1 MY heartie desire and praier is to The inten­ded scope of this Sermon. Almightie God the Father of mercy, that he would so blesse the Ministerie of the Church of Eng­land, that we all being linked in loue as it were with chaines of a­damant, might with one heart and one hand, religiously build the Temple of the Lord, reuerently performe holy obedience to God and the Prince, careful­ly keepe our selues vnspotted and vnstained of this present world, and faithfully feed the flocke of Iesus Christ, that depends vpon vs. The comfortable accomplishment wher­of, whosoeuer shall maliciously hinder, let him take heed lest a fearefull curse from the God of Iacob, come like wa­ter into his bowels, and like oile into his bones; but who­soeuer shall praie for the peace of Ierusalem, peace be vp­on him, and mercy, and vpon the Israell of God. The fur­therance of which blessings to the glory of Christ and the good of the Church (men and brethren beloued in the Lord) is the marke I aime at, and the scope I intend, that [Page 2] we all like obedient children, may keepe the vnitie of the spirit in the bond of peace.

2 Now this present Sermon by Gods gracious assi­stance The diui­sion. shall be diuided into two generall parts: The first an explication; The second an application; a briefe applicati­on of the text, and a more ample application of the text to the present estate of the Church of England, of which two points in order, beseeching the God of all grace and peace to grant vs a blessing.

3 And first who spake these words? It is plaine that Who spake these words. To whom, and vpon what occa­sion. 2. Pet. 1. 20. 21. 1. Cor. 1. 2. Rom. 15. 4. the holy Apostle S. Paul. And seeing the holy men of God (as in the old Testament so doubtlesse in the new) spake not by priuate motion but as they were mooued by the holy Ghost: Therefore we may truely say that the spirit vt­tered these words by the mouth of Paul. But to whom were they spoken? vnto the Church of God which is at Corinth, and to them that are sanctified, in Christ Iesus. Now what things soeuer were written before time, were written for our learning. Therefore these things concerne not the Church of Co­rinth onely, but the Church of England, the Church of Geneua, and all the Churches of the Saints. Wherefore he that hath an eare let him heare what the spirit saith vnto the Churches. Let all things be done honestly and by order. For the plainer accesse whereunto, let vs first consider the coherence with that which went before. The holy Ghost in this Chapter intreateth of certaine spirituall gifts and graces, by many reasons aduancing the gift of Prophecie aboue the gift of tongues: where by the way, it must bee obserued, that by Prophecying is not meant foretelling things to come, but the word of edification, exhortation, and 1. Cor. 14. 3. consolation, that is, the Preaching of the Gospell. In hand­ling of which argument, it pleased the spirit to interlace cer­taine points of Church gouernment concerning the pub­licke performance of Prayer, thankesgiuing, and prophe­cying, 1. Cor. 14. passim. vnfolded in these three branches. First, they which speake publikely in the Church, must speake in a knowne v. 27. v. 29. tongue, or if they speake with strange tongues there must be [Page 3] an interpreter: Secondly, those which Prophecie, must v. 30 32. speake two or three, and let the other iudge: If one sitting by haue a reuelation, let the former hold his peace, and the spirit of the Prophets must be subiect to the Prophets. Thirdly, those which publikely performe these duties must be men, and not women, for women must keepe silence in the Church. Now the spirit hauing thus as it were Sparsim dis­seruerat de ri­tibus. Calui­nus in hunc lo­cum. See Caluin and Gualter vpon this place. vz. verse 36. The expli­cation of the words. sprinkled this dis­course v. 34. with Ecclesiasticall orders, proceedeth couertly to a short but sharpe reprehension of the Corinthians, who as it is probably collected, were so far in loue with themselues, that they would not suffer their owne customes to be called in question, but rather went about with singular arrogancy, to impose them vpon others, as though other Churches were bound to follow their patterne. Finally there follow­eth a generall direction concerning all Church orders, fol­ded vp in these wordes, Let all things be done honestly and by order.

4 The words in the originall are [...]. When it is said [...] (Let all things bee done) it is cleere that the doing heere spoken of, is the so­lemne performance of religious offices in the face of the Church. And when it is said [...] (all things) without any re­straint, it is euident that the spirit riseth from the former par­iculars, to a generall conclusion comprehending not onely praier, thankesgiuing, and prophecying, but moreouer the ministration of the holy Sacraments, consecration to holy orders, and vniuersally the publike discharge of such sacred and reuerent duties: Concerning all which, the spirit requireth that they be done, first [...], that is▪ as you would say, after a good fashion, consisting in time place, apparell, and other things externally required for the due and decent administration. They must haue an ho­nest decencie, and a decent honestie; they must be comely to the eie, and referred to a godly end, that is, the aduance­ment of 1. Cor. 10. 31. Gods glory and the 1. Cor. 14. 16. edification of the Church, not giuing (iust occasion of) 1. Cor. 10. 32. scandall to Iew or Gentile, or to the Church of God. For if these ends must be duly respected [Page 4] in matters of common life, how much more reuerently and religiously should they bee regarded in the solemne seruice of Almightie God? And as all things must be decent and honest before God and men, so it is required in the second place, that all things be done according to order. Which order, requireth authority with godly wisedome in the pub­like disposer, and cheerefull, obedience with gracious hu­militie in such as are subiect to those publike constitu­tions.

5 So this text is a Canon of Canons for all such Church The general vse of this text. gouernment, and all Ecclesiasticall Canons must be cast in this moulde: Indeed it is a golden Canon or Regula est ad quam om­nia quae ad externam [...] ibid. rule whereby all Christian Churche must be ruled. an exquisite touch­stone whereat all ceremonies must be tried: the beame of the Sanctuarie whereupon all Church orders and constitu­tions must be weighed and ballanced: And therefore let vs search a little deeper, into this golden mine: For the better vnderstanding whereof, it must bee obserued, that some things are necessarie, and some things indifferent.

6 Necessarie I call that which the eternall God hath in his word precisely and determinately commanded or for­bidden, The first obseruation, either expresly or by infallible consequence. Indif­ferent, which the Lord hath not so commanded nor forbid­den, but is contained in the holy Scripture, rather potenti­ally then actually, comprehended in generall directions, not precisely defined by particular determinations. What­soeuer God hath in his Word precisely commanded, so farre as it is commanded is necessarie to be done, for the not doing of it is a sinne. Whatsoeuer God hath forbid­den, so long as it is forbidden, is necessarie to bee left vn­done, for the very doing of it is a sinne. Whatsoeuer is nei­ther commanded nor forbidden, that (whether it concerne Church or common-wealth) is left to the Lords vicegerents vpon earth, who according to the exigence of the state, may by their discretion command it to be done, or to be left vn­done, and both without sinne. In the holy Scripture some things were commanded for a season, as the sacrifices of the Heb. 9. 10. [Page 5] Law: forbidden for a season, as the meats mentioned in the xj. of Leuiticus: Indifferent for a season, as the place of ere­cting altars before the fabricke of the Tabernacle. Some things were euerlastingly commanded, as to feare God, and to keep his commandements: euerlastingly forbidden, as all sinne and wickednesse: euerlastingly left indifferent, where­of many examples might be giuen, in meate, drinke, appa­rell, and matters of such outward condition and qualitie. For some things are correspondent to the Law written in our hearte, that is, the Law of humane nature, which consi­dered in the originall beautie and brightnesse is the same in substance with the Law Morall, and these are in their owne nature good and euerlastingly to bee imbraced: some things are repugnant to it, and these are in their owne nature euill and euerlastingly to be abhorred. Some things the sacred Law of our nature hath left arbitrary, and these are in themselues and of their owne nature indifferent. But it must bee noted that such things as the Law of nature hath left indifferent, may notwithstanding become neces­sarie by the force and vertue of some other comman­dement diuine, as for example: The eating of Swines flesh Leuit. 11. 7. is a thing in the owne nature indifferent: yet there was a ne­cessitie laid vpon the Iewes to forbeare it, because it was forbidden by the Law ceremoniall, which Law ceasing, that necessitie ceased, and so it returned to the originall estate, and became indifferent, as in nature so in vse. Likewise, to drinke wine, or to abstaine from it, is a thing in nature in­different, but being sanctifyed by the Lord Iesus to a sacra­mentall vse, it is not in the power of man to cancell or dis­anull the holy institution of that heauenly Lawgiuer. And heere it must be considered, that there are some comely rites and decent orders whereof we finde not precise comman­dement in the holy Scripture, which notwithstanding the Scripture testifieth to haue beene very precisely obserued by the Apostles and apostolicall men; and are of such na­ture, that they agree to all places and ages: in which re­spect, they may aptly be reduced to things necessary: because [Page 6] the holy Ghost so exquisitely recording the exact obserua­tion of them by the blessed Apostles, may seeme to haue pointed them out to all posteritie, as a patterne to be vn­changeably followed. This is the iudgement of M. Cal. inst. lib. 4. 3. 16. Caluin concerning imposition of hands in the consecrating to holie orders. Although (saith he) there be extant no certaine pre­cept of imposition of hands yet because we see that it was continu­nually vsed of the Apostles, that their so exact obseruation should be to vs in place of a precept. So concerning the tran­slation of the Sabaoth, from the Saturday to the Lords day, it is certaine that there is no speciall commandement in ho­ly Scripture; yet because God hath commanded that the seuenth day shall be kept Exod. 20. 8 Esay 58. 13. holy and glorius to himselfe, and because the Iewish Sabaoth was a Colos. 2. 16. 17. shadow and in that re­spect abrogated; and sorasmuch as it was translated in the Apostles time, and that without all doubt by appostolicall authoritie, seeing the Scripture doth witnesse that the Reu. 1. 10. Lords day was not only renowned with diuine reuelations, but also obserued by the Act. 20. 7. 1. Cor. 16. 1. 2. Apostles themselues: And foras­much as it standeth vpon such excellent reasons, as are vniuersall for all places, and perpetuall for all times, being (as it were) consecrated by the reuerent consent of the Chri­stian world; therefore this practise may be vnto vs in stead of a precept: It may be reputed a thing necessarie, and ne­uer to be changed. Now to apply these distinctions to our present purpose, the religious duties of which we speake, are the precise and euerlasting commandements of Iesus Christ, in regard of their substance, as may appeere, first in preaching and baptising: Matth. 28. 19. 20. Goe teach all nations, baptising them in the name of the Father, the Sonne, and the holy Ghost, (and) behold I am with you alwaies vntill the end of the World. I am with you my Disciples and Apostles in teaching and Baptising, I am with you vntill the end of the world. But it is a cleere case, that the Apostles did not liue vntill the end of the the world, therefore the meaning of it is, I am with you, and your successours the lawfull Ministers of the Gos­pell, vntill the end of the world. Wherefore the promise [Page 7] is petpetuall, and consequently the dutie of teaching and baptising. So in the other Sacrament, Luke 22. 19. Doe this in remem­brance of me: there is a commandement for the celebration of the Lords supper: & when Paul speaketh of shewing forth the Lords death vntill his 1. Cor. 11. 26. comming; hee declareth that the former commandement is perpetuall. Wherfore that there shall be a Ministerie in the Church visible to teach the word, and to Minister the holy Sacraments, is the euerla­sting ordinance of Iesus Christ. Notwithstanding in euery one of these branches, there is somewhat indifferent. That there shall be a Ministrie is a thing necessarie, and it is 1. Cor. 9. 16. ne­cessarie that they feed the flocke of Iesus Christ: But whe­ther they shall execute their publike function in a white garment, or a blacke, God hath neither commanded nor forbidden, he hath left it as a thing indifferent. Likewise, to Baptise, is the perpetuall commandement of Iesus Christ: but whether the water shall be in a font, or a bason, whether to be applied by dipping or sprinkling once or thrice, God hath neither commanded, nor forbidden, he hath left it as a thing indifferent. In like maner the celebration of the Lords supper is a thing commanded: but whether the bread shall be leauened or vnleauened, whether it shall be baked in a loafe, or in a [...]ake, round or square, God hath neither commanded nor forbidden, he hath left it as a thing indif­ferent. So in the second course of this celestiall banquet Matth. 26. 27. 29. the cup is necessarie, the Popish withholding whereof is the violating of Gods holy ordinance, But as M. Caluin saith, Cal. Inst. 4. 17. 43. Rubrum in album nihil refert, that is the kinde or colour of the wine, be it red or white is not materiall to the being of the Sacrament. Againe, wine being liquid, must needs be in a cup, or vessell: but whether this cup shall be gold or siluer, wood or stone, God hath neither cōmanded nor forbidden, he hath left it as a thing indifferent. Where­fore it is a cleere case, that some things are necessarie, some things indifferent. Things necessarie, are the weightier matters of the Law: Things indifferent may be well compa­red to Mint and Commin. Things necessarie are registred [Page 8] in the Tables of the Almightie, that is, in the volumes of holy Scripture, (for whatsoeuer is necessarie for mee either to beleeue, or to doe, or to leaue vndone, that I may please God in this life, and inherit glorie in the life to come. All that is richly contained in holie Scripture, either directly, or by inuincible consequence:) but things indifferent are there rather in an vnlimited generalitie then in any distinct and particular maner. Finally things necessarie God hath reserued to himselfe, no men, no Gal. 1. 8. Angels haue authoritie to alter them: But things indifferent being of a Caluin. In. 4. 10. 30. T. C. vide D. White Archb. tract. 2. pag. 86. variable Haec indiffe­rentia sunt & ecclesiae liber­tate posita. Cal. Inst. 4. 17. 43. nature, are referred to the▪ discretion of the Church, as may appeere by the words of my text. Wherein the spirit speaking to the Churches, willeth all things to be done af­ter a good maner: not defining what maner, but referring all to the discretion of the Church, so things be ordered in an honest and decent maner.

7 Secondly, when the spirit saith vnto the Churches, The second obseruation. Let all things be done decently. It may bee demanded, who shall be the iudge of dec [...]ncy? To me it seemeth an honest and decent ceremonie, to kneell at the holie Communion: some others do rather delight to receiue Admon. & T. C. vide Arch. Whit. pag. 596. & deinceps. sitting: and some peraduenture will preferre standing or walking. To mee a white garment seemeth comely in publike administration: some others doe rather allow of the Eccles. dis. fol. 100. Si de colore a­gitur, mibi quidem magis decorus niger color videtur. blacke. Now in this varietie of opinions, who shall be the iudge? who shall go­uerne and swaie the matter? Surely, they whom the Lord hath made Church gouernours. If priuate men will make publike orders, and require vs to accept of them, they must shew their commission: Otherwise we must take that for decent in things indifferent, which seemeth decent in the eie of publike authoritie. And verilie for priuate men to range without the compasse of their calling, and vpon their priuate opinions, to controle the publike iudgement of the Church, in a matter of decencie, is in mine opinion a matter very vndecent. Likewise, seeing the spirit hath said, Let all things be done by order; therefore doubtles in the Church of God there must be an order. But who shall ap­point [Page 9] this order? shall euery man doe what he list? that were disorder. Shall priuate men make publike constituti­ons? that were against good order. Therefore it remain­eth that they onely haue authoritie to make Church orders, whom the Lord hath made Church gouernours. Now in an absolute kingdome, as this of S. Edw. Cook. de iure Regis eccl. England, the King by the law of God, is the onely supreme gouernor of all Rom. 13. 1. 1. Pet. 2. 13. per­sons and causes The third obseruation. Rom. 13. 4. compared with Exod. 22. 20. Le­uit. 24. 16. Num. 15. 35. Deut. 13. 5. 18. 20. Ecclesiasticall and Ciuill within his owne kingdome: Therefore the King and those which vnder the King haue the regiment of the Church, lawfully commit­ted vnto them, haue lawfull authoritie to make Church­orders.

8 Thirdly, though Church gouernours may make Church lawes, yet they may not establish what they list. God hath Non per­misit nobis vagam effre­nemque licen­tiam, sed can­cello [...] (vt ita, loquar) cir­cundedit, Cal. in hunc locum. inrailed their authoritie with certaine bounds and limits which they may not passe. All their Canons must be framed according to the generall Canons of the holie Scripture, which may aptly bee reduced to these two ex­pressed in my text. Let all things be done honestly and by order: First, honestly, that is (as was before declared) in decent sort, with relation to the glorie of God, and the edification of the Church, without scandall. Secondly, ac­cording to order, for God is the God of order, and not of eonfusion. Now if all things in the Church must be done decently, then nothing may be established which is base or beggerly: The ceremonies of the Church though they can­not alwaies be costly, yet they must alwaies be comely. A­gaine, if all things bee decent, then religious solemnities must be performed with grauitie: magnificent they may be and sumptuous, according to circumstance of time, per­son, and place: but alwaies without vanitie, without luxu­rious pompe, or meretricious brauery. If all things must be done to the glory of God, then nothing may be establi­shed in superstitious or idolatrous maner, for that were re­pugnant to the glory of his maiestie: then nothing must be established contrarie to the Scripture, for that were repug­nant to the glory of his wisedome: then things indifferent [Page 10] must be established as indifferent, not as meritorious or sa­tisfactorie, not as necessarie to diuine worship, to iustifica­tion or Gal. 5. 2. See Caluin vpon that place. saluation: for this were repugnant to the glorie of his grace. If all things must bee done to edification, then the ceremonies of the Church must not be darke and dumbe, but so cleerely set foorth, that euery man may know what they meane, and to what vse they serue. If all things must be done to edification, then Church gouernors must duly intend the soules health of Gods people, framing all their Canons for the common good. To which purpose the Church of Iesus Christ vseth her ceremonies, either to imprint in mens mindes some reuerend mysterie of re­ligion, as when she appointed thrice Tertul. de coron. mili­tis cap. 3. powring on of wa­ter in Baptisme, signifying the trinitie of the persons, or once to Greg. epist. lib. primo 41. In tribus mer­fionibus perso­narum trini­tas, & in vna potes. diuini­tatis singulari­tas demonstra­ri. signifie the vnitie of the Godhead, or els some sanctified affection, as when we pray kneeling by the bend­ing of the knee signifyng the bending of the heart, or con­fesse our faith standing, to betoken our boldnesse: or els she desireth to kindle deuotion, as when she praiseth the Lord with the melodie of musicke: or to put men in minde of their dutie, & so the blacke garment may admonish the Minister of grauitie, the Insignum honestatis vitae Zipp. poli. ec­cles. lib. 1. cap. 12. Symbolum in­nocentiae & sanctitatis Zanch. de op. redemp. cap. 16. white of puritie. The ornaments of the Vniuersitie may admonish the people to honor him whom the Church hath honored, and may put the Mini­ster in minde of his dutie, seeing he hath receiued the en­signes of learning and vertue. Finally, euen things of infe­rior regard, must in their kinde tend to edification. The ve­rie belles must giue a certaine sound, that it may appeere when they call vs to the Church, when they warne vs to praie for the sicke, when they signifie that a brother or sister is departed. Yea the very Pulpets and seats must beso pla­ced, as euery man may conueniently heare: so euery thing according to his nature and degree must be referred to edi­fication. If all things must be done without scandall, then nothing which is sinfull may be established: for all sinne is of scandalizing nature; yea euen things indifferent, where­in is apparant danger of superstition or idolatrie, are to be [Page 11] remooued: for we must abstaine from all appearance of euill. 1. Thes. 5. 22. If all things must bee done in order, then confusion by all meanes must bee auoided, and consequently the Church must not exceed in superfluitie of ceremonies, lest religion it self be ouershadowed (as it were a grape) with much abun­dance of leaues. If all things must bee done in order, then the Lay-man must not bee suffered to intrude himselfe into the office of a Minister, in ministring the Word and Sacra­ments: nor the inferior Minister to vsurpe that which belongeth to the Bishop, but euery man must keepe his owne ranke, and therein proceed according to order. And that no maruell, seeing the whole fabricke of the World, both the celestiall orbes and the globe of elements are fra­med and vpholden by order. The fixed starres in their mo­tions and reuolutions, keepe a most firme and fixed order. The Planets, though compared with the fixed, they may seeme to wander, yet in trueth they obserue a most certaine and neuer wandring order. The day in opening and clo­sing, the Moone in waxing and waining, the sea in ebbing and flowing, haue their interchangeable course, wherein they continue an vnchangeable order. The Storke, Swallow, Turtle, and Ier. 8. 7. Crane, knowe their appointed time, Cicero de natura deor. lib. secundo. & the Cranes doe also flie in order. The Pro. 30. 27. Grashoppers haue no King, yet goe they foorth all by bands. The Bees are little creatures, yet are they great obseruers of order. Amongst men in peace nothing can flourish, in warres nothing can prosper without order. Order proceedeth from the throne of the Almigh­tie, it is the beautie of nature, the ornament of Arte, the har­monie of the world. Now shall all things be in order, and the Church of God onely without order? God forbid. The Church is a Cant. 4. 12. Garden inclosed, and a garden must be in order. The 1. Tim. 3. 15. house of God, and Gods house should be in or­der; an Cant. 6. 9. armie with banners, and an armie should bee mar­shalled in order. Therefore in the Church of God, Let all things be done honestly and by order.

9 Fourthly, wee may obserue, that as Church gouer­nours The fourth obseruation. may make Church lawes, so all that liue in the bo­some [Page 12] of that Church, must respectiuely obserue the same: For otherwise how can all things be done honestly and ac­cording to order? Therefore as the enacting of good lawes, so the obseruation of them is Tametsi sint obseruatu necessariae, de probis & iu­st [...]s loquor &c. Ca [...] iust. 4. cap. 10. s. 5. necessarie. But some will demand, what degree of necessitie is required, whether humane lawes doe so binde the conscience, that the not ob­seruing of them be a sinne? whereto it may bee answered, that (to speake properly) God onely raigneth in the con­sciences of men, and 1. Iohh 3. 5. sinne is the transgression of the law, that is, of law Diuine: Notwithstanding, when Gods law is so intwined with mans law, that mans law cannot be broken without the violation of Gods law, then the breach of mans law is not without sinne. Therefore if an Ecclesiasticall Ca­non be made of a matter lawfull, in a lawfull maner, to a lawfull end, by lawfull authoritie, according to the generall rules of Scripture, containing in it nothing repugnant to Scripture, nothing contrarie to faith or good maners, then that law is approoued in the sight of the Almightie: and seemeth to Colligere promptum est has posteriores (ecclesiasticas) non esse ha­bendas pro hu­manis traditi­onibus quan­doquidem fundaetae sint in hoc generali mandat [...], & liquidam ap­probationem babent quasi ex ore Christi. Cal. in 1. Cor. 14. & inst. 4. 10. 30. Zanch. in com­pendio loco 16. Bez ep. 24. Caluin and other learned Diuines, not meere­ly humane, but in some sort Diuine. And in the iudgement of Beza doth so farre binde the conscience, that no man can wilfully transgresse it without sinne. And although the things we speake of be indifferent, yet being lawfully com­manded, the obseruation of them is not a thing indifferent, but necessarie, because the Lord hath saide, Rom. 13. 1. Let euery soule be subiect to the higher power. And though the omission of a ce­remonie, bee in it selfe a small matter, yet to doe it with resi­stance of authoritie, is no small matter, for Whosoeuer resist­eth power, resisteth the ordinance of God, and they that resist shall receiue to themselues condemnation: and therefore we must be subiect for conscience sake. But heere peraduenture it will be demanded, how this doth stand with Christian libertie? for answer whereof, may it please them to know that Chri­stian libertie consisteth not in breaking of wholsome lawes, (God forbid) that were fantasticall and Anabaptisticall: But (to touch it so farre as concernes our present purpose) in these branches following. First we are not tied to this or [Page 13] that paterne, but being within our selues a Church, not depending vpon any other: our Church gouernors haue libertie to establish whatsoeuer (being in it selfe indifferent) shall to their wisedome seeme most expedient; alwaies pro­uided, that all things bee done honestly and in order. Se­condly, this is our libertie, that things indifferent being established, we retaine them not as a part of diuine worship, not as meritorious or satisfactorie, not as necessarie to iusti­fication or saluation, but onely Treatise of ceremo­nies. for discipline and orders sake. Thirdly, if there shal happen any contempt or irreuerence, they may be altred and changed, by lawfull authoritie, which may likewise Act for vniformitie. ordaine and publish such further ceremonies or rites as may bee most for the aduancement of Gods glory, and therefore they are not established as perpetuall, but so long as in the eie of publike iudgement they shal seeme conueni­ent & profitable for the Church of Christ. But some perad­uenture will replie and saie: If things indifferent be such, as God hath not commanded, why then should the Church Where it is destitute of a com­mandement it may not presume by any decree to restraine that libertie vvhich the Lord hath giuen. T. C. lib. 1. pag. 152. presume to impose them vpon vs, and so abridge our li­bertie which God hath not abridged? I answer, that it is no presumption at all, but the lawfull vse of lawfull authority. For things are either commanded of the Lord, or forbid­den, or left indifferent. That which God hath certainely commanded, man may not forbid: that which God hath certainely forbidden, man may not command or impose by any law. For that in the iudgement of S. Austin deseru­eth not the name of a Non e­nim iura di­cenda sunt aut putanda iniqua ho­minum con­stituta. August. de Ciu. D. l. 19. cap. 21. Iustum di­ctum est quod iustum est, Grat. dist. 1. cap. 2. law which inioines things vnlawfull. Againe, if authoritie command the same thing which God commandeth, or forbid that which he hath forbidden, this is not the enacting of a new law, but a dutifull declaration and due execution of Gods law. But those things which God hath neither commanded nor forbidden, he hath left to be disposed by the law of man. In which case the Soue­raigne may command his subiect, and the Church her chil­dren; and it is the dutie of the inferiour therein to be obe­dient. He that denieth this, taketh away the Sunne out of the world, dissolueth vniuersally the fabricke of gouern­ment, [Page 14] ouerthroweth families, corporations, Churches, and kingdoms, and wrappeth all things in the dismall darknesse of Anarchie and confusion. And though this be in some sort the abridging of thy libertie, yet it is for the common good, and according to the rules of equitie, and the Prince or Church in so commanding thee, doth no further abridge thy libertie then God doth allow them to abridge it.

10 Lastly, when it is said vnto the Churches, Let all things be done, it is plaine that this dutie is laid vpon the The fift ob­seruation. Church to prouide that these things bee effectually done; and consequently, that God which gaue her this charge, hath armed her with authoritie. She may censure disobedi­ent children: God hath giuen to his Church in all ages, not onely a rule for direction, but a rodde of correction: this is the iudgement of all learned men, as appeeres by the pra­ctise of the whole Christian world. And thus much of the explication, and so I come to the application.

11 Hitherto you haue seene the ballance of the San­ctuary: Now it remaineth that the Canons and Constituti­ons The appli­cation. of our own Church be weighed & examined in this bal­lance. Wherein, although I acknowledge that lawes so­lemnly established doe rather require obedience then dis­putation: yet because the lawes vnder which wee liue, are such (God be thanked) as need not to shunne the light: and forasmuch as many (otherwise vertuous and well di­sposed mindes, and some of them very learned and labori­ous in the Church of Christ) while they haue trauelled in waightier matters, haue mistaken somethings of lesser mo­ment: Therefore giue me leaue in the spirit of meeknesse to instruct them that are contrarie minded: which I doe not to call the present lawes in question, I haue no such mean­ing, but to quiet and settle the vnresolued conscience, that that we may all performe cheerefull obedience to God and the Prince. And if any man thinke that this discourse were more seasonable in an assemblie of Ministers, let them consider; First, that this famous auditorie is furnished with a great number of the Ministerie: Secondly, that this is the [Page 15] place of iurisdiction: Thirdly, that the handling of these points is very profitable for the people; for the true know­ledge of the authoritie of the Prince in things indifferent, is the very foundation of Christian obedience. And though I know that the handling of these points is very subiect to censure, yet for my brethrens sake of the Ministrie, my hart is turned within me, and my bowels of compassion are row­led together, and therefore I am resolued to wade through honour and dishonor, good report and bad report, for the workes sake which I couet to performe. Now this applica­tion by Gods grace shall bee diuided into three generall parts. First, a declaration, that in the Church of England the principall points (for the time will not suffer mee to speake of all) are established, honestly and in order. Second­ly, a confutation of certaine generall exceptions to the con­trarie. Thirdly, an exhortation to keepe the vnitie of the spirit in the bond of peace. And to begin with the declara­tion; let vs first declare the order which our church vseth in making of Church orders.

12 By the ancient lawes of this realme, this kingdome of ENGLAND is an absolute Empire and Sir Edw. Cooke de iure Reg. eccles. folio 8. b. Monarchie, consisting of one head, which is the King, and of a bodie politike, which bodie politike the law diuideth into two ge­nerall parts, the Cleargie and the Laitie. Now the King of England being an absolute Soueraigne, and consequently by the law of God supreme gouernour ouer all persons and causes Ecclesiasticall and Temporall, within his owne domi­nions, may by the ancient prerogatiue and lawes of England, make an Ecclesiasticall Ibid. commission, by aduise whereof, or of the Act for v­niformitie. Metropolitane, he may according to his Princely wise­dome, ordaine and publish such ceremonies, or rites, as shall be most for the aduancement of Gods glorie, the edification of his Church, and the due reuerence of Christs holy mysteries and Sacraments. And it is further enacted by authoritie of Anno 25. H. 8. Par­liament, that the Conuocation shall bee assembled alwaies by vertue of the Kings Writ, and that their Canons shall not be put in execution, vnlesse they be approoued by Royall assent. [Page 16] According to which statute or act of Parliament, it pleased our gracious In the ra­tification of the Ca­nons. Soueraigne to direct his Writ to the most reuerend Father in God, the late L. Archbishop of Canter­burie his grace, by vertue wherof the Bishops and others of his Prouince were summoned: and because particular Churches should not be left destitute, the Ministers of eue­rie Diocesse had libertie to choose two Clerks out of their owne bodie by cōmon consent to represent the rest. These assembling at the place and time appointed, by vertue of other his Maiesties Writtes directed to the rig [...] reuerend Father in God, the L. Bishop of London then being; duely authorized President of the Conuocation, proceeded to con­sultation, and after long deliberation, set downe their con­clusions, which being the constitutions of the sacred synod, and the same presented to the King, ratified by his roiall as­sent, confirmed by his Highnesse letters Patents, vnder the great Seale of England, and by his soueraigne authoritie published, commanded and enioined to be diligently ob­serued, executed, and equally kept by all the subiects of this kingdome, haue a binding force, and are in the nature of a law, and therefore may bee iustly called the Kings Ec­clesiasticall lawes, in making whereof the Church of Eng­land without all controuersie proceedeth honestly and in order.

13 But to come to particulars, let vs first consider our Ministerie, and then our ministration. The Ministers of England are not in popular paritie, but our Bishops are ad­uanced aboue the rest, being indued with power of giuing orders, and the exercise of Ecclesiasticall iurisdiction: and that according to the purest and Apostolicall times. 1. Timot. 5. 22. Timo­thie and Titus 1. 5. Titus ordained Presbyters, that is, Ministers of the Gospel towne by towne, and these answer to our Pa­stors of particular Churches, whose dutie is to minister the Word and Sacraments. Timothie himselfe had the ouer­sight of 1 Tim. 1. 3. Ephesus; Titus 15 [...]. Titus of Creete, not onely of the flocks, but of the Ministers also: and had authoritie both to mi­nister the Word and Sacraments, which was common to [Page 17] them with all other inferior Presbyters, and likewise to ex­ercise ecclesiasticall 1. Tim. 5. 19. iurisdiction, and by 1. Tim. 5. 22. imposition of hands to consecrate to holy orders. For the better executi­on of which duties, it hath pleased Christian Kings in all ages, out of their Princely fauours, to grace and counte­nance Bishops, and by their lawes, examples, and boun­ties, to make them acceptable vnto the people, well consi­dering that the decay of the authoritie of Ecclesiasticall Ru­lers, and the want of yeelding to them reuerence, honour and feare, is the cause of all euil, as Homil. 2. in ep. 2. ad Timoth. Chrysostome well noted, saying; He that honoureth the Priest doth also honour God: and he that despiseth the Priest, commeth by degrees to this at last, that he waxeth contumelious against God himselfe. And as these glorious stars and angels are to be honored, so againe they must remember the saying of Ambrose; Amb. de dignitate sa­cerdot. cap. 3. Magna sub­limit as magnam debet habere cautelam. Honor grandes grandi­ori debet sollicitudine circumuallari.

14 Concerning inferiour Ministers, the first point to be pondered, is their ordination: For which purpose the place is famously known, being either Can. 31. the cathedral church or the parish Church, where the Bishop resideth. The time, Ibidem. Ieiunia quatuor temporum, commonly called Ember weeks, which by the wisedome of our Church, are consecrated to a most excellent vse, that all the people of the land should fast and praie, that the Lord would blesse his Church with learned Ministers, and send foorth woorthy labourers into his haruest. This is apparent by our Canons and Constitu­tions, and surely it is an honest, a decent, a holie and hea­uenly preparation.

15 After the preparation, followeth the Examinati­on both of maners and learning; for the first, the person desirous to enter this holy calling, must exhibite letters Can. 34. te­stimoniall vnder the seale of some Colledge, where he be­fore remained, onof three or foure graue Ministers, with the subscription of other credible persons, who haue known his life and behauiour, by the space of three yeeres next [...] carefull is our Church that this should be per­formed [Page 18] honestlie and in order.

16 Concerning their learning, our desire is, that in e­uerie parish the Word of God might abound like Eu­phrates, and as Iordan, in the time of haruest; that the doctrine of the Gospell might shine as the light, and ouer­flow as Geon in time of vintage: plant (O Lord) we beseech thee, if it be thy pleasure, in euery parish a learned Minister: O Lord let thy Vrim and Thummin be with thy holy ones, that they may teach Iacob thy iudgements, and Israel thy law. But (beloued in the Lord) it is one thing to speake of these things in speculation, and another when we come to practise: A Carpenter may contriue in his head a most exact and curious building; but when he comes to the point he can make it no better then his timber will suffer. The Defendour of the Admonition about thirtie three yeeres ago, auouched that T. C. lib. 1. pag. 40. vide Arch. pag. 140. 2000. sufficient Preachers which preach and feed diligently, were hard to be found in this Church. Admit this were true, and seeing there be in England about 10000. parishes, suppose that libertie had beene granted to this great Reformer, to haue reduced the Church of Eng­land to his imagined platforme, what would he haue done? should 2000. Parishes haue beene furnished euerie one with a sufficient Preacher, and 8000. beene left forlorne, without publike Praying, or Preaching, or reading diuine Seruice? Should they haue had none, none at all, either to minister the Communion, or to Baptise their children? This had beene rude, and barbarous, and the high way ei­ther to Atheisme, or to Paganisme. Should one man haue had fiue benefices? That were contrarie to his owne prin­ciples, for so ech parish should haue had but the fift part of a Preacher. Should there haue beene a generall dissolution of parishes, and fiue reduced to one? Alas that had beene a wofull and lamentable reformation. What then remain­eth but onely that which the Church of England approo­ueth, that is, to be sparing in the former points, and to admit some into the Ministery of meaner, though tolerable sufficiencie, till it please God that our famous Vniuersities, [Page 19] which haue already furnished many, may by Gods grace send out their crystall streames to water the rest of the land. And surely it were to bee wished, that some greater incou­ragement were giuen to learned men, by encreasing their maintenance: For alas, it is notoriously knowne, that ma­nie Church liuings haue beene so pared to the quicke, that now they are hardly able to yeeld vitall nourishment, so sharpely haue they beene launced and lost their best bloud. But God bee blessed, who hath put into the heart of his Maiestie, a holie endeuour to cure the Church of this con­sumption: the father of mercy giue a blessing vnto it, and the Lord grant that the Nobilitie and Gentrie of this land may follow his roiall example, and that euerie one in his degree may set his heart and hand to the further building of the Lords Temple. In the meane time I must needs say, that there are not a few in the Vniuersities, graue, learned, and vertuous, which might be imploied abroad, but onely that sundrie Patrons preferre a golden purse before a gol­den wit. Wherein I would to God that such as are indued with right of presenting to spirituall promotions would consider what an honourable office is committed vnto them, and what excellent seruice they may performe to the Church of God; and let them withall call to minde, what a fearefull account such shall one day make, as cease not to preferre their priuate gaine before the publike good, but suffer soules to perish through their negligent default, or symoniacall sinne. Two reasons may bee rendred for Pa­tronages, building the Church and mainteining the Mini­ster: in regard whereof, this honour was granted to the lord of the soile in ancient time, that hee alone should present the Clerke, because he alone prouided for him. In remem­brance whereof, the honour discended to posteritie: and therefore you which enioy this right from your Noble pro­genitours, as you succeed them in honour, so succeed them in vertue, and as they haue beene honourable founders, so discharge you a good conscience, and bee faithfull di­sposers. And you which possesse the same dignitie, though [Page 20] not by lineall discent, yet by other lawfull interest, it is your part to be good stewards, and warily to discharge this Chri­stian dutie, according to that trust which the Church of Christ hath reposed in you: So learning shall be nourished, vertue aduanced, religion flourish, and out two famous Vni­uersities shall be exalted like the cedars in Libanus, and as the Cypres trees vpon the mountaines of Hermon: They shall be faire as the Oliue tree, and sweete as the Rose: They shall bee fruitfull as the Vine, and like the Terebinth shall stretch foorth their branches to the glory of God, and con­solation of his children. But to returne to the present state of our Church, it cannot bee denied, but that God hath blessed this land with a great number of learned men aboue other nations; yet seeing the number of parishes is exceed­ing great, wee are constrained to tolerate some of meaner sufficiencie. And yet the Can. 34. law requireth that euerie one to be admitted into the Ministerie, should vnderstand the ar­ticles of religion, not onely as they bee compendiously set downe in the Creed, but as they are at large in our Booke of Articles; neither vnderstand them onely, but be able to prooue them sufficiently out of the Scripture: And that not in English onely, but in Latin also. If it be obiected, that there haue beene sundrie consecrated which are not thus qualified: I confesse it may be true, and it is a iust cause of lamentation: but yet (beloued) this is not the fault of the law, but of such as transgresse the law. Now I speake in de­fence of the Lawes vnder which I liue: If any whosoeuer shall transgresse the lawes, let him answer for himselfe, or beare his owne burthen: that which is of God I would wil­lingly defend, but I am no patron of any mans iniquitie: I will conclude this point with the charge S. Paul giueth to Timothy, and in him to all other Bishops: 1. Tim. 5. 21. I testifie before God and the Lord Iesus Christ and the elect Angels that thou obserue these things without hastinesse of iudgement, and doe nothing after partialitie. Lay hands suddenly on no man, neither be partaker of other mens sinnes.

17 And heere let mee aduise those Ministers which [Page 21] are no Preachers, that they spend not their time idlely, but endeuour by all meanes to grow in wisdome and grace, lest they be a disgrace to that holy calling. For there is no doubt but being at their entrance qualified, as the law requireth, if they shall marke what they reade publikely, if they shall de­light to reade the Bible priuately, if they shall ioine some short and easie Commentarie, if they shall informe their iudgements by introductions and institutions of Christian religion: if they shal be willing to learne of such as can teach them, and to teach such as ought to learne of them, if they shall be diligent in Catechising, if they shall delight in con­ference, and meditate vpon the law of God day and night, and withall bee deuout and feruent in praier; there is no doubt I say, but that God may so blesse their graine of mu­stard seed, that it may grow into a goodly tree, their sparkle that it may become a flame, their drop that it may rise into a riuer, and ouerflow like Nilus with her siluer streames. Blesse O Lord, these gracious beginnings and holy ende­uours, let them not be like the morning dew that drieth a­way, but let them grow in grace, and flourish more and more, like the tree that is planted by the riuer side.

18 After the examination is tendered Can. 36. Subscription: and surely to the end that they which should teach other men obedience, may be good subiects themselues, it is ex­pedient that they subscribe to the first article, that is, to the Princes Supremacie. The second article consisteth of two branches, the booke of Common Praier, and the booke of Consecration. Concerning the first, though the admoni­tion to the Parliament did formerly fancie a voluntarie and extemporall forme of Praier, as the spirit should mooue a man, yet the defender of the admonition agreeth with vs, that there should be a We agree of a pre­script forme of praier to bee vsed in the Church. T. C. See Whitg. t. 9. pag. 489. prescript and Wee also desire an v­niforme or­der, but such and in such sort as wee haue before declared. T. C. See Whitg. pag. 709. vniforme order, the obseruation of which vniformitie both in praier and cere­monie was long ago commended by Quod ad formulam precum & ri­tuum ecclesi­ast. valde pro­bo vt certa illa extet à qua pastoribus dis­cedere in fun­ctione sua non liceat. Cal. ad pro­tect. Angl. ep. 87. Caluin to the Duke of Sommerset, and therefore we are agreed vpon this generalitie. But to come to particulars, there was set out a booke of Common Praier, in the beginning of King Edwards [Page 22] raigne, which Alexander Alesius a learned man of Scotland translated into Latin, as a singular comfort for the whole Christian world in those dangerous daies, and this seemeth to be the same vpon which Martin Bucer gaue his learned censure. In the fift and sixt yeere of K. Edward, the former booke was reformed and brought to such singular perfecti­on, that Archbishop Cranmer offered in Q. Maries time so he might be assisted by a few moe learned men, to de­fend it against all commers. And profound Ridley affirmed that the whole Diuine seruice was formed and fashioned to the true veine of Scripture: & D. Tailour auouched, that there was set out by K. Edward the whole Church seruice with great deliberation and aduice of the best learned of the Realme, autho­rized by the whole Parliament, fully perfected according to the rules of Christian Religion in euery behalfe, that no Christian conscience can be any way offended with any thing therein con­teined. Yea Caluin himselfe, though he misliked some things in our Liturgie yet tearmed them tolerable: but I perswade my selfe, that Cal. ep. 200. In Anglicana liturgia qua­lem describitis multas esse vi­deo tolerabi­les ineptias. Caluin would not call any thing tolerable which he iudged impious, & therefore I suppose that in hi [...] iudgement there was no impietie at all: & yet some in our Church haue refused subscription euen in regard of those things which Caluin thought tolerable. But to come to the forme of Common praier, as it was established by Q. Eliza­beth: ô what blessings hath the Lord vouchsafed the peo­ple of this land, by meanes of that booke? how many milli­ons of soules haue receiued comfort by it? how many thou­sands of learned men haue commended and defended it? you shall heare one for all, euen that iudicious Iewel, in whose opinion it containeth nothing either disagreeing from holy Scripture, or misbeseeming sober men. And yet it hath Iul. Apol. Lond. 1591. pag. 46. & 170. Procl. Regis pro vnifor­mitate 4. Iac. 5. Mart. pleased our gracious souerainge, that some things should be explaned that the publike forme of praier might be free not onely from blame but from suspition. wherefore our vene­rable Conuocation, considering how this booke hath beene allowed by such a world of witnesses, and published by the Soueraigne authoritie of most learned & religious princes, [Page 23] and being perswaded that it containeth nothing but that which may bee tolerated with a good conscience: and pondering how this Church hath beene troubled with turbulent spirits, and withall hoping that Subscrip­tion might be a means to preserue the peace of the Church, how could they doe lesse, than commend the vse of this booke, and binde all that heereafter shall bee admitted ei­ther to the ministerie, or to any Ecclesiasticall promoti­on by their seuerall Subscriptions to approoue the same? Moreouer, because it were intolerable that they which haue desired consecration, and obtained it at the hands of our reuerend Bishops, and that (as we are constantly per­swaded) in such forme as is agreeable to the blessed word of God, should speake against their owne orders, or against that hand wherewith they were consecrated, therefore it is requisite that they should subscribe to the second branch, that is, the booke of Consecration. And to the end that they which publikely instruct others, should be seaso­ned themselues with true religion; and no gappe left open to false or curious doctrines: it is most fit that they subscribe to the third and last, that is, the booke of the articles of reli­gion, and this also (though in more seuere maner) was Caluin. ad protect. Ang. anno 1548. Octobr. 22. Claudenda est etiam Ianua curiosis doctri­nis. Ratio au­tem expedita ad eam rem v­na est si extet nen pe summa quaedam do­ctrinae ab om­nibus recepta, quāinter pra­dicandum se­quantur om­nes: ad quam etiam obser­uandam, om­nes episcopi & parochi iureiu­rando adstriri­gantur, vt ne­mo ad munus ecclesiasticum admittatur ni­si spondeat il­lum doctrinae consensum sibi inuiclatum fu­turum. Cal­uins aduice to the duke of Sommerset. In al these points the Church of England requireth subscription, and is therfore sharply censured by her owne children. But they which are such admirers of forraine Churches abroad, let them a little in this very point compare the Church of England with that famous Church of Geneua. First, the Church of England requireth subscription of the Ministers, and not of the common people: but the Church of Geneua vrgeth not the Ministers onely, but the A ciuibus primum omni­um contendit Caluin. vt co­actus populus vniuersus [...]i [...] ­rato palam pa­patu in Chri­stianam reli­gionem ac dis­iplin. am paucis Capitibus comprehensam iuraret. Beza in vita Caluini à quibus postea di­cedere nequi ministris neque ciuibus liceret ibidem. people also. Secondlie, the Church of England requireth this approbation, that her rites are not contrarie to the word of God: but the Church of Geneua will haue her discipline receiued in a more high and glorious maner. Thirdly, the Church of [Page 24] England contenteth her-selfe onely with subscription, but the Church of Geneua is more peremptorie requiring a so­lemne Dedit tamen Dominus 20. Iulij an. 1537. vt palam prae­eunte publico scriba à sena­tu populoque Geneuensi in Christianae re­ligionis ac dis­ciplinae simul capita iurare­tur. ibidem. oth.

19 After Subscription followeth Consecration, or Im­position of hands, which in the Church of England is per­formed with such words of wisdome and in such maner, as flesh and bloud should not take vpon them to controle

20 And as our Church is carefull to make good Mi­nisters, so she hath a singular regard in placing them. And because many Patrons in placing their Clerks haue golden gifts in more precious account then gifts of grace, there­fore the Chuch of England hath prouidently appointed an oth against Canon 40. Symonie. And heere I beseech all my bre­thren of the Ministerie in the bowels of Christ Iesus, to make a conscience of this oth, when they enter their li­uings: For how can they expect that God will blesse their proceedings, if they shall make their beginnings with Sy­monie, and colour it ouer with periurie?

21 And as our Church is desirous that men may enter their liuings with a good conscience, so she is graciouslie prouident that they may discharge their dutie when they are entred: Wherefore the law prouideth for their personall Canon 41. 42. 43. 44. 45. residence, and in case of absence for a learned supply.

21 And forasmuch as the Church of God in all ages hath had some which after good and plausible beginnings, haue notwithstanding proued firebrands of schism, & soun­ded the trumpet of sedition, therefore the oth of canoni­call obedience is a touchstone to trie their present affecti­ons, a bridle to curbe their future passions, and a gracious meanes to preserue the precious peace and vnitie of the Church.

23 Moreouer, the messengers of peace should not onely be peaceable, but also painfull in feeding the flocke of Christ, and yet Sermons heeretofore in some places haue beene verie rare and daintie, insomuch that father Latymer in his time compared them to strawberies, which came but once a yeere. Wherefore that in stead of strawberie Ser­mons [Page 25] there might bee a more plentifull prouision in the house of God, our Church hath decreed, that if the Mini­sters residing vpon their benefices be Preachers not lawful­ly hindered, they shall preach euery Canon 45. Sabbath, and if they be no Preachers, they shall procure Canon 46. monthly Sermons.

24 Furthermore because (such is our selfe pleasing va­nitie) we thinke our selues fit to flie before our feathers be growne, and sundrie to auoid the odious brand of dumbe dogges and idoll shepheards, are readie to stretch and straine themselues aboue their strength being forward to speake when silence would better become them; therefore it is wisely enacted, that none shall preach but such as are allowed by the Canon 49. Bishop of the Diocesse. In the meane time they must read Homilies, that is, holie and learned Ser­mons, publikely set out by authoritie. Surely (dearely be­loued) quirking braines may haue their conceits, and wan­ton wits may be more merrie then wise: but when these things are iudiciously weighed in an equall ballance, it will be found that the wisedome of the Church hath disposed them honestly and in order.

25 And as our Church desireth that doctrine may shine like the light of the Lord vpon the holie candlesticke, so she is carefull that the Canon 75. conuersation of her Ministers be such as may adorne the Gospell of Christ. In making of which Canon, the church of England may seeme to haue set before her eies that golden sentence, Psal. 132. 9. Let thy Priests ô Lord be clothed with holinesse, and let thy Saints reioice and sing.

26 And as they should be inwardly decked with god­linesse and grace, so it is inioined, that their outward Canon 74. ap­parell shall be sober and graue, euery way correspondent to their calling, that all things may bee done honestly and by order. And thus much of the Ministrie, and so I come to our ministration.

27 The beginning of our Church Seruice, is with some memorable sentence of holy Scripture appointed for that purpose, moouing to repentance and praier, or magnifying the mercy of God in Christ: then after a holy exhortation, [Page 26] all of vs both Minister and people fall downe before the throne of grace confessing our sinnes, with an humble, lowly, penitent and obedient heart, meekely kneeling vp­on our knees: without question (beloued) heere is a holie and a blessed beginning. Now because that God which dwelleth in Esay 57. 15. eternitie, hath respect to an humble and contrite spirit, and hath appointed the Minister to comfort them which mourne in Sion, therefore in the next place, the Mi­nister in the name of Iesus Christ, pronounceth forgiue­nesse of sinnes to all that truely repent and vnfainedly be­leeue his holie Gospell. This is the oile of gladnesse, the balme of Gilead, the fountaine of grace for the washing a­way of sinnes,: Cant. 4. 15. O the fountaine of the gardens, the Well of liuing water, and the springs of Lebanon. And lest any man hauing the pardon of his sinnes pronounced, should take occasion of carnall libertie, therefore our Church doth pre­sently apply a preseruatiue against presumption, and a con­seruatiue of all grace and godlinesse, euen that zealous and piercing praier, which the Lord Iesus himselfe hath taught vs. And because when we haue done all that we can, we are Luk 17. 10. vnprositable seruants, and must Phil. 3. 13. forget that which is be­hinde, and indeuor our selues vnto that which is before, there­fore as though we had yet done nothing, we beseech him to open our lippes, that our mouth may shew foorth his praise. And so with praier to him which is best able to helpe vs, wee giue glory to the blessed Trinitie, in all which what is there, which can be bettered by the wit of man? Now for­asmuch as the minde of man in praier mounteth aloft with Eagles wings, piercing the clouds with ardent affection, and powring out her plaintes in the bosome of the Almigh­ty, therfore lest the vehement attention which is required in praier, should be dulled by long continuance, our Church vseth a profitable varietie, intermingling the reading of heauenly wisedome: wherein the soule tasting and seeing how good and gracious the Lord is, feedeth vpon him by diuine contemplation; and so returneth to praier with a greater inflammation. The Psalms being a store-house of [Page 27] all godlinesse, wisedome, and grace, so plaine to the sim­ple, so profound to the wise, so profitable to all sorts, in all ages, in all estates, ioy or griefe, prosperitie or aduersitie, our Church desireth to make familiar to all men, and there­fore we reade them ouer euery moneth, still interlacing the Hymne of glorie to the blessed Trinitie. Then follow Chapters of the old and new Testament, intermingled with sacred Hymnes, all in a knowne language, so God is glorified and the people edified. It is true that to some parts of the Apocrypha we giue publike audience in our church, yet we omit some As the bookes of Maccabes, and 3. and 4. of Esdras. bookes thereof, and reade them not at all; and those bookes we reade, we reade not altogither in­tirely, but omit some Tob. 5. 6. and 8. in the kalender of the booke of common praier expla­ned &c. Chapters and peeces Eccles. 46. verse 20. and in other places. of Chapters, which some haue thought capable of hard construction. And if any thing we reade be such as may seeme to found suspiciously or doubtfully, wee hold it our dutie to make the most charitable and christian construction: and if wee cannot of our selues satisfie our selues, wee are referred for resolution of our doubts to the Preface to the Booke of Common Praier. Bishop of the Diocesse, of whom what interpretation is to bee expected, the Church doth teach vs, binding him to doe nothing contrarie to the booke, and proclaiming withall in the booke, that nothing is ordained which is not the very pure word of God, or euidently grounded vpon the same: and therefore his interpretation being accordingly performed, should in reason satisfie and content vs. Furthermore we receiue them for humane cō ­positions and not for diuine, & therfore we reade them not Articles Anno 1562. artic. 6. for confirmation of Faith, but for information of maners, & yet haue I said nothing of the libertie granted by the Pre­face of the second booke of Homilies concerning the changing of Chapters. Moreouer, though some portions of the Canonicall, concerning Gen. 36. & alibi. Genealogies, and some o­ther As in Leui­ticus, Canti­cles, &c. intricate and mysticall points be not appointed to be solemnly read in our Church seruice, yet we vsually alleage and expound them in Sermons. Neither is it our meaning to aduance the Apocryphal which we reade, aboue the Ca­nonicall which we reade not: for all Canonicall being the [Page 28] sacred Oracles of God, haue incomparable preheminence of excellencie; yet nothing doth hinder, but that some thing in it selfe of farre lesser excellencie, may be more familiar for popular capacitie. After the Chapter of the new Testa­ment, accompanied with a holie Psalme or Hymne, wee all stand vp boldly professing our faith before God and men, in that forme which is most anciently receiued in the Church of Christ: for which purpose we vse sometimes the Creed of Athanasius, and elsewhere the Creed of the Coun­cell of Nice. Hauing thus fedde our mindes with hea­uenly meditation of the blessed Word, and confessed our faith in the holie Trinitie, we fall a fresh to Praier: we praie for our Prince, for all the States of the land, for all Gods children, and that for all blessings spirituall and temporall: and we praie onely to God, and onely in the merits of Iesus Christ. And because the life of man is subiect to a seaof miseries, and little doe we know what storme may hang o­uer our heads, and suddenly surprize either vs or any of our brethren; therefore that Gods present wrath may bee ap­peased, and future dangers graciously preuented, we hum­ble our soules in the presence of God with a most deuout Letanie, which is so pathetically penned, that it may seeme to soare aloft with wings of sanctified affections, and to pierce the skies as it were with darts of deuotion. And af­ter some time spent in Praier, wee intermingle againe the reading of Gods holie word: to beate downe sinne, wee reade Gods firie law, and fearefull commandements, reli­giously beseeching him to incline our hearts to keepe his law. And to kindle and increase our spirituall ioy, we reade those comfortable and selected portions of Scripture called Epistles and Gospels. Now for the holie Communion, it is so religiously penned, and so reuerently performed in our Church, as is most apt to kindle deuotion, to inflame faith, to raise vp the minde from earthly cogitations, and to ra­uish the spirit with heauenly ioy: for it is replenished with most zealous exhortations, lowly confessions, piercing praiers, celestiall comforts, angelicall lauding and praising [Page 29] of God: and not presuming to come to the Lords table, trusting in our owne righteousnesse, but in his manifold and great mercies, we beseech him to grant that we may so eate the flesh of his deare sonne, and drinke his bloud, that our bodies being clensed and our soules washed, wee may euer dwell in him, and he in vs. And though we are not woor­thie of our selues, so much as to gather vp the crums vnder his table, yet after the reheatsall of Christs holy institution (such is the mercy of God, in the merits of Christ) we are made partakers of this heauenly banquet, euen of the pre­cious bodie and bloud of Christ, for the forgiuenesse of our sinnes, and all other benefits of his passion. So againe pow­ring out praiers, and rendring thanks and glorie to God on high, we conclude the celebration of these reuerend myste­ries, pronouncing a blessing to the people departing. Thus we repent and pray; wee reioice and praie: we thanke God and praie: we confesse our faith and praie: wee reade and praie: we heare and praie: we preach and praie: we receiue the Sacraments and praie. This is the order of our Church, which may well be called the house of Praier. Iacob when he awaked from the dreame of the ladder, he said, Gen. 28. 17. How reuerend is this place, it is none other then the house of God, and the gate of heauen. So I say vnto you, oh how reuerend is this Church of England, where God is thus serued? surely it is the house of God, and this gracious seruing of him is the gate of heauen. And thus much of the declaration, and now I come to the confutation.

28 As Iacob loued Ioseph aboue the rest of his chil­dren, and in token thereof made him a partie coloured coat: so God hath loued the Church of England aboue ma­nie other Churches: he hath decked and adorned her with The confu­tation. sundrie gifts and graces: so that she is like to a kings daugh­ter in a beautifull garment of changeable colours. Of Io­seph it is said, that The Gen. 49. 23. archers shot at him, and those archers were his brethren: so of the Church of England it may bee saide, that the archers shot at her, and some of them were her owne children. O mercifull God, who would imagine that [Page 30] men borne and bred in so holy a Church should shoote so many venemous arrowes at their owne mother? Some in their firie zeale, haue called our Church musicke See the an­swer of Ox­ford to the petition. meretri­cious: our reading of the Psalmes, the Admoniti­on vide Arch. Whit. pag. 739. tossing of tennis bals: our briefe and piercing praiers, T. C. apud Arch. Whit. pag. [...]94. cuts & shreds: our choice of the Epistles and Gospels, the cutting and T. C. apud Arch. Whit. pag. 474. mangling of the Scripture: the reading of Seruice and Homilies, woorse then a stage A view of popish abu­ses remai­ning. Vide Arch. Whit. pag. 798. plaie: yea our vsing of the Admonit. & T. C. vide Arch. Whit. pag. 494. Letanie, the Admon. & T. C. vide Arch. Whit. pag. 589. Nicene Creed, the T. C. vide Arch. Whit. 496. Hymne of glorie, the Creed of Ibidem. Athanasius, the Admon. vide Arch. Whitg. pag. 494. Euangelicall Hymnes, and the Oxfords ansvver to the humble petit on & Arch Whitg. pag. 803. Lords praier it selfe hath not escaped their censure. What a world are wee growne vnto, when Admon. & T. C. vide Archiepiscop. Whitg. tr. 9. c. 7. thankesgiuing after childe-birth, Admon. & T C. vide Archiep. Whitg. p. 598. kneeling at the Communion, Admon. vide Arch. Whitg. pag. 568. reading the holy Scrip­ture and Admon. vide Archiepiscopum Whitg. pag. 727. funerall Sermons are made matters of reproch? yea the whole Communion Booke, some are said to call an idoll, a Portuis, a peece of Swines flesh: yea the very Tem­ples of God they are said to tearme temples of Baal, idoll synagogues, abominable sties. But I hope my brethren of the Ministerie, for whose loue I haue vndertaken this labour, are for the most part more iudicious, and of a milder tem­per: yet because diuers of them stand as yet vnresolued, imagining that we come neerer to the chuch of Rome, then in dutie we should, and therefore in the tendernesse of their conscience, make scruple, whether they may safely ioine with vs or no; therefore I will bend my selfe to answer those arguments, which in mine opinion doe most commonly intangle them: that is certaine generall exceptions which are vniuersally opposed against the orders & ceremonies of our Church. These firie darts flie farre and wide, the people men and women haue learned disdainfully to dash them in our faces: these I hold it my dutie to quench, or at least to doe mine endeuour; I will therefore bring my bucket of water, and commit the euent to the gracious goodnesse of Almightie God. And for breuities sake I will reduce all [Page 31] these arguments into one, the branches whereof shall bee handled in order. Those orders and ceremonies which were neither commanded of God in holie Scripture, nor practi­sed in the Apostles times, but are hereticall, popish, and an­tichristian, being scandalous where they remaine, and ther­fore cast out of other reformed Churches, are in no wise to be imbraced or assented vnto by subscription: but such say they are sundry of the orders and ceremonies of the Church of England, therefore not to be imbraced nor yeelded vn­to by Subscription.

29 And first they Admon. in principio. The first obiection. require that nothing should be pla­ced in Gods Church, but those things onely which the Lord him­selfe in his word commandeth. Now it is supposed that we haue many rites, which are not commanded, as for example, where is the Surplesse commanded? where is the Ring in marriage commanded? where is the Crosse in baptisme commanded? where is kneeling at the Communion com­manded? These and a number of other things are vsed in our Church, which (as it is obiected) God in his holie Word hath no where commanded. To which obiection I answer: First, that if vnder this word (commanded) they comprehend things commanded in generall, then these and the like orders of our Church are commanded. If they demand where? I answer, in euery place where God com­mands vs to obey our Prince. For the meaning of Gods cō ­mandement is, that we should obey the Prince in all things lawfull: but things 1. Cor. 10. 23. indifferent, are things lawfull: there­fore God commands vs to obey our Prince in things indif­ferent: But all these things are indifferent: & therfore in all these God commands vs to obey our Prince: yea euen in this my text it is commanded, when it is said; Let all things be done honestly and by order. Secondly, if by (commanded) they vnderstand a particular command: then I grant that these things are not so commanded: but neither are their owne rites, they so much desire, any where thus comman­ded. A white Surplesse (I confesse) is no where comman­ded: neither is a blacke gowne, or cloake any where com­manded. [Page 32] Kneeling at the Communion is no where com­manded: but neither is sitting or any other gesture which they allow, any where commanded. If our orders may not be receiued, because they are not commanded, then nei­ther can theirs be imbraced, for they are no where comman­ded. If theirs be not commanded, and yet be lawfull: then ours also may be lawfull though they be not commanded. Let themselues be iudges, let them acquit vs or condemne vs, chuse them whether. Thirdly, as they are not comman­ded, so are they no where in holie Scripture forbidden, ei­ther directly or by consequence: if they bee, let the places be produced; if they be not, then seeing they are neither commanded nor forbidden, the Lord hath left them as things indifferent: and therefore authoritie may command them, and wee may with a good conscience obserue them without sinne. Fourthly, it shall bee conuinced by exam­ple; and first, what speciall commandement of God was there for Hester 9. 21. Purim, which Mardocheus inioined, 29. Hester set forward, and the 23. 27. Iewes established for all generations? Was the institution diuine or Ecclesiasticall? If meerely diuine, let it so appeere by diuine authoritie: if Ecccle­siasticall, then I inquire, whether it was lawfull, or vnlaw­full? If lawfull for the Iewish Church, why not for the Chri­stian? If it bee said that the Iewish Church was directed by the spirit, it is true: And vnlesse the contrarie could be pro­ued, why should wee not iudge the like of the Christian Church, which hath more ample promises? If it be saide that Hes [...] and Mardocheus did it by speciall and extraordi­nary directions; they must consider, that we must not flie to extraordinarie motions without sufficient warrant of holie Scripture. And this seemeth to be done by the ordinary po­wer of the Church: for the Iewes in Shushan kept the 9. 18. fif­teenth day of the moneth Adar with feasting and ioy: the Iewes of the villages kept the 19. fourteenth, & Mardocheus brought them to an vniformitie by inioining of 21. both daies. Afterward the Iewes by reason of an other deliue­rance added the Maccab. 15. 36. 37. thirteenth day, changing it from fasting [Page 33] and mourning, to feasting and ioy: and the like they did commonly, vpon the like occasion. If any imagine it to be vnlawfull (though that imagination were very strange) let him cast his eie vpon another example, I meane the feast of the Dedication, which was no where commanded in the law: yet was solemnly 1. Maccab. 4. 59. obserued, and Iohn 10. 22. 23. Christ himselfe may seeme to haue approoued it by his presence. But to leaue these Iewish festiuals, and to come to the Christian. Are there not many which were instituted in the primitiue Church, and euer since continued in the Church of Christ? The feast of the Natiuitie is no where commanded in scrip­ture, yet hath bin allowed by the general consent of al Chri­stiā nations. Some Bullinger ep. 129. inter epist. Calu. reformed churches haue laid away those festiuals, which beare the name of Saints: yet The Chur­ches of France and Flanders in their obser­uation vpon the Har. s. 16. ad Boh. obseru. 1. they which vse them not themselues, excuse the vse of them in the Church of England. The Church of Priusquam vrbem vn­quam ingre­derer, nulla prorsus erant feria praeter diem Domini­cum. Caluin. epist. 118. Geneua at the com­ming of Caluin, obserued no holidaies, but the Sabbath onely, for so it pleased Farello & Vireto hoc vti­l [...] visum fue­rat, ibidem. Farellus and Viretus to appoint. The same decree, which banished Quae apud vos celebran­tur eodem plebiscito ac­ceptae sunt, quo ego & Fa­rellus fuim [...] expuls [...]. Cal­uin. epist. 118. Farellus and Caluin, brought in other holidaies: and Caluin at his returne from banishment sought a Ibidem. middle course, which was, that the feast of the Natiuitie should be celebrated, and as for other holidaies, there should be solemne praiers in the forenoone, and the people should returne to their labour in the after­noone. This proouing inconuenient, they were all againe abrogated, except the Sabbath onely: Caluin Ego sanctè testari possum me inscio ac ne optante quidem hanc rem suisse transactam. ibid. protesting that he was not the cause thereof, yet not Ego tametsi ne (que) suasor ne (que) impulsor sui, sic tamen accidisse non moles [...]èfero. ibid. misliking it be­ing done. Bullinger ep. 129. inter epist. Cal. Other reformed Churches vsed some more, some fewer, according to their Christian libertie. Where­fore it is cleere, that the Church in all ages hath vsed autho­ritie in things indifferent: and the customes and constituti­ons of the Church which are not repugnant to the word of God, haue beene generally approoued although no where commanded. Lastly, though the admonition would haue [Page 34] nothing placed in the Church, but that which is comman­ded in the sacred Word, and grounded vpon this asser­tion, as vpon an oracle: yet the T. C. lib. 1. pa. 27. & 31 Defendour of the Ad­monition was forced (such is the light of trueth) to forsake his friends the admonitioners, and to confesse the plaine contradictorie of their position to be apparently true.

30 Secondly, our opposites doe glance at vs as though the orders and ceremonies of our Church were not T. C. lib. 3. pag. 97. A very dan­gerous thing to ground a­ny order, or policie of the Church vpon men at al, which in­deede ought to haue their standing vp­on the Do­ctrine and orders of the Apo­stles. &c. Apo­stolike. To which I answer, that those Apostolike times we honour and reuerence, not onely for doctrine, which then did runne most cleere, as being neerest to the crystalline fountaine, but also for discipline, so farre as the state of those daies could possiblie suffer. But though the doctrine of the Apostles be fully set downe in the Apostles writings, yet the discipline is not so. The reason whereof is because the doctrine is one and the same, eternall and vnchangea­ble, and therefore it is called an Reu. 14 6. euerlasting Gospel: but the discipline (especially the ceremonies) is for the most part variable, according to circumstance of time and place. Therefore the whole doctrine is purposely and plentifully; the discipline onely in part by occasion and sparingly deli­uered in holy Scripture: and consequently what the or­ders Apostolike were, can not bee fully knowne by the Apostolike writings: & yet of those which are knowne, the grand and maine points are obserued Accessimus quantum ma­kimè potui­mus ad ecclesi­am Apostolo­rum &c. Nec tantum do­ctrinam no­stram sed eti­am sacramen­ta precum (que) publicarum formam ad il­lorum ritus & instituta direximus. Iuel. Apol. L [...]nd. 1591. pag. 170. in the Church of England: as namely among other the gouernment by Bi­shops, and the ceremonie of laying on of hands in the making of Ministers. Moreouer, those that call for reformation, doe not ¹⁶ themselues absolutely and altogether imbrace the Apostolike orders, as for example, to salute with a holie kisse was an Ro. 16. 16. 2. Cor. 1 [...]. 12. 1. Thes. 5. 26. apostolike order, which now is not thought fit to be restored in reformed Churches. So Iude verse 12. 1. Pet. 5. 14. Loue-feasts were vsed in the Apostles time, but are not receiued in Quid quòd quadam illorum instituta veluii communes illa [...] [...] ipsa necessitas aboleuit. Beza epist. 8. reformed Churches. Furthermore the Church of England altereth nothing from the Apostolike institution, but such things [Page 35] onely as may be altered. One kinde of Physicke agrees not to all bodies, neither one kinde of ceremonie to all Chur­ches: the same Physicke which is good for the bodie when it is yoong, may be dangerous in the same disease when it is old. One maner of discipline may beseeme a citie, and an other a kingdome. One may be good for a Church newly planted, and an other when it is in the flourish. One cere­monie may be seemely for the time of peace, and an other for the time of persecution. Now to require like where the case is vnlike agrees not with reason. Our Sauiour did cele­brate the Communion 1. Cor. 11. 25 after Supper, and it was fit hee should so, for the Passeouer by the law was to be eaten be­tweene the Exod. 12. 6. two euenings: and the Communion was to succeed the Passeouer, therefore it was fit that the Commu­nion should be instituted in the euening. But for vs to ce­lebrate it in the morning is farre more conuenient. For I make no doubt but our learned and godly brethren, which seeke reformation, will in this point rather ioine with the Church of England, and with all other Christian Churches which make choice of the morning, then with the Anabap­tists, which celebrate it in the euening after supper. And to proceed, in the Apostles time they did baptise in Act. 8. 36. riuers and fountaines; shall we therefore leaue our Churches, and baptise our children in riuers to the imitation of the Apo­stles? that imitation were vndiscreet, for they liued in time of persecution, and therefore were glad to take the oppor­tunitie of time and place. We liue in time of peace, where­in the Churches (God be thanked) are open vnto vs. If God for our sinnes should lay persecution vpon vs, we must be content to doe as they did. And there is no doubt, but if God had giuen them that libertie, which he hath granted vs, they would haue done in this point as we doe, and haue thanked him for the blessing of peace. In the Apostles time the Ministers liued by voluntarie Act. 4. 37. contributions, or by their owne Act. 20. 34. 1. Cor. 4. 12. handie labours, for how could they doe o­therwise? They liued not onely in persecution, but their enemies the Leuiticall Priests had the tithes during the [Page 36] standing of the Temple. But now when tithes are ap­pointed for the Ministers of the Gospell by Christian Princes, shall wee returne to handie labour, or voluntarie contributions? In the Apostles time, the people sold their possessions, and laid the money Act. 4. 37. at the Apostles feete; but shall our people be tied of necessitie to doe the like? In the Apostles time there were no Christian Colledges, nor Vni­uersities founded; shall we therefore dissolue our famous Vniuersities, and damme vp the welsprings of learning? In the Apostles time it was hard to finde any Christian Ho­spitals for the poore; but is this a reason that now we should haue none? In the Apostles time the Sixtus Se­nensis biblio [...]. sanct. l. 3. de part. meth. 4. Bible was not diui­ded into Chapters and Verses as now it is; shall we therfore relect an inuention so commodious? In the Apostles time, the bounds of Parishes were not so distinguished as now Honorius Arch Cant. did first di­uide his pro­uince into parishes. vide D. Godwine in Cat. The third obiection. they are; doth it therfore follow that this distinction must be taken awa [...]? not so (beloued:) for when the state & con­dition is vnlike, an absolute conformitie is not to be vrged.

31 Thirdly, it is commonly obiected, that our cere­monies are Now they must be dis­cerned from others by Popish and Antichristi­an apparell, as Cap, Gowne, Tippet. And againe: Now wee must haue Sur­plesses deui­sed by Pope Adr. Adm. popish and Antichristian, yea & some of them not onely popish but Iewish also: to which it may bee an­swered that if their meaning be, that they are the inuention of Antichristian Popes, this consure (as they apply it) will vndoubtedly prooue more sharpe then sound, because ma­ny of our rites which they so brand, and amongst the rest the They con­fesse that the crosse in Baptisme was mentio­ned by Cy­prian: Treatise of crosse prin­ted at Am­sterdam 1604. Crosse, were in the Church before the Popedome was hatched. And although it may bee that some of our cere­monies were deuised by the Bishop of Rome: yet it follow­eth not that they were the inuention either of heretikes or of Antichrist. For though now the Church of Rome bee hereticall, and seemeth to bee the verie cage of Anti­christ, yet in ancient time it was not so. A great number of Bishops there before Syluester were holy men and Mar­tyrs: But suppose some of our orders were deuised by pa­pists and heretikes, what then? If among the filth of their heresies saith a great T. C. in cp. before his 2. booke. controler of our Church, there be found any good thing, as it were a graine of good corne in a great deale [Page 37] of darnell, that we willingly receiue, not as theirs, but as the Iewes did the holy Arke from the Philistines, whereof they were vniust owners. And againe he saith, it may come to passe that the synagogue of Sathan may haue some one thing at some time with more conueniencie then the true and catholike Church of Christ: as for example; The Church did vse in ancient time to powre water thrice in Baptisme in token of the Trinitie: The Sozom. lib. 6. cap. 26. Eunomian heretikes deuised the powring of water once, to crosse the doctrine of the Trinitie. But what? shall once applying of water be for euer vnlawfull, because it was brought in by heretikes? our controuler confesseth the con­trarie, and affirmeth that it is vsed in most reformed churches. And surely it is not onely lawfull, but in some cases more conuenient: for where thrice hath beene abused to signifie three Gods, there once may bee expedient to betoken one God: likewise in cold countries, especially in winter time, and the rather when the childe is weake. Some flowers may grow in the wildernesse, and some things may proceed from heretikes, and yet not vnseemely to be vsed in the Church of Christ. Many of our Colledges were builded by papists, yea and our Churches partly by papists, partly by Greg. lib. 10. ep. 71. Pai­nims, and must they needes bee pulled downe, onely be­cause they had heathenish or hereticall founders? Fur­thermore if they tearm all ceremonies popish and hereticall which were vsed by Papists and heretikes, then sundrie ab­surdities will follow. For so, many innocent orders prima­tiue and peraduenture Apostolike shall bee branded with the name of popish or hereticall: for there is no doubt but sundry such haue bene vsed in the Church of Rome. More­ouer, this will breed a scrupulositie in the mindes of men: for seeing there haue beene so many swarmes of heretikes, how can we assure our selues of any ceremonie, that it hath not beene vsed by heretikes at one time or other? A true o­pinion if it be holden by an heretike or idolater, by Anti­christ, or the diuell himselfe, it must not be forsaken: for all trueth is the trueth of God wheresoeuer it bee found, though it be in the mouth of the diuell: and shall we abhor [Page 38] a ceremonie which the primitiue Church deuised, and our nationall Church hath iudged comely and conuenient, onely because it had the happe to bee handled of papists? Not whatsoeuer heretikes, idolaters, or any wicked per­sons haue done or saide, but what they haue done or saide heretically, idolatroussie, wickedly, is to be abandoned, so farre as it is euill: but whatsoeuer in their actions is fit or requisite to be done, is from God, and therefore in that re­spect not to be abhorred. Lastly, if they call them popish, because they were abused in poperie, we confesse it to bee true, they were abused to idolatrie, and that most shameful­ly: The belles were rung to Masse, the Surples was worne at Masse: In the Church they saide their Masse: in the Pul­pit they maintained their Masse: But what can bee conclu­ded of all this? Inconueniencie onely, or vnlawfulnesse al­so? If inconueniencie onely, let it be granted for disputati­on sake. But doe they thinke, that they shall euer so long as they liue, finde a Church vpon the face of the earth so an­gelicall, that it shall be voide of all inconuenience? or must a man for a bare inconuenience, breake out of the common pale, transgresse the law of his Prince, leaue his pastorall charge, and make a rent in the Church of Christ? At Ge­neua the vse of the Wafer-cake being brought in, in the Calui [...] bo­n [...]s nonnullos ista mutatio­ne vs [...] adeo essenses [...]t eti­am [...] [...] [...] sibi abstinendum pataren, serio m [...]t [...] ob istud [...] lite [...] m [...]uerent, sic [...] [...] [...] [...]us. Bez [...] in vita Ca [...] anno 1558. absence of Caluin, did seeme to sundry godly men a thing so offensiue, that they were of minde to haue refrained from the Lords supper: But Caluin being demanded his iudgement, wished them rather quietly to vse it, then to make any tumult in the Church of God. How abhomina­bly the Wafer-cake was abused in poperie euery man may know: It was made an idoll, and palpablie adored with the highest kinde of diuine worship. Yet Caluin though think­ing it inconuenient, did earnestly admonish them, not to be contentious about a thing indifferent. The Ministers and people of Geneua, vertuous and godly men, did follow this counsell of Caluin, and quietly yeelded their consent, and I hope you will not accuse them that they wounded their conscience. But if you thinke still, that a thing abused to [Page 39] Idolatry, is ipso facto, made vnlawful, it is fit that the grounds of your opinion be examined.

32 The example of 2. Reg. 18. 4. Hezechias breaking in peeces the brasen serpent, will not proue that King Iames ought of ne­cessitie to abolish the crosse, the Surplesse, and other things you mislike. For the brasen serpent was plainly made an idoll, and so it continued at that very day: but when our gracious Soueraigne came vnto the crowne, neither the crosse nor any thing els was vsed idolatrously by the Church of England. If it bee replied, that Queene Elizabeth at her entrance to the crowne, did finde many things polluted with superstition and idolatrie, which as you suppose, ought to haue beene remooued by the example of Hezechias; then you must consider, that abuses may be reformed two waies: either by destroying the thing abused, as Hezechias did the brasen serpent; or by taking away the abuse, the thing remaining, as in the planting of Christianitie, when the temples of Greg. prim. epist lib. 10. epist. 71. heathen idols were changed into the chur­ches of the liuing God. And the example of Hezechias in vsing the one, doth not abridge the libertie of Christian Princes in vsing the other. Witnesse the same Hezechias, who though he tooke away the high places, and brake the images, and cut downe the gro [...]es, and brake in peeces the brasen serpent; yet spared he the chappels which Sa­lomon had built for Ashtoreth the idoll of the Zidonians, and for 1. Reg. 11. 7. Chemosh the idoll of the Moabites, and for Milcom the ab­homination of the children of Ammon. For it is euident, that those high places remained till the daies of 2. King. 23. 13. Iosias. Heze­chias destroied the serpent, because he found it at that pre­sent adored, and doing much harme: hee spared the other because he found them standing onely as forlorne things, at that present without any harme. Yet God gaue him this testimonie that he 1. King. 18. 6. claue to the Lord and departed not from him, but kept his commandements which the Lord had com­manded Moses. And as Hezechias in breaking downe the serpent, did not pre [...]dice his owne libertie, of sparing the other: so his sparing the other did not restraine Iosias from [Page 40] vsing his libertie in pulling them downe. Indeed wisedome requireth that a safe course be taken for preuention of euill where danger appeareth, which our late Queene of famous memorie most religiously performed, whose zeale in plan­ting and establishing Gods true religion and abolishing of superstition, was nothing inferior to the zeale of Hezechias. She found the firie flames burning the bodies of the liuing, and the bones of the dead: she graciously quenched them. She found the Scriptures locked from the people in a strange language: she vnclasped the booke, and gaue it to her people to meditate thereupon day and night. She found the candle of the Gospel quite extinguished: she did light it againe (as it were) as the beames of the Sunne. She found the people worshipping of images, creeping to crosses, committing idolatrie in euerie thicket, and vnder euery greene tree: Will you see her with Hezechias break­ing in pieces the brasen serpent? then behold and looke backe to her royall The Queenes In­iunctions 23. Iniunctions, commanding to Take a­way, vtterly extinct and destroy all shrines, couering of shrines, all Tables, Candlesticks, Trindals, and rolles of Waxe, Pictures, Paintings, and all other monuments of fained miracles, Pilgri­mages, idolatrie and superstitions, so that there remaine no me­morie of the same in walles, glasses, windowes, or els where with­in their Churches, &c. And againe, That Iniunct. 35. no persons keepe in their houses any abused images, tables, pictures, paintings and other monuments of fained miracles, pilgrimages, idolatrie or superstition. Yea she banished the crosse so farre as it was an idoll, or in any danger of idolatrie. For whereas the crosse was either permanent or transient: the permanent being solemnly adored in the Church of Rome, she altogether a­bolished, and the transient also for the most part. For wher­as in common life the crossing of the forehead was super­stiously vsed, and the like were still to be feared, if it were permitted to popular practise: therefore that was discreetly remooued. In the Sacrament of the Supper the vse of cros­sing was of shorter continuance, and the papists doe vse it rather like coniurers then Christians: & therefore there was [Page 41] no cause why there it should be continued. In Baptisme it was more ancient and more free from superstition & actu­all adoration; therefore Q. Elizabeth retained the crosse in Baptisme as her godly brother did before her, being de­sirous, so farre as she might conueniently, to frame a confor­mitie to those primitiue times. What rust this ceremonie had gathered, the wisedome of our Church hath wiped a­way; Fot the crosse is not appointed to be made by the Lay people, but onely by the Minister; and by him in Baptisme onely; and then not as a darke or dumbe ceremonie which might be mistaken, but with an expresse declaration of the meaning and signification thereof, to the end that the same might be freed from all superstitious construction. And to the inten [...] that all superstition and idolatry might be rooted out of all mens hearts, and all future dangers there­of preuented, the Ministers were Iniunct. 2. inioyned to teach that all goodnesse, health and grace ought to be asked and loo­ked for of God onely, as the verie author and giuer of the same, and of none other. So the crosse continued all the raigne of Queene Elizabeth as it doth at this day, not blemished with the least spot or staine of superstition. Neither is it to be doubted, but if time had discouered any such abuse, that religious Prince would soone haue reformed it. But these eight and fortie yeeres experience may witnesse to the world, that there was no such danger as some did imagine. For the Almightie who loued vs, gaue her an excellent spi­rit, and tempered her zeale with wife moderation. Those things which seemed most superfluous, she lopped awaie like riotous branches: In matters of greatest moment, she followed the example of God himselfe in clensing the Leuit. 14. le­prosie: for first she had a Princely care, rather to purge the house, then to pull it downe; and if somewhat must be pul­led downe, yet rather a few stones, than the whole house; yet where the leprosie was growne incurable, there was no remedie but that part must downe and bee throwne into an vncleane place without the citie. Hitherto of the example of Hezechias.

[Page 42] 33 Moreouer they pretend not example onely, but the expresse commandement of Almightie God, and stand vpon a place of Esay, which they vrge against the surples, Yee Esay 30. 22. vrged by the [...]dm. 2. shall pollute the couering of the images of siluer, and the rich ornament of thine images of gold, and cast them away as a stained ragge, and thou shalt say vnto it, get thee hence. In which place the Prophet speaketh against the couerings of idols; but what is this against the Church of England, which hath long agoe extirpated all such abhominations? neither is the surplesse the couering of an idoll, but an ancient ornament of the Ministers of the Gospell. If it be said that it was vsed by Idolaters, I answer, that in all likelihood all those sur­plesses are consumed and worne awaie, and not now vsed in the Church of England: and those which bee vsed, were not receiued as popish by Q. Elizabeth, but in such sort as they were in vse by authoritie of Act for v­niformitie. Parliament, in the daies of King Edward, and are now continued according to the Practise of the Primitiue Church. Furthermore, those coue­rings in the Prophet were rich and gorgeous with gold, to make the idoll more beautifull, and so were a snare to ido­latrie: whereas no such thing can bee iustified of our sur­plesses. This point will be the cleerer, if we consider a place in Deut. The Deut 7. 25. grauen images of their gods shall you burne with fire, and couet not the siluer and gold that is on them, nor take it vnto thee lest thou be snared therewith, for it is an abhomina­tion, &c. In which place what is that which the Prophet cal­leth an abhomination? is the thing polluted, or is the very taking of such a thing abhominable? our T. C. vide Arch. Whit. pag. 273. accusers are of a contrarie minde, for they grant that the gold of the cope and the cloth of the surplesse may lawfully be taken for pri­uate purposes. Yet let them take heed l [...]st they open a gap to sacrilegious proceedings. How much more warily affir­meth Augustine: that August. cp. 154. ad pub­lic. either priuate vses in such things are forbidden, or lest any thing be so brought into the house that it be honored: which interpretation as Zanchius de operibus redemptio­nis cap. 19. pag. 647. Zanchius declareth, is agreeable to the text, for the prophet saying, couet not the siluer, &c. condemneth that couetous humor wherewith [Page 43] some gape after the spoiles of idolatrie, onely to inrich Psal. 241. themselues. Againe, in saying (lest thou be snared) hee ren­ders a reason why wee should not take them, lest the beau­tie of those golden monuments intangle vs with the loue of the idoll. Wherefore such things must be polluted, that is, defaced and abhorred, so farre till there remaine no danger of being snared with idolatrie, which caution ob­serued they may bee vsed as the creatures of God, for the ⁷ earth is the Lords and all that therein is: which is the reason of the Apostle S. Cor. 10. 26. Paul speaking of meate oftred to idols. Wherein wee must consider, that as in the Lords offrings a portion belonged to the priest, so likewise in the offrings of heathen idols. Whereupon it came to passe, that at so­lemne times when there was abundance of sacrifices, the Priests did send some of their portion to be sold in the shā ­bles: and Beza ma [...]or. annotat. in 1. Cor. 10. Beza sheweth learnedly out of the interpretor of Aristophanes, that those which returned from the sacrifices did vse to carie a portion home with them: and out of He­rodoius, that the Egyptians vsed to sell in the market the heads of sacrificed beasts. Now heereupon arose a questi­on, whether a Christian might with a good conscience buie such meat in the shambles, and eate it; and againe if he were inuited to a feast where such meats were, whether he might eate them? To the former S. Paul answers: 1. Cor. 10. 25. Whatsoeuer is sold in the shambles, eate, making no question for conscience sake, for the earth is the Lords, and all that therein is. To the latter part he answers: verse 27. But if any of the vnbeleeuing inuite you, and you be willing to goe, whatsoeuer is set before you, eate, asking no question for conscience sake. Whereby it is cleere, that the idolatrous abuse of a thing, doth not take away the lawfull vse of it: It may still bee vsed, as it is the good creature of God. It will bee replied, that things pol­luted may be vsed againe for Surplices, copes, tip­pers and caps may be applied to a good vse, ei­ther com­mon or pri­uate, as they will best serue. T. C. see Arch. Whit. p. 273. ciuill vse, publike or priuate, but not for We thinke it an attire vnfit for a minister, the surplice es­pecially more than the other two (the cap, and the tippet) be­cause such hurtfull Ce­remonies are so much more dan­gerous, as they doe ap­proch nea­rer the ser­uice and worship of God. T. C. vi­de Ar. Whitg. pag. 256. sacred. But how can this be? because wicked men haue kneeled to their idols, may not I therefore praie kneeling to the liuing God? for kneeling though it bee a most seemely order, yet it is in it selfe indifferent. Or be­cause [Page 44] such a fountaine, or such a streame hath beene dedi­cated to an idoll, may not I therefore baptise a childe in the water proceeding from the same fountaine or streame? for to take of this water or that water, is neither forbidden nor commanded, and therefore indifferent. But to handle the point a little more distinctly, If things indifferent once pol­luted, in respect of all sacred vse become stained rags and abhomination; then I would know whether this be for a time or euerlasting? if for a time onely, for what time, and whether eight and fortie yeeres be not sufficient to wash it away? Or if it be an euerlasting staine, then I demand whe­ther those particular things onely, which were actually de­dicated to idols, be so stained; or whether this staine shall euerlastingly be imputed to the whole kinde? To affirme the latter, were a hard and vnaduised censure, and contrarie to their owne practise. For what though some belles haue beene rung to the sacrifice of idols, may no bell therefore bee rung to the seruice of the liuing God? and shall not onely the particular abused be counted abhominable, but shall those innocent things which neuer were so abused, bee eternally blemished? vndoubtedly this is but a fancie, which hath no warrant from the words of Esay: for hee speaketh plainly of the couerings of idols, which without doubt were particularly abused to idolatrie. But if the staine sticke onely to the particular thing actually polluted, then this ar­gument cannot greatly be vrged against the surplesse: for not many of Queene Maries surplesses doe now remaine, and if they did, the matter were soone remedied, and time it selfe in short time would weare them away. Neither can it be at all vrged against the crosse in baptisme: for a popish Priest maketh one crosse, and the Minister of the Gospell makes an other; heere are diuers indiuiduall actions, and consequently diuers particular crosses: therefore in this case the pollution of the one, cannot spot and defile the o­ther. Yet what if that very particular polluted (the polluti­on being taken away) may bee imploied in the seruice of Almightie God? Did not Iudg. 6. 25. Gideon sacrifice to the Lord [Page 45] the oxe that was dedicate to Baal, and burne it with the wood that grew in the groue of Baal? If it bee replied that hee had a commandement, it is true; but profound Epist. 154. Augustine thinketh that this commandement extends to vs also, and thereupon gathereth this generall doctrine, that things dedicated to idols, may be imploied to the ho­nour of the true God. And this seemes to be the iudgement of the Christian world. For when Christianitie was first prea­ched, the Temples of idols in England, Fraunce, and so through the world, were turned into the Churches of the liuing God. Againe, when poperie was banished, yet all Vbique loco­r [...]m in [...]ni­bus sere regnis & prouincijs quae Euangeli­um amplexa sunt, templa ipsa in quibus idololatria ad­missa fuit tot annos retent a sunt, euersis tantùm alta­ribus. Zanch. de op. redemp. lib. 1. cap. 12. popish churches were not pulled down, but many remaine and some at Geneua still imploied for the seruice of Al­mightie God. Ex. 23. 24. And Caluin saith, that it may bee done without scruple of conscience. Some Non desunt [...] docti (que) viri qui sentiunt & scribunt omnin [...] talia templa esse di­ruenda. Zā. ib. learned men I grant (beyond the seas) haue thought otherwise; but they are confuted by Zanchius; and the Ministers of England which seeke reformation, I hope, are more considerate then to pull downe Churches. But concerning Churches, they returne vs this answer, that they are As for Churches it hath beene answered that they haue a profi­table vse, & therfore they are euil compared with the sur­plice which beside that it bringeth no profit, hurteth also. T. C. vide Ar. Wh [...]t. p. 284. profitable: wherein they con­fesse that euen these particulars, which haue beene abused to idolatrie, may be vsed in the seruice of God, so they be pro­fitable. Therefore the question is come to this issue, whe­ther the things questioned be profitable? wherein who shall be the iudge? those that sit at the sterne of the Church, are perswaded that they are K. Iam. in ratification of the Can. profitable, from whose iudge­ment if they will depart, it behooueth them to bring more sound and demonstratiue reasons, then hitherto they haue produced. But I will conclude this point with the consent of their owne standerd bearer, who hauing in his first booke called the surplesse a marke and sacrament of popish abho­mination, & hauing pronounced that it bringeth no profit but hurt: yet in his third booke, dareth not hence conclude any vnlawfulnesse, but onely inconueniencie: and would not haue any man to forsake his pastorall charge in regard of a surplesse. And thus much for clearing our ceremonies from imputation of poperie.

[Page 46] 34 Now fourthly let vs consider whether they be Iew­ish, wherein wee affirme that the Church of England doth approch no neerer to the Iewes, then the law of God and the state of Christianitie doth permit. For what is it that they controle vnder the name of Iewish? is it their meaning that we should vse nothing in the Christian Church, which was vsed by the Iewes? Nehem. 8. 4. Esdras a Iew preached in a Pulpit of wood; shall wooden Pulpits therfore be vnlawful? The Iews buried their dead Iohn 19. 40. in linnen clothes, shall this likewise be re­iected as Iewish? But both these things our reproouers ap­prooue, by their owne practise. Wherefore it is agreed that some things vsed by the Iewes, may be retained: and yet they are retained, not because they are Iewish, but because they are decent. Beside these ceremonies of decencie and order, the Iewes had other, which by the ordinance of God were Colloss. 2. 17. types of Christ, and these as wee all confesse are so­lemnly Heb. 9. abrogated, and neuer to be resumed, as circum­cision, sacrifices and such like. But can it be prooued, that we vse any such thing in the Church of England? let it bee granted that Leuiticall garments in regard of their mysticall representation are abolished: yet how can it appeere that any of our garments are Leuiticall? Suppose there be some resemblance in matter of forme, what then? is the Church of Christ bound so farre to auoide all conformitie with the Iewes, that she may not at all resemble them in a matter of decencie? Our musicall harmonie they would likewise a­bolish as Iewish, but they haue not yet prooued, that church musicke vocall or instrumentall, is such a Iewish ceremony as ought to be abrogated. The princely Prophet 1. Chro. 25. 1. Dauid brought into the Church the melodie of musicke, for the better praising & lauding of God. For the sweetnesse of har­monicall sounds doth insinuate it selfe into the soule of man, preparing the affections for the seruice of God, lift­ing vp the heart towards heauen, delighting the minde, kindling deuotion, and rauishing the spirit with celestiall ioy. If it be said, that some come to the Church rather to be delighted with musicke, then to bee instructed with religi­on, [Page 47] what then? yet in that they come to the Church I re­ioice, yea and I will reioice. So some come to the Church with purpose to intangle and catch the Preacher, and yet it pleaseth God sometimes that they are catched themselues. As Seductus ex lectione inst [...]t. [...]. Cal. Ruar­dus [...]apper explic. Tom. sec. Art. 8. Pighius did read Caluins Institutions, of set purpose to confute them, yet it was Gods will that thereby hee should bee reduced to the right way in the Article of Iustification. And father Father Lat. pag. 70 1596. Latimer can tel you, that some came to church of purpose to take a nappe, and yet he had rather that they Bellar. de in­stif. l. 2. cap. 1. in eandem sententiam si­ue potius erro­rem (um Eu.) de caussa for­mali iustific. incidit Alb. Pig. Cont. 2. should goe a napping, then not goe at all. Euen so it may be, some come to the Church only to heare the melody; yet who can tell, but it may please the wisedome of that hea­uenly teacher to finde out a way, that hearing those things wherein their eares delight, they may also learne that wher [...] by their soules may profit? The forme of our Church they brand likewise with Iudaisme, as being framed after the fashion of the Iewish temple: but the temple had roomes for sacrifices, to which there is no resemblance in our chur­ches: and for the roomes of receit, they had Ad [...]icom. in descrip. vrbis Hierosolyma. Atrium Gen­tium, proper to the Gentiles, and Atrium Iudeorum, pro­per to the Iewes. And againe, for the Iewes, they had one partition for men, and an other for women: And againe for men, they had a seuerall for the people, a seuerall for Priests, and a seuerall where the high Priest entred once a yeere. Peraduenture they will say that our chancels are like the Iewish sanctuarie: But if wee respect the forme, the sanctuarie was 1. Reg. 6. 20. square; if the magnificence, it was ouer­laied with Ibidem. gold; if the ornaments, there was the Ibid. verse 19. and 23. Arke and the glorious Cherubins; if the separation, it was diui­ded from the Holie by a 2. Chron. 3. 14. vaile; if the situation, it was at the See Adric. West end of the Holie; if the adiuncts, it had cloi­sters, 1. Kings 6. 10. galleries, and chambers adioining; if the vse, it was onely for the high Heb. 9. 7. Priest, whither he entred once a yeere not without bloud, which he offered for himselfe and the sinnes of the people: all which things are otherwise in our Churches. Lastly, they compare our churching of Wo­men to Iewish Admon. T. C. vide Arob. Whi [...]. pag. 534. purification, but most vniustly, for our [Page 48] Women doe not offer lambes, sparrowes, and pigeons, which was Leuiticall, they onely resemble them in matters morall. Their abstaining from publike assemblies for a sea­son, is not onely for health, but a matter of modestie; their giuing thanks to God, when they come to the Church, is a Christian dutie, neither doe I see how this can be called a Iewish ceremonie, vnlesse to praise God be a Iewish ce­remonie.

35 Fiftly, it is obiected that our ceremonies are scan­dalous: The fift obiection. let vs therefore consider what a scandall is, and how many kindes of scandall. The word [...] comming from [...], which signifieth to halt, is properly that part of the trap, whereto the baite is tied, which being ouer­throwne, the beast pulles the trap vpon his owne head. Metaphorically it is taken for that which is an occasion to hurt or grieue an other: it is often ioined with [...], a stumbling-blocke, & may be expounded by it. For whereas a Christian should go forward in the way of godlinesse, a scandall may be called a word or a deed, which is laide as a blocke in his way, whereby he may fall or stumble, or any way be hindred in his vertuous course. Scandall is of two sorts, giuen or taken; to giue scandall, or to scandalize, is to doe or say any thing which is apt to prouoke vnto sinne, by greeuing the godly, wounding the weake, reioicing the wicked. Some things doe scandalize, because they haue a scandalizing nature, as all sinne and wickednesse. Some things doe scandalize accidentally, because they are scandalously vsed: and so things indifferent may be­come scandalous. First, when they are deuised for an e­uill purpose, as Sozomen lib. 6. Hist. eccl. cap. 26. the Eunomian heretikes deuised to powre water but once in Baptisme, and not thrise, to crosse the do­ctrine of the Trinitie: In which age, if any should haue left the custome of the Church, in applying it thrise, and haue followed the Eunomians in doing it but once, hee should haue giuen a very scandalous example: for he might haue beene probably thought to haue fauoured their heresie whose example he followed. Secondly, when things origi­nally [Page 49] deuised for good, are abused to euill: As in Spaine certaine hereukes abused the thrise applying of water in Baptisme, to signifie three gods, which gaue an occasion to Ep. l. 1. c. 41. Gregorie, as also to the Councell of Concil. 2. Tol. 4. c. 5. Toledo, to take or­der that in Spaine it should be applied but once. Third­ly, a thing indifferent may become scandalous in regard of the circumstance of time, person or place: as for example, if one in Spaine after the constitution of Toledo should haue applied water thrice; this (though done in simplicity) had beene scandalous in regard of the time, because here­tikes did then vse it to strengthen their heresy of three gods. Moreouer, although meats forbidden by the ceremoniall law, after the death of Christ became indifferent; yet if a weak brother not perswaded of the indifferency, should pro­fesse himself Ro. 14. 15. offended, thē thy eating in his presence should be scandalous in respect of the person. Againe, though meat offered to Idols might lawfully be eaten, yet to eate in the 1. Cor. 8. 10. temple of the Idoll were euill in app [...]arance, and scanda­lous in respect of the place, because it might seeme to bee done in honour of the idoll, so it might greeue the godly and be an occasion of falling to thy weake brother, and har­den the idolaters in their impietie. A scandall taken not gi­uen, is when that which is not scandalously done, is tradu­ced as scandalous either by errour or calumniation. By er­rour, as when therest of the Ios. 22. 16. Tribes were offended with the tribe of Ruben, Gad, and the halfe tribe of Manasses, for erecting an altar vpon the borders of Iordan, which they supposed to be erected for sacrifice, but was indeed onely a memoriall that they had a part in the God of Israel; of which when they were truely informed, they corrected their errour, they rested satisfied, and all imagination of scandall was taken away. By calumniation, a good thing may be blamed for scandalous, as when Christ himselfe to the disobedient was made a 1. Pet. 2. [...]. stone to stumble at, and a rock of offence. Hitherto what scandall is, and of the kindes of scandall, now let vs apply all this to the Church of Eng­land. We are accused for retaining many scandalous cere­monies: [Page 50] but is the scandall giuen, or is it onely taken? If we giue any scandall, let it appeere wherin, & to whom. And first, is there any ceremony in our Church, which is of a scan­dalizing nature? And to begin with the Surples, is it a thing in the owne nature simplie vnlawfull? not so; for those which most spurne at it both in T. C. l. 3. pag. 262. England and Beza cp. 8. Geneua, confesse it to be a thing in the owne nature indifferent: and that very man who called it T. C. l. 1. pag. 75. a marke and sacrament of abhomination, vseth these very words, T. C. lib. 3. pag 262. The trueth is, that I dare not be author to any to forsake his pastorall charge for the inconuenience thereof; and giueth this reason, because prea­ching is the absolute commandement of God, and therefore ought not to be laide aside for a simple inconuenience or vncome­linesse of a thing which in the owne nature is indifferent. And of the same iudgement is Respondeo minimè mihi videri dese­renda ecclesi­ [...] propter ve­st [...] aut [...]. lco [...], aut e [...]smodi verè medium aut indiffe­rens. Beza epist. 8. Beza. But of all other things the crosse in Baptisme doth most sticke in mens mindes, let vs therefore consider whether that be of a scandalizing nature. Now if the crosse be simplie vnlawfull, wherein consisteth this vnlawfulnesse? is the very making of a crosse a thing so repugnant to godlinesse, that whosoeuer shall make it though it be but with his finger, shall presently sinne? but this to my knowledge no man obiects: for they allow it in Treatise of the crosse. fol. 3. banners and coines, and such ciuill respects. Is there anie thing blameable in the thing signified? but that without all controuersie is a most religious dutie. What is it then which is so offensiue in the crosse? They tell vs plainely, that T. C. lib. 1. 171. though it be the word of God that we should not be ashamed of the crosse of Christ, yet it is not the word of God that we should be put in remembrance and obseruation, of it by two lines drawne a crosse; and a little before, this bringeth in a new word into the church. But I hope my brethren will consider that wee vse it not as a thing necessarie, but onely as a thing indiffe­rent: and it hath beene declared that the Church may ap­point things indifferent, which are not commanded in the word, and yet this is not to bring in a new word; or if it be, then all Christan Churches are bringers in of a new word. T. C. 16. But they thinke that this is to mingle the inuentions of men [Page 51] with the Sacraments of God. And why so? wee teach that a childe is perfectly baptised before he be crossed, and wee confesse that such as are baptised without crossing haue the full perfection of baptisme. And though we make a signe at the time of baptisme, yet wee doe it not as a part of bap­tisme. In the old law they named the Luke 1 59. 6. childe at circumcisi­on, as we doe at baptisme. Was this to mingle the inuen­tion of man with the sacraments of God? the Church of Calu. ep. [...]02. Geneua vseth Godfathers, shall this also be in the same condemnation? but this crossing (they say) is superstitiously and wickedly to make a new sacrament. For answer where­unto Adam. & T. C. vide Arch. Whit. pag. 617. may it please them to remember that euerie significant signe is not a sacrament. For a sacrament properly is a ²¹ signe and a seale of the righteousnesse of faith, that is, of the Rom 4. 11. righteousnesse of Christ imputed vnto vs, and apprehended by a true and a liuely faith. And therefore a sacrament is not onely a signe to signifie, but also a seale of the liuing God, establishing our hearts in the couenant of grace. Whereby it is apparent that the crosse is farre different from a sacrament; for it is not a seale, but onely a signe; not commanded of the Lord, but appointed by the Church; not as a confirmation of his couenant, but as a memoriall of our dutie. Wherefore it doth not appeare to be of a scan­dalizing nature, and therefore a wise and Goul. an­not. in Cyp. epist. 56. iudicious man liuing in reformed churches where the crosse is not vsed, doth call it plainly a thing indifferent. Let vs now consider whether it be scandalous in respect of the vse. And first dare any man affirme that it was deuised to a scandalous end? that doth not appeere, but rather the contrarie. For among the Iewes to die vpon Deut. 21. 23. a tree was a cursed death, and a­mong the Romanes the death of the crosse was full of re­proch. Wherefore the Iewes seeing the poore estate of Christ and his shamefull death, did thinke him vnwoorthy the title of their glorious Messias, and many of the Gen­tiles did scorne to beleeue in a crucified God. But the true Christians reioiced Gal. 3. 13. in the crosse of Christ, that is, in Christ crucified, not onely in Christ rising, ascending and sitting in [Page 52] glorie, but they reioiced in his crosse, that is, in his death & passion which he suffered vpon the crosse, for his humili­ation is our exaltation, his death our life, his crosse our crowne, his reproch our glorie. And whereas the heathen did reproch the children of God with it, the Christians set the signe of it in their foreheads, T. C. lib 1. pag. 170. to testifie that they were not therefore ashamed of the same God. And this the great controller of our Church confesseth to be done of a ibidem. good mind to keepe amongst them an open profession of Christ cruci­fied, and so though hee dis [...]ke the meanes, hee commend­eth the end. Yet I confesse though it were deuised to a good end, it was afterward abused and peruerted to euill. For ceremonies depend vpon the doctrine, especially of the free grace of God and merits of Christ. So long as this do­ctrine is preserued pure, the ceremonic is pure, when the doctrine declineth, the ceremonie is peruerted▪ and there­fore Goul. an­not. i [...] Cyp. l. ad Demet. cap. 19. Goulartius affirmeth, that the old Christians did vse the signe of the crosse without superstition, because the doctrine of the merits of Christ preserued them from errour which af­terward crept in. When the doctrine was corrupted, no maruell if the ceremonie were defiled, as it came to passe in poperie, where it was very scandalously abused. But if it were scandalous onely in respect of the abuse, then the a­buse being remooued, the scandall it selfe is likewise re­mooued. Now can any man say, that it is abused in the Church of England? for doe we adore it with diuine wor­ship? all the world may know that we detest and abhorre all such abhomination. Doe wee superstitiously ascribe anie grace or vertue vnto it? let our very enemies be our iudges. And surely if the puritie of doctrine preserue from supersti­tion, then who can accuse the Church of England, wherein the doctrine of Christ is so purely taught as euer it was in a­nie Church vpon the face of the earth since the Apostles time? But peraduenture they will say, that our Church doth vse it scandalously in respect of some circumstances of time, person or place. Indeed we vse it in the Church at the time of Baptisme, as our forefathers haue done before vs, which [Page 53] liued either in or neere the Apostolike age: But that wee vse it scandalously, wee vtterly denie. For who are they which are scandalized? They In the vn­folding of the Popes attire made by certaine ministers of London, as also T. C. vide Archb. Whit. p. 252. answer, that the papists are some weake aad some obstinate: weake, which haue made some steppe to the Gospell, and yet are not fully scowred from their former rust: and these (as is imagined) thinke that the sacraments get reuerence by the ceremonies, as namely by the crosse and surples: and that they want some thing they should haue, where these are not vsed. In which errour they are said to be strengthened by our vsing of them. And the stubborne and obstinate doe heereby take occasion (as is supposed) to blaspheme the Gospell, and to hope that the rest of their trumperie shall likewise in time be receiued. And by this meanes they grow hardened and frozen in their dregs. But if the Papists be weake and not wilfull, Beza ep. 8. there is great hope that as they haue alreadie made some step from popish opinions by meanes of good instruction: so these silly imaginations may likewise by the like meanes in time be remooued. For this doth not inforce any abolish­ing of ceremonies, but it requireth more diligence in instru­ction. And for the stubborne papists which stop their eares against all instruction, wee need not regard them. When the Pharisies were displeased with the Disciples of Christ for eating with unwashed hands, Christ rendred a sufficient reason in defence of their fact; but the Pharisees notwith­standing were offended; then Christ answered: Matth. 15. 14. Let them alone, they be blinde leaders of the blinde, and if the blinde leade the blinde, both shall fall into the ditch. This may be applied to our papists which being blinde themselues, go about to corrupt others with their blinde opinions, but we wil let thē alone, & returne to our weake brethren To whom Beza answereth: that it is a vaine thing to pretend weaknes in that kingdome where the Gospell hath beene alreadie so manie yeers both preached and receiued, and confirmed by the bloud of so many most excellent Martyrs. But the godlie are much greeued at our ceremonies: surely it is great pittie that the godly should be grieued at that which is lawfull: our intent [Page 54] is not to grieue them, but rather that we may goe with them hand in hand, and doe our dutie with all ioy and comfort: At Beza in vita Caluini. Geneua some godly brethren were grecued at the wa­fer cake, yet they did not therefore cancell the publike con­stitutions of their Church, but Caluin did instruct the weak, in the nature of things indifferent, and so they learned to comfort and content themselues. If they vrge vs with the saying of our Sauior: Mat. 18. 6. Whosocuer shall offend one of these little ones, which beleeueth in me; It were better for him that a mil­stone were hanged about his neck and that he were drowned in the depth of the sea. It may be answered, that Christ speaketh of such offenders as by their owne default giue offence vnto others, and therefore Caluin vpon this place doth excel­lently define Scandall (giuen) Mat. 18. Siquis nostra culpa vel im­pingit, velabáucitur àrecto cursu, velt [...]rdatur, eum dicimur offendere: Now if any be offended with our ceremonies, it is their owne fault, and not to bee imputed to the Church of England. Neither is a Church bound vpon euery pretended offence, presently to alter her publike decrees: for that were nothing els but ridiculous leuitie. Indeed it is the du­tie of euerie Church, carefully to prouide that nothing bee decreed which may minister iust occasion of offence: and likewise to establish her ceremonies with such sufficient cau­tions and cleerenesse of doctrine, as may preuent so far as is possible all sinister constructions and taking of offence: which points are already in ample maner performed by the church of England. But it will be replied that many things are lawfull which are not expedient; meats offered to idols were lawfull, yet euill to him that eateth offensiuely. So our garments may be lawful, yet euill to him that weareth them offensiuely. So the crosse may be lawfull, yet euill to them that vse it offensiuely. And thought the offence commeth by the weaknesse of our brother, yet charitie bindeth vs to refraine from that which offendeth our brother. And they stand much vpon 1. Cor. 8. 13. Pauls protestation: that he would eate no fl [...]sh so long as the world standeth, rather then hee would offend his brother. The answer whereunto may bee this, that the [Page 55] case is vnlike: for first those meats whereof S. Paul doth speake, were matters of priuate action of common life: But we speake of the publike ceremonies of our Church. Se­condly, S. Paul was at his owne choice, no law restraining his libertie, but our ceremonies are commanded by lawfull authoritie Thirdly, S. Paul by forbearing flesh did preiu­dice none but himselfe: But wee in forbearing the ceremo­nies should preiudice the authority of the Prince. Fourthly, S. Pauls practise did further and not hinder the course of his Ministerie, but as the case now standeth, our refusall of ceremonies might be a meanes to silence our selues, and to stoppe the course of our preaching, which is a dutie so necessarie, that it may not be omitted, no not for feare of a scandall. Fiftly, though eating of those meats were offen­siue to some, yet the not eating we doe not finde to haue beene offensiue to any: But in our ceremonies some are offended because they are vsed, and some are offended be­cause they are not vsed, and that more iustly, because the not vsing of a thing so commanded is disobedience to the Prince, and may prooue a very scandalous and pernicious example. If they say that charitie bindeth me to respect the one; I answer, that the same charitie bindeth mee to regard the other: and dutie bindeth me to honour and obey my Prince. Wherefore in a mixt congregation what shall I doe? for both will be offended: the one if I vse them, the other if I vse them not. Surely in such a case I thinke it my part, af­ter feruent praier, diligent studie, and Christian conference, to consult with mine owne conscience; and finding the thing commanded, to bee no way contrarie to the word of God: I will hold it my dutie to obey my Prince. And as for those which shall be offended with my fact, I will in the spirit of meekenesse, both publikely and priuately, render them a reason of my doing, instructing them from time to time in the doctrine of things indifferent, and the dutie of a subiect to his Prince. But if they will not be thus satisfied, if they refuse to hearken and still continue stiffe in their owne opinions: let them take heed lest the saying of Aqui­nas [Page 56] may be applied vnto them: Concerning the Aquin, in ep. ad Rom. c. 14. lect. 2. scandall of little ones, (saith he) wee must obserue that for the auoiding thereof, a man is bound to deferre the vse of lawfull things so long, till the scandall may bee remoued by a reason rendered: But if the reason being rendred, the scandall doe still remaine, now it seemeth not to proceed of ignorance or infirmitie, but of malice: and so shall belong to the scandall of Pharisees.

36 Moreouer some are so tender that they are offen­ded not onely at things formerly abused, but euen at the names of vanished abuses. The Isid or. l. 5. cap. 33. moneths of the yeere were sometimes dedicated to heathen Idols, this very moneth wherein I speake to Censorin. de die nat. c. 22. Iuno; the Isid or. l. 5. cap. 30. daies to the planets, this very day to the Sunne. Our Chronicles testifie that Wednes­day and Friday were so called of Woden and Frea, the Idols of the Saxons. All those names were imposed and abused Malmesh. de gestis Regum Angliae lib. 1. to Idolatry: but shall we therfore thinke that all which vse these names speake scandalously by countenancing Idola­trie? It may bee that some of our Churches called by the names of Saints, had their names not only as memorials, but were also superstitiously dedicated to the honour of Saints, and shall it therefore now bee imagined that the very vse of these names is a scandalous point? God for bid. The su­perstition and Idolatry are worne away, the names remaine only as ciuill names, and may bee so vsed for distinction sake, as may be iustified by Scripture. For the Prophet Da­niell was called Dan. 4. 5. Belteshazzar according to the name of the God of Nabuchodonosor, yet the Prophet inspired by the Spirit of God speaking of himselfe, calleth himsel [...]e Dan. 4. 16. Bel­teshazzar. The Citie of Athens was so named of Pallas, and therein was a street called the streete of Act. 17. 19. Mars. both which names proceeded from Idolatrie: yet who can accuse Saint Luke of speaking scandalously in calling the Cittie Athens, and the streete the streete of Mars? Saint Paul sailed in a ship of Alexandria whose badge was Act. 28. 11. Castor and Pollux, which (as Saint Chrisost. in Act. Crisostome truly obserueth) were Idols. Yet S. Lukes pen did not write scandalously in describing the ship by the names of Castor and Pollux. Neither was it a [Page 57] scandalous point in S. Paul to saile in the ship, for S. Luke v­sed the name only historically as a ciuill name of distincti­on, and S. Paul knew that the earth is the Lords and all that therein is. And therefore in the tempest he did not in­uocate Castor and Pollux, but the true God. Wherefore the names of times, places, and persons scandalously impo­sed, may be vsed for distinction sake without scandall. Many take offence at their brethren for vsing the names of Christ­mas, Candlemas, and the like: as though it were a scanda­lous peece of Popery, but admit that these feastiuities had their names of the masse, (though some learned men are of an other opinion) yet suppose it were so: those that are of­fended with this word Christmas, as fauouring Poperie, might bee offended with Bolteshazzar as fauouring Paga­nisme But they will say it renueth the memorie of the abho­minable masse, be it so, and withall it may renew the memo­rie of our deliuery from the masse. So the names of the daies of the weeke may put vs in minde how this land was some­times drowned in Paganisme: and the same may put vs in minde how it hath pleased God to deliuer vs from Paga­nisme. Wherfore though men in such points may vse their libertie, yet in such peremptorie maner to condemne their brethren is against charitie. And thus much of scandall.

37 Lastly, they propose vs the paterne of reformed The sixt obiection. Churches, which haue reiected these ceremonies, as though it were our dutie therein to follow them. The wordes of the admonition are these. Is a reformation good for France? and can it be euil for England? Is discipline meete for Scot­land, and is it vnprofitable for this Realme? Surely God hath set these examples before your eies, to incourage you, &c. Concerning the reformed Churches, I beseech God to poure his blessings and spirit vpon them, and make them like the thousands of Manasses and the ten thousands of E­phraim. It is true, they haue reiected some ceremonies which we retaine: the things were indifferent, and they haue vsed their Christian libertie in refusing them: and we the like li­bertie in vsing them. But why should we be bound to their [Page 58] example? Indeed in the same nation, and vnder the same gouernment it is fit there should be an vniformitie, and ther­fore whereas the Iewes in the Prouinces kept the feast of Pu­rim vpon the fourteenth day of the moneth Adar, and the Iewes in Shusan vpon the fifteenth: Mordocheus authori­sed Hest. 9. 21. by the King reduced them to an vniformity by inioining them both daies. But diuersitie of rites in diuers Chur­ches independent doth noe harme, where there is an vnitie of faith: It only shewes that the Kings daughter so that she be glorious within, may be clothed with garments of chang­able colours. Yet we cannot but maruell that men will vrge vs to conformitie with forraine Churches to which we owe no subiection, and will not conforme themselues to their owne mother the Church of England in whose bosome they liue, and whereof they are members. But to whom shall we conforme our selues, and whose patterne shall wee follow? for the reformed churches differ one from another, as hath beene in part declared in their celebration of holidaies. Peraduenture they will saie that wee must follow the best. But how shall we know which are best, vnlesse the reformed Churches would haue a generall meeting in a publike Councell, and make vs a finall determination? and yet per­aduenture that would not be voide of inconuenience: for that might be best for one, which is not best for another. If in this case wee should be tied to follow the most ancient, then Geneua it selfe must be cast in an other mould, which our reproouers will not allow to bee of equall perfection. But whatsoeuer our reformers say, it is cleere that they haue alwaies one eie fixed vpon the face of Geneua, yet Geneua hath some popish orders (if you call all orders po­pish which haue beene vsed in poperie) as well as wee: as hath beene declared in their custome of godfathers and godmothers; and some popish orders they keepe, which are not imposed vpon vs in the Church of England as the wafer cake: which was more scandalously abused in pope­rie, than any thing that we inioin, yea then the crosse it selfe. For the wafer cake was not onely made an idoll, but such an [Page 59] idoll as did abolish the verie substance of the Lords supper: It shall suf­fice that the bread be such as is v­sually to bee eaten at the table &c. Booke of common praier. But the crosse howsoeuer it was abused, yet it did not dimi­nish the Sacrament of Baptisme: but the substance remai­ned wholy, euen in the darknesse of poperie. Moreouer, Caluin himselfe doth not require, that other Churches should follow their patterne, but professeth that it is a­gainst equitie Cal. ep. 118. that the Church of Geneua should preiu­dice others. And againe, such a kinde of Cal. in arg. in ep. ad Gall. frowardnesse (saith he) is a most mischieuous plague, when wee would haue the maner of one church to preuaile in place of an v­niuersall law. In which point, singular is the wisedome and modestie of the Church of England: which intreating of ceremonies saith: Treatise of ceremonies. In these our doings, we condemne no other nations, nor prescribe any thing but to our owne people onely: for we thinke it conuenient, that euerie countrie should vse such ceremonies, as they shall thinke best to the setting foorth of Gods honour and glorie, &c. And although Heluetian and French Cities follow the fabricke of Geneua, and should finde it commodious, yet that will not prooue that it is ei­ther necessarie or conuenient for the Church of England. For there is great difference betweene a popular state and an absolute kingdome: betweene small territories and am­ple dominions: betweene the schoole of Geneua, and the renowned Vniuersities of Oxford and Cambridge. Nei­ther is any man to be offended with the diuersitie of cere­monies in diuers countries: for as Eccles. hist. lib. 5. cap. 21. Socrates declareth, those auncient Churches which imbraced the same religion, had notwithstanding varietie of ceremonies. And it is well said of Greg. epist. lib. 1. cap. 41. Gregorie, In vna fide nihil officit sancta ecclesia consuetu­do diuersa. Moreouer Saint Augustines mother, hauing vsed when she was in Africke to faste vpon the Saturday, and Aug. ep. 86. ad Casutan. comming to Millan where that was not obserued, was doubtfull what to doe: whereupon her sonne Austin asked Saint Ambrose, who answered: When I am heere at Mil­lan, I doe not faste vpon the Saturday: and when I am at Rome I faste vpon the Saturday: and vnto what Church so­euer [Page 60] you shall come, keepe the custome of it, if you bee willing neither to take nor giue scandall. And S. Augustine aduised Casulanus when there are diuers customes in the same countrey, to follow them to whom the regiment of the peo­ple is committed, and to Episcopo tuo in hac re no­ [...] resistere & quod facit ipse sine vllo scrupul [...] vel disc [...]ptatione sectare Aug. ibid. conforme himselfe to his owne Bishop. Wherefore it appeareth first, that diuers coun­tries professing the same religion, may haue diuers cere­monies. Secondly, that in Churches independent, one is not bound of necessitie to follow an other. Thirdly, that it is the dutie of euerie priuate man to conforme himselfe to the, lawdable customes of the Church wherein hee liueth. Hitherto we haue seene the Archers shooting at the Church of England, but God is her buckler, and the Almightie is her protection. Gen 49. So her how abideth strong and the hands of her armes are strengthened by the hands of the Almightie God of Iacob. And thus farre of the confutation.

38 And now my deare brethren, let me exhort you in The exhor­tation. the name of the Lord Iesus, to performe all holie obedi­ence to God and the Prince. For what is it which with­holdeth you from the cheerefull discharge of so gracious a dutie? if the supposed blemishes of our church be incon­ueniences onely, how dare you disturbe the peace of the Church for bare inconueniences? The Communion bread of Bez. in vita Caluin. Geneua seemed inconuenient to Caluin: yet he aduised his friends not to make any tumult for a thing indiffe­rent: and the same counsell which he gaue to other, he fol­lowed himselfe. In another place the Calu. epist. belles at buriall did seeme inconuenient, yet Caluin wished them if it could not be obtained that the Prince would remit it, yet not to be clame­rous or contentious for such a matter. In an other place, the holidaies and other ceremonies did seeme inconuenient, and Caluin being asked, returned this answer, that Cal. ep. 379 Malam cau dam trabat quia tamen per se verbo dei non repug­nat concedi potest. Though a thing imposed should bring offence and draw matters of foule consequence after it, yet if in it selfe it be not repugnant to Gods word, it may bee yeelded vnto, especially where the greater part preuaileth, in which case he that is onely a member of that body [Page 61] can proceed no further. In England that learned and blessed Martyr M. Hooper, being elected Bishop in King Edwards time, did vehemently denie the Act. & monument. wearing of his episcopall ornaments, but Calu. epist. 120. de piles & veste linea malu [...]ssem (vt illa etiam non probem) non vsque adeo ip­sum pugnare, idque nuper suadebam. Caluin did counsell him not to stand so stiffely against the cap and the rocher. And Caluin answer­ing to certaine questions of discipline, Cal. ep. 370. professeth that hee misliketh the frowardnesse of those men which for light scru­ples depart from the publike consent: and hee protested to the English Church at Cal. ep. 200. Franckford, that in externall rites he did show himselfe easie and flexible. Wherefore I wish that you which in other things so magnifie and admire the per­son of Caluin, would in this point follow the sound iudge­ment, graue counsell, and tractable disposition of Caluin. But if you suppose those things which are imposed vpon you to be impieties: then you dissent from M. Caluin, who though he censured many things in our Church somewhat Ibidem. sharpely, yet hee confessed that there was no manifest impietie, and therefore the supposed blemishes of our Church hee accounted and tearmed tolerable: but if you esteeme them intolerable; remember you are men, consi­der that you may be deceiued, and therefore examine your grounds againe and againe without partiality, and carry this Christian minde, to forsake your selues to follow the trueth. If you be ledde by example, and pin your iudgement vp­on other mens fleeues, you must be content to bee tolde, what an injurie you doe to the Church of England, in suf­fering the opinions of priuate men to ouer-ballance with you the publike determination of such a nationall Church. But if you will needs looke vpon examples, then behold the former examples of Caluin, and of that glorious mar­tyr master Hooper, who though hee did long withstand, yet was not so wedded to his owne opinion, but that at last af­ter long conference, hee reformed himselfe, and yeelded to the publike iudgement of the Chuch of England.

32 If you relie vpon reasons artificially deduced, are they probable or demonstratiue? if probabilities onely, [Page 62] what trueth is there in the world so sound, but a carping wit may finde some probabilities against it? The holy Scripture hath beene oppugned, though without all trueth, yet with some probabilitie. And reason it selfe can borrow a reason from nature, to reason against faith. But how shall the con­science of a subiect bee discharged in disobeying the com­mandement of his Prince vpon deceiueable probabilities? Indeed, if you can produce any one necessarie and demon­stratiue reason, to prooue that the things imposed vpon you are contrarie to Gods word, then it must needs bee confessed, that you are bound in conscience to refraine: for we must rather obey God then man. But what if you thinke a reason to be necessarie when it is not? may not you be ta­ken for such as haue vnnecessarilie troubled the Church of God? your reasons out of Scripture against our orders, when they come to the scanning, prooue no such matters of necessitie as you pretend. As for example, those places which you vrge in such peremptory maner for the lay See perpe­tuall go­uernment. pres­biterie, wherein consisteth the life and soule of your desired discipline. And whosoeuer shall examine the quotations of your admonitions to the Parliament, shall finde them in some part violations, of Gods holie word. What is it to abuse the maiestie of Scripture, if this benot?

40 But peraduenture you will replie, that howsoeuer your arguments be in themselues, yet to you they seeme in­uinciblie to conclude our orders to be vnlawful: according to the saying of S. Paul. I Rom. 14. 14. know and am perswaded through the Lord Iesus, that there is nothing vncleane of it selfe, but vnto him that iudgeth any thing to be vncleane, to him it is vn­cleane. In regard wherof, many of you pretend that the con­formitie required is against your conscience: but beware lest this conscience proove an erronious conscience. If you say that an erronious conscience bindeth so farre, that what­soeuer is done against it is sinne in the doer, and therefore though conformitie in it selfe were lawfull, yet because you iudge it vnlawfull, in you it were sinne: If this be your re­plie, [Page 63] then tell mee I praie you, whether the errour of the conscience take awaie the sinne of the soule in disobeying the lawfull commandement of lawfull authoritie? If it bee cleere that it doe not, because transgression is transgression, and sinne is sinne, though an erroneous conscience crie a thousand times to the contrarie. Then see I beseech you in­to what perplexities you cast your selues. If you should conforme, you tell vs that you should sinne, because it is a­gainst your conscience; and if you do not conforme, wee must tell you that you sinne, because it is vniustifiable diso­bedience. Thus if your conscience vpon iust trial shall proue erronious, you are euery way insnared and intangled: but if you stand vpon the cleering of your conscience, as though it were void of all errour, then let it so appeare by the holy Scripture, and let not such vehement affirmations bee sup­ported by such weake and feeble inducements. It behoueth you which withstand the ceremonies established by the sa­cred authoritie of such a religious Prince, and such a natio­nall Church, to stand vpon such pregnant and infallible proofes, as may vndoubtedly perswade the conscience that the things commanded are vnlawfull: or if you cannot, then (without all question) you are bound in conscience to re­forme your conscience, or at lest to suspend your iudge­ment. But how shall this be done? If heeretofore you haue fixed both eies vpon the one side, vouchsafe now to cast one eie vpon the learning, wisdome, & grauitie of the other. If heretofore you haue greedily deuoured the bookes of the one, vouchsafe now without preiudice to reade and consi­der what is said by the other. If heretofore you haue looked vpon your owne reasons through the vapour of affection, and therfore haue conceiued them to be greater and good­lier then in trueth they were: dispell now all mists and clouds of partiallitie, and pray to God in humilitie, that his precious trueth may shine vnto you. If you doe thus, then peraduenture those reasons which heeretofore seemed gi­ants in your eies, may prooue like little dwarfes, and those [Page 64] which heeretofore obtruded themselues, to a minde sophi­sticate with partialitie as demonstrations, may perhaps ap­peare to a pure and single eie nothing else but slender and sillie collections. And for the better performance, let mee intreat you to haue alwaies one eie fixed vpon the nature of things indifferent, and the other vpon the dutie of a sub­iect to his Soueraigne.

41 Some men will say that they could bee content to yeeld, but onely because they haue so long withstood by preaching and practising the contrarie. Those men in so saying, approoue the orders of the Church of England for lawfull, and condemne their owne former and present re­sistance for vnlawfull: and therefore if they carrie so tender a conscience as they pretend, why then doe they not leaue that disobedience which their conscience iudgeth vnlawful, and imbrace that obedience which they know to be lawful? But they imagine that in so doing their credit should be ble­mished with a note of inconstancie. As though it were any credit to bee constant in euill things, or any discredit to change for the better. Indeed a good name is a precious ointment, and a good reportis much to be regarded: but if the question come betweene you and the Prince, the church, and the lawes vnder which you liue, I hope it is no disparagement for you, to bow, to bend, and to learne obe­dience. And I would wish that such men which set so high a price vpon their owne reputation would propose vnto themselues the example of S. Cor. 10. 33. Paul, who sought not his owne profit, but the profit of many, that they might bee saued. To seeke the good of an other is charitie. To seeke the glorie of Christ is pietie. To preferre our owne credite before our obedience to the Prince in a matter of this na­ture is pride and arrogancie. Behold the gracious humili­tie of Iob, Iob 39. 38. Loe I will laie my hand vpon my mouth, I haue spoken once yet will I answer no more, yea twice, yet will I proceed no further. Of all the famous works of Saint Austin not one of them hath purchased him greater glory, then his [Page 65] retractations, wherein hee diligently collecteth his former errours, and ingenuously reformeth them. Yea Saint Au­stin Aug. retrac. lib. 2. cap. 18. hauing followed Saint Cyprian in expounding a place of Scripture, and afterward finding a better exposition in Tyconius the Donatist, did forsake both Cyprian and him­selfe, and thought it no discredit to reuoke his former opi­nion. If you haue the humilitie of Saint Austin, you would rather seeke Iesus Christ then your owne credit. And such ingenuous dealing would be honorable in the eies of true iudgement. If Saint Austin forsooke his owne errours to follow a trueth discouered by a Donatist, how much more should you imbrace the trueth, being discouered vnto you by the reuerend Fathers of our Church?

42 Some perhaps will say, they could be content in re­spect of themselues, but they refraine in regard of the peo­ple. But who are they which haue so misperswaded the peo­ple? haue not sundrie of you in open audience disgraced the gouernment of our Church as Antichristian, and ad­uanced your owne desired discipline, as the ordinance of God? haue you not framed the conceits of the people to imagine that they verily behold and see the whole current of the Scripture running that way? haue not your inuectiues against the Church of England beene as a burning fire in their bosome? Therefore it behooueth you which heereto­fore haue beene ring-leaders to disobedience, heereafter to shew your selues perswaders and patterns of obedience: and as heeretofore being missed your selues, you haue missed o­thers, so being resolued your selues, it is your dutie to re­solue others. And our hope is, that those which are other­wise minded, the Lord will in time reueale it vnto them. For the furtherance whereof, I wish my brethren of the Mini­sterie would consider these inducements following.

43 First, the charge which Christ gaue to Peter, Ioh. 21. 15. Pe­ter dost thou loue me, feede my lambes, &c. If the loue of the Lord Iesus be in you, forsake not the lambes which he hath bought with his precious bloud. Will you leaue a matter [Page 66] of substance, for a matter of ceremonie? a matter of neces­sitie for a matter of indifferencie? Alas deerely beloued, 1. Cor. 9. 16. there is a necessitie laide vpon vs, and woe be to mee if I preach not the Gospell. A graue and learned Diuine and one that fauoured your reformation, would sometimes de­maund (as I haue beene enformed by a Minister of his ac­quaintance) whether a gold ring were to be refused for a straw cleauing vnto it? so his iudgement was that as the gold ring is rather better without the straw, so the Gos­pell were better without the ceremonies; yet hee did not compare our ceremonies to venome or poison which might make the gold ring to bee refused, but onely to a straw: so hee thought them matters of some inconueni­ence, but not of any infectious or dangerous consequence. If you my brethren will but obserue this moderation, then I trust you will not forsake the preaching of the Gospell which is a ring of gold; although there were cleauing vnto it a ceremonie (as it were) of straw.

44 Secondly, remember the commandement of God. Rom. 13. 1. Let euerie soule be subiect to the higher powers: behold the face of our gracious Soueraigne, and consider what a griefe it must needs bee vnto him, to see those which are indued with learning and vertue, not to haue learned the vertue of obedience. Wee all acknowledge him to be supreme go­uernour ouer all persons, & causes ecclesiastical and tempo­rall: is he gouernour of all persons, and shall he not gouerne you? Do you acknowledge him gouernour ouer all causes, & shall be not appoint you whether your garments shall be blacke or white, round or square? shall wee reach the peo­ple obedience, and be our selues examples of disobedience? I pray you be aduised in your courses, and wisely weigh with your selues that solemne oth which you haue taken to the Princes supremacie when you receiued degrees academi­call, or holie orders Ministeriall, or any institution to spiri­tuall promotion in the Church of England, and consider without partialitie, whether these your proceedings be cor­respondent [Page 67] to your oth or no.

45 Thirdly, regard your mother the Church of Eng­land so wailing and wringing her hands to see such distracti­on in her own bowels, such glorious stars to lose their light, such links to be broken off from her golden chaine. ô what a rent, what a grieuous rent is made in the vnseamed coat of Iesus Christ? you refuse the crosse and surples for feare of a scandall, but this renting of the Church is indeed a scandall, a most heauie and Iam entable scandall. And this is told in 2. Sam. 1. 20 Gath, and published in the streets of Ashkelon, it makes the daughters of the Philistines reioice, and the daughters of the vncircumcised triumph. For the Papists sport themselues and clap their hands, while the godly grieue and mourne in Sion. The Scripture speaking of the debate between the seruants of Abraham & Lot, doth adde that the Gen. 13. 7. Cananites and the Perizzites dwelt then in the land, to signifie that though their contention in it selfe was euill, yet it was worse because the enemies of God which would reioice at it, were then in the land. So belo­ued, I say vnto you, these contentions are euill in them­selues, but the worse, because the papist is now in the land. He delighteth himselfe and through your strif [...]s taketh oc­sion to blaspheme our religion. Hee deuiseth and plotteth to vndermine both Church and common-wealth, while we are contending one with another. And as you reioice the Papists, so you encourage the Brownists, who builde their conclusions vpon your premises, and put your specu­lations in practise. For haue not your ringleaders proclai­med that our gouernment by Bishops is popish, our litur­gie popish, our ministring of baptisme with the crosse po­pish, our kneeling at the Communion popish; our gar­ments for publike administration, popish; our holidaies, popish; and almost euerie thing popish? Wherefore the Brownists hauing learned that the Pope is Antichrist, and the present Church of Rome Babylon; and hearing a voice from heauen crying, goe out of her my people that you Reu 18. 4. [Page 68] be not partakers in her sinnes, and that yee taste not of her plagues: haue vpon your former premises, gathered a practicall conclusion, and made an actuall separation and rent from the Church of England. And surely my brethren, as they had their original from your positions, so now they are strengthened by your practises: for they may well thinke that such learned and vertuous men, so famous and re­nowmed Preachers, knowing a Wee pronounced against them if they preach not the Gospell, would neuer suffer them­selues to be silenced for matters which they iudged indif­ferent, and therefore they will take it as granted, that the things you sticke at, are in your opinion simplie vnlawfull. Vpon this dangerous position they will builde an other, for if the Liturgie of the Church of England as it is inioi­ned at this day to be performed, be such as a Minister can­not execute his function with a good conscience: then they conclude, that neither may the people heare it with a good conscience, because their presence were an approbation of it: thus the vnquiet wit of man, will still be working, euen till it runne it selfe vpon the rocke of his owne destructi­on. Wherefore (my deare brethren) I beseech you, as you tender the good of the Church to lay aside all con­tentious humors. Let there not bee found in you a spirit of contradiction and singularitie: but follow those things which concerne peace, and wherewith one may edifie an other. Let vs consider one an other to prouoke one an other to loue and good works. Bend your selues to set­tle the quiet of the Church, and keepe the vnitie of the spi­rit in the bond of peace: Which is rather to be expected at your hands, because the points in question are the pub­like constitutions of the venerable conuocation, which is the Church of England representatiue, in whose voice your owne voice is included. Some peraduenture will re­plie that if this reason be sound, then the reuerend Mar­tyrs in Queene Maries time should haue subscribed to po­perie, because it was then decreed by the Conuocation. [Page 69] But I answer, that there is not the like reason. For against their popish conclusions the blessed Martyrs had euident and necessary demonstration of holy Scripture, to which all dec [...]es of man must vndoubtedly giue place: but against the orders of our Church, no such demonstrations can be produced. Againe, the matters they stood vpon, were substantiall points of religion, whereas our controuersies are of a lower nature. And surely as probable induce­ments must yeeld to necessarie, so amongst probable (of which sort are all reasons deduced from the authoritie of man) the priuate must giue place to the publike. Will you haue the iudgement of master Caluin, in this point also? Then attend and heare a notable place which was tou­ched before, but deserueth to bee pondered againe and againe, his words are these: Quamuis enim quod obtrudi­tur, Bp [...]st. 379. & scandalum afferat, & malam caudam trahat: quia tamen per se Dei verbo non repugnat, concedi potest maximè vbi maior numerus peruincit, quando ei qui membrum est tantum illius corports nulla ratio suppetit vlterius pergendi: Let it therfore be imagined that our orders bring scandall, and draw after them a long and foule traine of inconueni­ences; yet seeing that in themselues considered, they are not repugnant to Gods word (for this still wee must pre­sume, till the contrarie bee prooued) and are agreed vpon by the greater part, yea by the sacred Synod which is the Church of England representatiue, and that with the royall assent of our Soueraigne: surely in the iudgement of Cal­uin they may bee yeelded vnto, by such as are members of the same Church, neither in this case can they proceed any further. Wherefore my brethren I cast my selfe downe at your feete, and with tender teares beseech you euen in the bowels of Christ Iesus that you will seeke peace and follow after it, and bee not like to them of whom it is saide; The Rom. 3. 17. way of peace they haue not knowne.

46 Fourthly, looke vpon those reuerend Fathers and Bishops of our Church, by whose hands and voices that [Page 70] blessing was powred vpon you, which made you ministers of holie things. Haue you not at your ordination made a promise, and at your institution taken a reuerent oth of ca­nonicall obedience? Wherefore let mee exhort you which haue taken this oth, and being admonished by your Bishop, oppose your selues notwithstanding against the laudable discipline of our Church, to enter into your owne soules and vprightly to consider, whether while you pretend con­science, you doe not that which is vncomely for conscie­ence? And for our Bishops, ò what an anguish will it bee to their soules, if those voices which ordained you, be con­strained to depriue you? And what a comfort would it be both to them, and to all your brethren of the Ministerie, if we might ioine together against the common enemie, and bee linked in euerlasting chaines of loue one with ano­ther? And heere most reuerend Fathers, though in your wisedome you finde it fit that authorized lawes be put in execution, yet remember that the offenders are your owne children in the Lord, and by Gods mercie your assistants in dispensing the precious trueth of Iesus Christ, and many of them very learned and laborious in the Church of God, adorned with manifold vertues and graces of the spirit, and therefore let all your proceedings towards them be with a tender heart and a tender hand. Consider the multitude of papists, and the insulting of vaine-glorious Iesuits; be­hold how sinne and iniquitie euerie where abound; and what need the Church hath of their learned labours: and therefore in the name of God trie all meanes in Fatherly maner to reduce them, endeuour according to your godly wisedome to giue them full satisfaction of their doubts, and to make the equitie of the required subscription plaine and manifest vnto them, that their consciences be­ing resolued, they may proceed as before, in the worke of the Lord, for this will tend much to the glorie of God, the good of the Church, your owne comfort, and the sauing of many thousand soules. This in all dutie I haue aduentured [Page 71] call to your remembrance most reuerend Fathers, in be­halfe of my brethren, wherein if I seeme too bold, that loue which caused me, must excuseme.

47 Finally, beloued, call to mind the flocke of Christ, that depends vpon you: their profiting in religion was the comfort of your hearts, your ioy and your crowne, the seale of your Ministerie; they heard you as the Angels of God, yea as Iesus Christ, and could haue beene content to haue plucked out their owne eies and haue giuen them to you. And therefore if there be any loue, any bowels of compas­sion, forsake not the lambes of Iesus Christ, whereof the holie Ghost hath made you ouerseers. For let me tell you, that your loue to the flocke ought rather like a golden chaine to draw you, then the pleasing of any particular man to withdraw you. Which I speake lest peraduenture anie of my brethren hauing tasted the sweete liberality of the Laitie, should seeke rather to fit their humors then to doe their owne dutie. And heere I would exhort the com­mon people to imploy their wits rather about matters of faith and repentance, then to intermeddle with the rites of the Church: for the kingdome of God consisteth not in these externall ceremonies, but in righteousnesse & peace, and ioy in the holie Ghost. They shall finde more com­fort in praier to God, in the works of charitie, and morti­fying the deedes of the flesh, then in troubling themselues with such fruitlesse disputes. And yet in some the minde transported with zeale growes verie violent, like a fire in their bones. And therefore hauing once this setled per­swasion, that our rites are vnlawfull, they bend themselues with might and maine against them, kindling and cherish­ing their owne opinions in others; yea they will not spare their purses but incourage and inflame men with golden e­loquence, a verie potent kinde of perswasion: but it is the shepherds dutie not to wander after the sheepe, but to go before them like stars, instructing them in the right waie: so their zeale which now is misguided, shall be [...] directed [Page 72] with knowledge, and both pastor and flocke shall be pre­cious in the eies of the Lord To conclude, let vs all pro­ceed by one rule, that wee may minde one thing. And the Lord of heauen blesse this land, both Prince and peo­ple. The Lord blesse this Church and the Ministers there­of. O Lord in thy mercie make vp the rents and breaches of Sion. O gracious father knit our hearts to thee, and one to an other, that we may loue and feare thy name, and keepe the vnitie of the spirit in the bond of peace. Grant this O God of all grace and peace, for thy Sonne our bles­sed Sauiour his sake, to whom with thee and the holy Ghost be rendred all praise, glorie and maiestie in the Church, from genera­tion to generati­on. Amen.