all wise men to be in love with that order, which in itself is decent, and decently observed. We are met in the house of God, in the house of Prayer, to do God service. If we were to wait upon some great person, we would have a great care of decency. And shall we not be as careful, when we are to wait on God, and to do him service? Especially in this House, wherein we are commanded to a Psal. 96.9. worship the Lord in decore sancto, in an holy kind of decency; or (as we) in the beauty of holiness. The reason is given ver. 6. b Decus & magnificentia est ante eum. Munster. HONOUR and MAJESTY are before him; and BEAUTY is in his Sanctuary. God therefore may not be served (in this place of all other) slovenly, or dishonourably. Indeed Munster in his translation shows, how God will be worshipped, c Psal. 96.9. Incurvate vos coram Domino in magnificentia sanctitatis, Bow yourselves before the Lord in a magnificent kind of holiness. As if God would have every one of us to strive to outstrip one another in the worship of God, when we meet together in his House. God would have us so; but who doth so? Verily we forget the place to be holy, and ourselves to be servants. Whereas we ought so to behave ourselves in this place, that if a stranger, or unbeliever should look in upon us (by chance) at our devotions, our reverend and devout demeanour might work upon his understanding and affections, and win him to Christ, whom we thus serve, and reverence. What a wonderful decency it is, when we behave ourselves in this place, as in the presence of God: when every man gins with due obeisance to God, with a d Psal. 95.6. Venite adoremus, O come, let us worship, and fall down; when first we worship, and then fall down upon our knees. When the Minister, like an Angel of light, appears in his white vestment, behaving himself with that gravity, and reverence, and decency, which well befits his calling, and the religious duty he hath in hand. When the whole congregation shall appear in the presence of God as one man, decently kneeling, rising, standing, bowing, praising, praying altogether, as occasion shall be offered, and we enjoined, tanquam unanimes in domo, like men of one mind and religion in the house of God; as I have heard it credibly reported of the Lutherans. But how unseemly is it, to see some kneel, some stand, some fit, some lean upon their elbows? As if they thought of any thing rather than of God, and his service; as if necessity, and not devotion, brought us hither. Distraction in our behaviour manifests distraction in our minds, and gives a just advantage to the enemies of our Church. Now, S. Paul's censure is, that where there be such divisions, such differences in our behaviour, we come together in the Church, not for the better, but for the WORSE. 1. Cor. 11.17. And those divisions, which S. Paul there speaks of, were not in points of faith, but in matters of discipline. We must not therefore fancy a decency to ourselves, such as we affect, but this decency must be secundum ordinem, in order, even according to that order, which is enjoined. The fourth part. iv 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Secundum ordinem, in, or according to order. We have seen, how decency makes way for order, and now we come to see, what good this order brings with it to the Church of Christ. This we shall the better discern, if we observe (according to S. Paul) that where divisions are in any Congregation, where one man serves God in this fashion, another in that, and a third in a manner different from both, there heresy is at the next door by. For our Apostle hath no sooner told the Corinthians of divisions among them in the Church, 1. Cor. 11.18. but in the very next verse he adds, that a 1 Cor. 11.19. there must be heresies. So suddenly doth disorder usher in heresy. God therefore to prevent heresy, discards disorder, He is not the God of CONFUSION, but of peace. 1. Cor. 14.33. What then have the sons of God to do with confusion, or disorder? Where disorder is, there's confusion, where confusion, there's dissension, where dissension, there's tumult, and tumult turns to sedition. Indeed all these (if interpreters mistake not) are contained in that one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, b 1 Cor. 14.33. for which we read confusion. And where these are, there can be no peace, nor the God of peace. For are we not too too apt to laugh and jeer at those, that are not of our own cut, that are not in the Church as unmannerly and disorderly, as ourselves are? From hence ariseth heartburning, and hatred, which at last break forth into flat combustion. But, where one and the same order is observed through out the whole Nationall Church, there is quietness, and peace, and love on every hand; and the God of peace and love is ever with them. Such order well beseems the Churches of the Saints, and glads the hearts of all good men: c Colos. 2.5. and such order as this S. Paul rejoiced to behold amongst the Colossians. God of his mercy settle our hearts to embrace the orders of this Church, and to delight therein. To keep us in order and uniformity, Laws, and Canons are provided, but not without some penalties annexed for the offenders. d Imperfecta dicitur constitutio, quae poenam contra facientibus non impo●it. Lindwode. l. 1. c. de constitut. verbo, sub poena. Otherwise as good no law, as no penalty. For, where there is no penalty, authority is but a scarecrow, and every man may do, what he please. And then, saith Calvin e Calvin. Instit. l. 4. c. 10. §. 31. Nunquam futurum est, ut OMNIBUS IDEM placeat, si res velut IN MEDIO positae singulorum arbitrio relictae fuerint. It can never be, that one and the SAME ORDER will please ALL, if such matters be LEFT INDIFFERENT, for every one to use, or not use at his own pleasure. Fit therefore it is, that an order should be agreed upon, and observed alike by ALL in every Nationall Church. And if all things must be done according to order, then surely some there are, that have power to appoint and enjoin order. And when orders are once agreed upon, and enjoined, it is not for us to question, whether they be fit or no. Wise men know, f Ante legem tam licet quide deliberare; sed lata lege nemo in suo sensu abundet; sed eam admittat, & eidem obtemperet. Benig. Milletot. de delicto communi, etc. laws must be obeyed, not disputed. Those Governors, that make them, dispute them sufficiently; and know, why they make them, though they do not always acquaint us with the reasons. It is resolved therefore by King Edward the Sixth his Council, that g Acts & Mon. K. Edw 6 p. 1212. col. 2. In the directions given to Dr. Hopton by the King's Council, to be delivered to the Lady Mary (afterward queen) Anno 1549. june 14. The fault is great in any subject to disallow a law of the King, a law of a Realm, by long study, free disputation and UNIFORM DETERMINATION OF THE WHOLE CLERGY, consulted, debated and CONCLUDED. This is most agreeable to our Saviour's doctrine, S. Mat. 23. h S. Mat. 13.2.3 The Scribes and Pharisees sit in Moses chair. (in the chair of the Lawmaker, the power is now in their hands) ALL therefore, whatsoever they bid you observe, that observe, and do. Neither did our Saviour only teach this doctrine, but he practised it in his own person, giving us an example, how to behave ourselves in the like kind. For our Saviour submitted himself freely to the orders of that Church, wherein he lived; as is to be seen by i S. joh. 2.13. his observing the feast of Easter, and of k S. joh. 10.22. the Dedication of the Temple. l S. Luk. 2.22. When his mother had been purified, himself was m Ib. presented to the Lord; and n S. Luk. 2.24. for him an offering was made of a pair of Turtle Doves, or two young Pigeons. And which was most intolerable, o S. Luk. 2.21. he was circumcised the eighth day. If I should tell you of the severe Laws in the Primative Church, and those Penalties, and Penances, which were strictly imposed, and submissively undergone by Offenders in those times; it would strike you into an amazement. You could not but wonder at the rigour of the Canons, as also at the humility and patience of those Christians. But our Church imposeth no such sharp Orders, it enjoineth no such rigorous courses. We complain of ease, we cannot of rigour. And yet how few of us willingly obey these easy, these decent Orders. But Saint Paul is very strict for them, he will have us to do them, and to do them, as they should be done, even Decenter, & secundum ordinem, Decently, and in, or according to Order. My last part. V Decenter & secundum ordinem. Decently, AND according to Order. To do our duties but in one of these only, is to submit ourselves by halves; but Saint Paul will have both. It is not then for us, to judge of decency; we must hold that to be decent, which is according to order prescribed: for both these go together in my Text, and we must keep them so. We may not then conceit a decency to ourselves without order. This is to affront the Apostle, and all authority. This is to side a Numb. 16. with Korah; and is nota distinctionis, a sure token, whereby to discern the Schismatically minded from peaceable and orderly Christians. Consider (good brethren) where there is no order, there can be no decency; and where there is no decency, there is as little order: and there can be neither, where every man is left to his own liberty. It is an observation of a great learned man, that b Franc. a victor. Relect. 1. Sect. 5. n. 1. in the state of innocence order should have been observed: and for that end, if man had continued in that state, there should have been a power directive, though not coercive, to have prescribed order. Non enim esset decora Respublica (saith he) si quilibet SVO RITV Deum coleret, etiamsi omnes recte viverent: for the face of the Church could not be decent and comely, if every man should serve God after his own fashion, though all men lived never so uprightly. And what he speaks, is not without reason; for Paradise and hell are as different as may be. But in hell there is no order. job 10.22. Therefore in Paradise there must have been order. In heaven also there is decency and Order, and uniformity; as it is to be seen. Apoc. 7. ᶜ In the ninth verse the Saints are all clothed q Revel. 7.9. with white robes; d Ibidem. all stand before the Lamb's throne: e Ibidem. v. 10. all cry with a loud voice; f Ibidem. all use one and the same thanksgiving. And as it is with the Saints, so is it with the Angels, vers. 11. g Ibidem. v. 11. They all stand round about the throne together: h Ibidem. they all fall down before the throne together on their faces: i Ibidem. v. 12. they all use one and the same doxology, saying, Amen: Blessing, and glory, and wisdom; and thanksgiving, and honour, and power, and might, be unto our God for ever and ever, Amen. That the Saints have white robes, is decent; but that they are all clothed with white robes, is orderly. That they stand before the throne, and fall down before the throne, is decent; but that they all stand together, and all fall down together, is orderly. That they cry with a loud voice is decent; that they all do so together, is orderly. That they praise, and glorify God, is seemly; but that they all praise God in the self same words, is secundum ordinem, most agreeable to order. Thus (you see) they ¹ all worship together, 2 after the same manner, ³ in the same posture, ⁴ the self same way, ⁵ with robes of one and the same colour, ⁶ and in the self same words; not muttering between the teeth, ⁷ but with a loud voice. And is not this to give us an example, how we ought to behave ourselves in the Church of God? surely our Church (if you well observe) may seem to have set this heavenly pattern before her, when she made her Canons and Constitutions. Let us then humbly, and religiously submit ourselves, and do all things, according to that heavenly order, which is enjoined. Enjoined? By whom? By them, that have power to enjoin it. And who are they? Kings, and Bishops. Kings, Rom. 13. the most part of that Chapter tells you so. And S. Peter seconds S. Paul in this point. Submit yourselves to EVERY ORDINANCE of man for the Lords sake: to the KING as SUPREME, as also to them, that are sent, or put in authority by Kings. 1. S. Pet. 2.13, 14. So then to Bishops, because they are put in authority by Kings; if they had no other claim. But (blessed be God) they hold not only by this, k As touching the Reverend Ordinaries of this land, if there be any, that dislike of their callings, or conceive of the same as not grounded upon Apostolical, and (for all the essential parts thereof) upon Divine Right; I would he were with Mr. Cotton in New England. The holy Table. c. 3. p. 64. but by an higher tenure, l Rom. 13 1. since all powers are of God; from him they have their spiritual jurisdiction, what ever it be. S. Paul therefore (ye see) assumes this power to himself, of setting things in order in the Church, before any Prince became Christian. 1 Cor. 11.34. The like power he acknowledgeth to be in Titus. Tit. 1.5. And in all Bishops. Heb. 13.17. Where he commands us, to m Heb. 13.17. obey them, that have the rule over us. And who are they? Even those, n Ibidem. who watch for your souls, and must give an account for your souls. o Calvin. in Heb. 13.17. These (saith Calvin) without doubt are the Pastors of the Church. And a part of their duty it is, to put us in mind to be subject to Principalities, and Powers, and to obey Magistrates. Tit. 3.1. Every private man in his own family expects, that good order should be kept. And what order is that? Such as the Master of the house prescribes. For he may in his own family enjoin what orders, he pleaseth, so that they be not repugnant to the Laws of our Superiors, or contrary to the plain word of God. And shall a Prince or Bishop be in worse case, than an ordinary housekeeper? shall not the Prince have the same power in his own dominions, and a Bishop in his Bishopric, that every private man hath in his own family? shall it not be lawful for them, to provide such orders, as are decent; that may raise devotion, and increase piety? Surely if our Saviour, or his Apostles, had enjoined all orders in particular, there had remained little or nothing for Bishops, to show their authority in, p Heb. 13.17. Obedite praepositis vestris, might have been spared, S. Paul needed not command us, to obey our Rulers, or Bishops. For if we perform, what God enjoins directly in terminis in particular, we obey God herein, and not our Governors. But we are commanded to obey our Governors; and therefore something is left to their disposing, to their ordering. King's make Laws, and Bishops Canons. Thus indeed it was of necessity in the beginning of Christianity; Kings made laws for the State, and Bishops for the Church; because then there were no Christian Kings either to authorise them to make such laws; or that would countenance them, when they were made. But after that q Isa. 49.23. Kings became nursing Fathers to the Church, Bishops, in those pious and regular times, made no Canons without the assent, and consent, and confirmation of Christian Kings. And such are our Canons, so made, so confirmed. This is one of those Prerogatives, which r Reges Iudaeorum non res modo civicat domi militiaeque moderati sunt, sed religionibus etiam sacrisque & ceremoniis praefuerunt. P. Cunaeus de Rep. Heb. l. 1. c. 14. godly Kings enjoyed, and used in the Book of God. King David ordered all things for the Ark, and Tabernacle. 1. Chron. c. 15.16.24. Thus Solomon for and in the Temple. 2. Chron. 8.14. And Hezekiah did in like manner. 2. Chron. c. 29.30.31. And doth not David order our behaviour in the Church? O come, let us 1. worship, and 2. fall down, and 3. kneel before the Lord our maker. Psal. 95.6. This charge comes from s 1 Sam. i3. i4. a man after Gods own heart; and he that disobeyes, is not a man after Gods own heart. It comes from a King, and subjects must obey. It comes from such a King, whom all good Kings are bound to imitate in his religious commands: and all religious Christians are bound to obey these and the like commands. No sooner did Kings and Emperors embrace the Christian faith, but they made use of this Prerogative. Constantine the Great, the first Christian Emperor t Euseb. de vita Const. M. l. 4. c. 23. ordained, what days should be kept holidays. v Ib. c. 17. He appointed orders for the Church. w Ib. c. 18. He provided a set form of Common Prayer. x Ib. c. 25. He confirmed under his seal the Canons made by Bishops in their several Counsels, that so the greatest of his Princes and Commanders might not slight them. y Socrates l. 1. c. 6. & Theod. l. 1. c. 10. Yea the Emperor himself professeth, that his chief care was, that there might be but 1. one faith, 2. sincere charity, 3. Et Consentiens religionis cultus, and one manner of religious worship throughout his Dominions. And z Donati vox est, Quid est imperatori cum Ecclesia. Optat. l 3. Sic & Petilianus apud D. Aug. cont. lit. Petil. l. 2. c. 92. I find not, that any but schismatics and Heretics were offended at it. That in these matters, the Emperor used the advice of Bishops is evident; in that he had a Euseb. de vita Const. M. l. 1. c. 35. the Bishops always in his company; that b Sozom. hist. l. 1. c. 9 he made an Act, that the Decrees of Counsels should be unchangeable; c Ibidem. and that it should be lawful, to appeal from the civil Magistrates to Bishops; but no appeal from them. I could justify as much for William the Conqueror, and Charles the Great; but I hasten. If a set order were not concluded upon by authority; if every man should use that behaviour in the Church, that likes him best; and if every particular congregation should have that form of service, which they conceit best, and might alter it at their pleasure; Lord! what diversity should we have? we should have every year at least new Service books, as we have new Almanacs: work, work, more work for the Printers; and as much variety of gestures, as of faces, in the Church. And then d 1 Cor. 14.23. if there come in some, that are unlearned, or that are unbelievers, will they not say, that ye are mad? Whereas if they enter into a mannerly congregation, and behold therein one and the same decency according to order, e Ibidem. v. 25. cadentes in faciem adorabunt Deum, they will fall down on their faces, and worship God, professing, that God is in you of a truth. Remember, that f 1 Sam. 15.22. obedience is better than sacrifice. True (say you) obedience to God is so. But obedience to our Superiors is obedience to God. For hath not God commanded, g Rom. 13.1. Every soul to be subject to the higher powers? Hath he not commanded us to h 1 S. Pet. 2.13. submit ourselves to every ordinance of man? If we teach servants to obey their Masters, or children to honour their parents, you like wonderful well of this doctrine, you see it plainly set down in holy Scripture. And are not the other commands as plain? That we must submit to the higher powers for conscience sake. Rom. 13.5. For the Lords sake. 1. S. Pet. 2.13. As unto Christ. Eph. 6.5. Surely (saith Primasius, S. Austin's Scholar) l Primas. in Eph. 6. In his quae sunt commissa hominum potestati, homines g●runt vicem Dei Tho. 1. ●ae. q 100 & 3m. Christo facitis, quicquid propter Christum hominibus exhibetis; ye do Christ service, when ye obey your superiors for Christ's sake. So then in obeying our Bishops and Governors, we obey k 1 S. Pet. 2.25. that great Bishop of our souls, who hath commanded us to l Heb 13.17. submit ourselves to them, that have the rule over us. And if we do not our duty to them, that are set over us, with what conscience can we expect obedience from those, that are under our government? Our Saviour's rule is, m S. Mat. 7.12. Whatsoever ye would, that men should do to you, do ye even so to them. Obey then, that ye may be obeyed; obey hearty, that ye may be obeyed accordingly: the servants of Christ, do so, they obey from the heart. Eph. 6.6. Consider, that as your children are commanded to obey you, so you are commanded to obey your Governors. But your children are commanded to obey you in all things. Col. 3.20. And shall you obey the Fathers of the Church in what you list? surely where the Scripture hath made no limitation, it is not for us to make any. S. Paul calls upon us in general terms, without limitation, to n Heb. 13.17. obey, to submit ourselves to our Rulers, that watch for our souls, and must give an account for our souls. And gives this reason for it; o Ib. that so they may give up their account with joy, and not with grief; for that is unprofitable for you. Unprofitable it is indeed for you, if Calvin say right; for thus he writes. p Calvin in Heb. 13.17. Significat nos sine propriae salutis iactura, non fore Pastoribus molestos, vel immorigeros. The Apostle acquaints us, that we cannot be offensive, or undutiful to our Pastors, or Bishops, without the loss of our own salvation. And then he adds; q Calvin. Ib. Quum vix decimus quisque hoc cogitet, hinc apparet, quantus vulgo sit salutis neglectus; since there is scarce one of ten, that takes this into consideration, it is too too evident, that there is a general neglect of salvation amongst us. But, it may be, you are doubtful, whether that, which is commanded, be lawful or no. If so, then must you seek for a resolution from persons worthy to be credited in this case. And Calvin tells us, r Calvin. Ib. that it is necessarily required, ut plebs FIDEM ac simul reverentiam Pastoribus habeat, that the people BELIEVE and reverence their Pastors. Indeed who so fit to be trusted, as he that is trusted with your souls, and must account to God for them? If the Parson or Vicar cannot satisfy the parties doubting, they are then s Preface before the book of Common prayer. to resort to the Bishop of the Diocese. And if the Bishop of the Diocese be in doubt, he is to be advised by the Archbishop; and to rest upon his resolution. Thus we are taught by the Church of England; and this is a safe and warrantable course. If you obey, and trust them, (though the case be questionable) you may justify your obedience t Heb. 13. 1●. by this, and the like texts of Scripture. But if you harken to any other, that have not the charge of your souls, and disobey them, to whom the cure of your souls is committed by your mother the Church, o Ib. ᵘ the grief will be your rulers, but the discommodity yours. Hoc enim non expedit vobis (saith S. Paul) for this is unprofitable for you. It is not for us then to question their commands, or to deliberate upon them; we must believe our Governors, and reverently obey them, when they command nothing, that is expressly contrary to the word or honour of God. S. Paul requires obedience, not examination; submission, not consultation. To this add the oath of the Churchwardens; they cannot avoid presenting those, that observe not the orders of the Church without manifest perjury. Consider the warning given them at the Visitation; namely, that if they present not truly and sincerely, according to the Articles, they are liable to the High Commission, and upon just proof to be censured for perjury. Pity the danger, that you are like to draw upon your own heads, or the heads of your neighbours, and conform yourselves. Our Diocesan desires rather to amend us, then to censure us; and hence it is, that time is given us to redress, what is amiss. Consider, that pride and disobedience are reckoned amongst those sins, whereinto they usually fall, whom God hath given over to a reprobate sense. Rom. 1.28.30. Consider, that to walk after the flesh, and to despise government, are joined together. 2. S. Pet. 2.10. Yea (saith Calvin) w Calvin. in ep. B. judae. v. 8. these two are almost inseparable, ut qui projecti sunt ad nequitiam, OMNEM ORDINEM abolitum esse cupiant; that they who have given themselves over to work wickedness, have always a stitch against order, and would fain have it utterly defaced. And if x Haec duo semper s●c coniuncta sunt. Calvin. Ib. these two be almost inseparable, then surely they, that are such enemies to order (in calvin's judgement) are projecti ad nequitiam, lewd, dissolute persons. A blemish not to be washed off, without submitting ourselves to order. Consider, that REBELLION is as the sin of WITCHCRAFT, and STUBBORNNESS as IDOLATRY. 1. Sam. 15.23. Consider, that when false teachers, profane and blasphemous seducers are deciphered by the Apostles, one of their marks is, that they are audaces, sibi placentes, bold, presumptuous, self-willed men, DESPISERS OF GOVERNMENT. 2. S. Pet. 2.10. Such as DESPISE GOVERNMENT, and speak evil of authority. S. jude 8. Consider, that they, who misled you, are discontented, ambitious men, such as Korah, Nolentes obedire, quod nequeant imperare, that cannot endure to obey, because they cannot get into a Rochet. Consider, that those, who speak against authority, are undeserving, ignorant, unlearned men; Proud, knowing nothing. So S. Paul 1. Tim. 6.4. In his, quae ignorant, blasphemantes, speaking evil of those things they UNDERSTAND NOT. So S. Peter in his second Epistle 2.12. And S. jude says the same. v. 10. Nay, if Beza be not mistaken in his translation, they are no better then mad; Insanientes circa quaestiones ac pugnas de verbis. 1. Tim. 6.4. growing stark mad about questions, and quarrels concerning words. As if like mad men, they left the apple, and fell together by the ears about the shadow. Observe, what sentence is already passed upon these selfwilled, stubborn, disobedient persons. In the Law, y Deut. 17.8.9.12 The man, that will not (in matters of controversy) harken unto the Priest, that IN THOSE DAYS standeth to minister IN THAT PLACE before the Lord, that man shall die. In the Gospel; z Rom. 13.2. Whosoever resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves DAMNATION: damnation at least of that which is commanded to obey, and that's the Soul, Rom. 13.1. S. jude therefore saith plainly, that to these is reserved the blackness of darkness for ever, S. jude v. 13. Look upon Korah, Dathan, and Abiram, they murmured against Moses and Aaron, Prince, and Priest; and they suddenly went down alive into the pit of hell. Num. 16.33. Tertul. Hoc vero erat futuri judicij praejudicium; this doom is a forerunner of the day of Doom, and a true Precedent of that sentence, which shall pass upon disobedient persons in that dreadful day: that so all those, that read it, or hear it read, may take warning by their example, and avoid the wrath to come. God of his mercy grant, that all of us may gain wisdom by their loss; that with all alacrity we may submit ourselves to the higher powers, that we may do all things in the Church decently and according to order: that so we may pass from Church to Church, from this Church militant to that triumphant, through jesus Christ our Saviour, to whom, with the Holy Ghost, three persons and one God, be ascribed all honour, and glory, etc. FINIS. Imprimatur haec concio. JOHN OLIVER. Reverendissimo in Christo Patri Domino, Domino Arch: Cant. Capell. Dom. Vbi metus in Deum, ibi gravitas honesta, & diligentia adtonita, & cura sollicita, & adlectio explorata, & communicatio deliberata, promotio emerita, & subjectio religiosa, & apparitio devota, & processio modesta, & ecclesia unita, & Dei omnia. Tertull.