AVthority is the basis of regularity; and this of peace: for confusion raves in disobedi­ence; and the want of submission is the ground of contention. 'Tis thus in Civill; 'tis likewise in Ecclesiasticall governement: Religion is forced into a melancholike dejection, if not supported by Lawes provided for her content. Shee's at least obscured where not countenanced with authority; and languishes in a consumption where she despaires of regard. She requires power, but such as either findes, or inforces obedience: She triumphs in authority; but such as we finde ascribed to the destinies, Fata volentem ducunt, nolentem [Page 4] trahunt: gently leading the obsequious; but by violence drawing the refractory mutiniers. For 'tis but idle aire that is articulated in commissions, and not necessitate's obedience. Superiority degenerates into the miserie of a Hieroglyphick, if it knowes no more than a titular Chimaera, and becomes the sad Embleme of its neglected selfe. 'Tis at most but a Mercuriall statue, only pointing out, not spea­king the way.

But why should I loose my time in the treatie of such a no-thing? For so it is. Comparisons are Relatives; and ye know the Canon in Logick, Posito vno Relatorum, po­nitur & alterum. Relatives are Twins, and derive their being from the same instant. There cannot be a great, but there must be a little: there cannot be a superiour unlesse we grant an inferiour: the highest must have a lowest: and how can this bee granted in policie without obedience. Otherwise 'tis a parity, not a government; 'tis a giddie con­fusion, not a well-ordered command. Religion hath her just policie. She proceeds by rule. Authority speakes, and obedience answers. Thus does the Common-wealth, thus does the Church too triumph though she's militant. Submit your selves to every Ordinance of Man for the LORD'S sake, whether it be to the King, as supreme, &c. 'Tis S. Peters in his 1 Epist. 2. Chap. and 13. Vers. There's the prerogative of Supremacy, and the loyalty of the Subject. It is the same too (although subordinate to sa­cred Majestie) in the Church, according to S. Paul in the warrant of my Text, Obey them that have the rule over you, and submit your selves.

Too curious a division may offer violence to my Text. For mine owne part I affect not their course, who endea­vour rather the magnifying of their wit, than the true divi­ding [Page 5] of the matter. The words are plaine; my division shall imitate. The sentence is a precept (properly, rather than counsell) to obedience. Herein observe,

• 1 The Object of our duty: viz. They that have the rule over us.
• 2 The Subject, or matter of our du­tie, turning upon two hindges, scil.
  • 1 Obedience.
  • 2 Submission.

Of these in their order; and first of the Object of our dutie, or persons to be observed, Those that have the rule over us.

Those.] A number excludes a Deitie; but power insi­nuates it. Where shall I begin then to seeke my Object, but there where I finde the centre of command? I must look up first to thy Throne, O GOD, and acknowledge with submission, that thou hast the rule over me. I must acknowledge further too:

( [...], sayes the heathen Poet.Homer. in [...]. Odiss.) Although thy Throne be far, yet thy power is neere for my salvation, if it may stand with thy gracious pleasure. And not so onely, but yet further too I must determine with the sweetSenec. in Ep. Qua­dam ad Lucilium. Philosopher, that Propè es, mecum es, intus es: Thou art neere me in thine ordinances, if I obey; thou art with me in thy care, if I submit: thou art in me by thy Spirit, if I humbly receive thee. Let me begin then with my GOD; and so let me end too, since he's the Alpha and the Omega, the beginning and the end, Apoc. 1.8. We had had no creation but by his power; we had had no King­domes without that creation: wee should have had no Lawes without those Kingdomes: and we can have no Magistrates to execute those Lawes, but by his election: so our Apostle tels us, There is no power but of God, Rom. 13.1. 'Tis strange to me therefore (when I consider that [Page 6] this GOD is but one) that the Heathen should dreame of a plurality. Yet tis true: yee have read it, and I have knowne it among them. 'Tis strange too (when I consi­der of the infinity of this my GOD) that the sottish Ro­mans should stile their Nero God, whose wandering car­kase so long since travelled in the bellies of the Wormes. But 'tis more strange when I reade of Christians, that stile a mortall man Dominum Deum nostrum. Yet this is true; ye may finde it among the Papists. They might have had more pretence for it (I confesse) had they at first en­titled the Papacie to it, and not the Man; for to that they ascribe a kinde of immortality. Againe, 'tis strange too (when I ponder upon the Vbiquity of my GOD) that a man could live which would denie a Deitie. Yet such there is, I must, I will beleeve it, for 'tis canonicall, The foole hath said in his heart, there is no God, Psal. 14.1. But where is no God? Thou Foole, if this night he condemne thy soule, thou wilt finde that there is a God. He's in that heart which denies him, either in mercie to convert, or in judgement to confound. Behold then, here's the ground of our object, GOD; for the highest powers that the Sunne gazes upon, receive their command from his divine Ordinance. He commands, and Kings obey; for by him Kings reigne, Prov. 8.15. Kings command, and we obey; 'tis our Apostles injunction, Rom. 13. Thus must subjects, thus must inferiours, subject, submit to their Kings; to their Superiours, in, and for his sake who is King of Kings, and Lord of Lords, because (sayes my Text) they have the rule over us.

But who are these which have the rule over us? We may be unjust in our obedience if we submit to a Vsurpa­tion. Blessed be God (my beloved brethren) we can have no such pretence for rebellion. 'Tis first our dread Sove­raigne, [Page 7] to whom (without so much as the least suspition of doubt) we must humbly, and heartily submit with the greatest industry of obedient loialty: And let the hearts of those Traitors that conspire disloialty, by a just Prolep­sis teach them their fate, in being the burning tormentors of their divelish selves. But must we obey none else? Yes, his Ministers of justice too, or else we are Rebels. His Ecclesiasticall Iudges; for those he appoints for the sweet harmonious government of the Church, by religious and just discipline. His Civill Magistrates too; for they ad­minister justice in the weale-publike. All these must be conscionably and carefully obeyed, for they have the rule over us.

Multiplicitie of expositions hath begotten a pluralitie of opinions; some making Soveraigne Supremacie the aime of my Apostle; others only the reverend Clergie. I will not neglect either; but give me leave to begin with the first, the best, The King. Obey the King, for he hath the rule over us.

Next under God, his Majesties authority is to be ac­knowledged, and published by the Clergie: so saies the first Canon. 'Tis my loialtie to subscribe to it; and 'tis my joy that your reverend selves are the just witnesses of my canonicall obedience. 'Tis our dutie in generalll to ac­knowledge it; and it shall be my forwardnesse. Yea, and 'tis fit for my Text too in part; for this is the exposition ofAretius in locum. Aretius andZuing. in locum. Zuinglius: the words of the former are these; Praepositos hîc Magistratus intelligo, aut certè Seni­ores qui populo praesunt, & in caetibus fidelium authoritate an­tecellunt. The other is not so confident in his opinion, and therefore sayes only, Videtur referendum esse ad Ma­gistratus obedientiam. The reason of both is rendered by them both, Quia de Ministris priùs jam egit versu septimo. [Page 8] I must confesse, that I subscribe not in judgement to this their opinion, but yet 'twill advantage me to make use of their mistake. S. Chrysostome seemes at first to be the Author of this opinion, sed parum commodè sayesHyper. in locum. Hyperi­us; and his reason is double; scil.

1 Because the Hebrewes at that time had few or no Ci­vill Magistrates that professed the faith; but on the con­trary, cruelly endeavoured their violent suppression. But (by his leave) if the sense would beare it, the exhortation were just, to admonish the people to obedience, even to them, since they were ordained their Magistrates: as ye shall heare hereafter.

2 Because in the insuing words, the Apostle tels them, that they watch for their soules. Atqui Magistratus civiles (sayes Hyperius) non incumbunt propriè saluti animarum; sed tuentur ea quae sunt salutis externae, & corporalis: But (sayes he) 'tis the property of the civill Magistrate, to care for the externall government of the bodie, and not to im­ploy himselfe about the affaires of the soule. That's his reason indeed. But we know it otherwise (blessed be our Almighty Protectour) in these flourishing Kingdomes. For he that is the Defender of the Faith, and Supreme, as well in Ecclesiasticall, as Civill matters, hath, doth, and I pray God long he may, Watch over our soules, although not by immediately exercising the function of a Minister; yet mediately executing his sacred and religious justice and providence, by the learned and vigilant Lords, both spirituall and temporall. Yea, let me go a little further yet too; and with humblest thankfulnesse let me acknowledge, that immediately also he watches over us, by his care of the Church, and preserving it from injuries by his royall protection. Thus doe we justly acknowledge that he is our [...], our Prince, to whom of right it belongs to have the rule over us.

Our second sort of Expositors, will have the word to intend our reverend Prelates: and justly. They are stiled by

• 1 Tremellius, and Arias Montanus; Duces, our Cap­taines.
• 2 Beza; Ductores, our Leaders.
• 3 The vulgar Latins, Leo Iuda, Iohan. Benedict. Pa­risien. and Stephanus; Praepositos, which
• 4 The Rhemish Test. englishes, Prelates.
• 5 Fabritius, and Sebastian Castalion; Gubernatores, our Governours.

1 Praepositos vocat pastores, & Episcopos, so sayes Cornelius a Lapide.

2 Pastores, & Gubernatores; sayes Hemmingius.

3 Praelatos, & Superiores; so Dionysius Carthus.

4 Ecclesiae Pastores, saies Hyperius: And he renders the reason why these are meant, and not the Civill Magi­strates; Cum enim inter Hebraeos variae subinde sererentur opiniones, &c. The Hebrewes were contentious in the va­riety of their opinions: Some denying CHRIST to be GOD: some rendering him not; and some, but equall with Moses: some contending for the ceremonies of the Law: and lastly some too, hammering out of their owne braines other such doctrines of errours; and yet every one boasting of his opinionative learning, and vaunting of his skill in the exposition of the Scriptures. In the mul­titude of these disturbances a cure was provided. They had a Prelate to appeale unto, whose care it was to recon­cile their differences. Our Apostle therefore endeavou­ring their satisfaction, admonishes them to obedience to those that have the rule over them. This I conceive to be proper. We'l follow this exposition, and according to their Titles we'l enquire into their Offices.

Ye have heard that they are our Captaines, Leaders, Governours, Prelates, which are here intended. They are those in every Countrey, to whom by a just power is committed the government of the Church. Not any schismaticall Sectarie here; nor any selfe-conceited railer beyond the Seas. Not the grave-bearded Brownists; nor the down-look't Separatists; nor the disorderly Ana­baptists. Not the Apron preachers of some Sects; nor the illiterate, pettish Baulers among others. These are the Authors of distraction, not order; and the ring-lea­ders to mutinie and rebellion, not the composers of differences intended in my Text. Such as these have formerly swarmed in this our Kingdome; but (God be blessed) the care of those who watch over us, hath corrected the furie of their publike disorder. Did ye but heare them in their Conventicles in those Countries where they have gained their freedome, you would wonder that men should be sold to such folly. Ye know what once did save the Capitoll, ‘Sollicitive Canes, canibusvè sagacior Anser.’

But these we can scarcely imagine worthy to be ranked with them, because (on the contrary) they are Traitors to ours. Ye would hardly beleeve how gravely they will speak their undigested crudities; and father their contra­dictions upon the blessed Spirit. They will maintaine a precedencie indeed; but 'tis preserved in each persons opi­nion of his particular selfe. Every man among them is best, although none be good: all are Lords; none Sub­jects. Had they but so much of reason as they want of re­ligion, I doubt not, but they would espie their own enor­mities. But so long as they hug themselves in these their vanities, give me leave to determine them to be none of the [...] my Apostle meanes.

In our Church they are the most reverend Arch-Bi­shops, the right reverend Bishops, and those whom they appoint for the preservatiō of discipline in our flourishing Church. 'Tis confessed that some will storme at my opi­nion, to whom the name of a Bishop is a strong purgation. But them I remit to their owne [...], Geneva: and if want of imployment be the cause of their exception, let them confer about a better exposition of S. Iohn, Rev. 9.3. See the fate of error, how it concludes in ignorance, and where contention is grounded upon a disturbed passion, how does it vent it selfe in termes appropriated to follie? If Learning and Religion be growne so much out of their fa­vour, as that Academicall Degrees, and Ecclesiasticall Orders render us Locusts, we'l wish that they may once be banished into their wits, or else remit them to their Fornace. They will be angry (I beleeve) if I should re­tort it upon themselves:Plin. nat. hist. tom. 1. lib. 11. cap. 26. I resolve therefore not to stile them Locusts, but me thinks they come very neere the Py­ralis in Plinie, which so long as it is in the fire, it liveth: but if it chance to leape forth of the Fornace, and to flye far into the aire, it dieth. Their beginning is the Ignis fa­tuus of an unhallowed zeale; I meddle not with their end. These notes are truly Nigro carbone notandae: I leave them therefore to the judicious censure of Authority.

'Tis strange too, that their great Abbettour should so much mistake; as to say, thatBeza in annot in locum. Gradus Episcopalis est Ec­clesiae Apostolicae ignotus. Certainly in this, the fury of his passion quarrelled with his learning, and thence he fell in­to this raving phrensie. Otherwise I cannot imagine how it will be maintained, that because our Apostle uses the plurall numher in my Text, we may therefore conclude with him, Nondum illum gradum Episcopalem fuisse in Ec­clesiam inuectum. He proceeds to speake what (for his [Page 12] owne sake) I blushed at when I read it, A quo certè Satan suam Oligarchiam auspicatus est, quae in tyrannidem illam Antichristianam evasit, & nunc quoque Ecclesiae instauratio­nem remoratur. I will not english it for their sakes whom it least concernes; nor confute it, lest by that they conject­ure at what I conceale. Such opinions as these have spawned sedition and often howled and yelled in our Mother the Church. But alas, did their maintainers but consider the burden of these our Captains, our Leaders, our Governours, our Prelates; I presume their contention would be changed into pitty; and their opposition would end in obedience to these that have the rule over us.

Would ye know their burden? Let my Apostle speake it in the ensuing words, They watch for your soules as they that must give an account: And letCor. a Lapide in locum. Cornelius a Lapide ap­ply the words, Quantumuis honoris, reverentiae & obedien­tiae deferas praeposito, nunquam onus, & periculum quod ipse pro te suscepit adaequabis; All the honour, reverence, and obedience which ye performe to your Prelates, will never countervaile their burden, and danger. Or else here Hem­mingius his conclusion, Gravissimum, & laboris, difficul­tatisque plenissimum est pastorum officium: the ministeriall function is both weighty, and laborious even in inferiors, what then may we deeme it to be in superiours?

Would you know their care? LetFulg. in Verba, ipsi enim per­vigilant, &c. Fulgentius speak it. Soliciti sunt, sayes he,

• 1 Praedicando.
• 2 Bonum exemplum praebendo.
• 3 Exterior a providendo.

They are carefull in their

• 1 Doctrine.
• 2 Coversation.
• 3 Hospitality.

Hence our Countrey-man theNic. [...] Gorran. in verba qua­si rationem reddituri. Dominicane concludes, that curae praelatorum requiritur;

• [Page 13]1 Solicitudo, quia pervigilant.
• 2 Magnitudo, quia rationem reddituri.
• 3 Multitudo, quia pro animabus vestris, non tantùm pro suis.

Tho. Aquinas upon the place observes, that because they are Pastores, therefore they doe, or ought to imitate the Shepherds in Luke 2.8. Which at the Nativity of our Sa­viour, did both abide in the field, and also watch over their flocks by night. Yee heare their burden and care; and (if as yet yee are not snatched up into admiration) I shall heighten you with that of S.Chrys. in locum. Chrysostome, Miror si potest salvari aliquis rectorum: But letG. Estius in locum. Gulielmus Estius qualifie him: Haec dicit respiciens ad multitudinem eorum qui per am­bitionem sese conjiciunt in illam tanti momenti functionem: for God forbid that the admiration should extend to a univer­sality without any exception, Nam legitimè vocato, & fide­liter, atque ex charitate sacrum illud munus exercenti, qualis fuit ipse Chrysostomus, periculum esse non potest, sayes the same Estius.

Ye have heard their labour: or else letAug. de civ. Dei. Saint Augustine speake it, Episcopus nomen est operis. Wherefore (my be­loved) as ye are

• 1 Souldiers, so yee must obey your reverend Prelates, for ye heard that they are your Captaines.
• 2 As ye march in your ranks towards the Kingdome of Heaven, so ye must observe them, for they are your Leaders.
• 3 As ye live in the blessed time of a flourishing Church, so ye must sub­mit unto them, for they are your Governours.
• 4 As ye are in subjection, so ye must [Page 14] obey them; for they are Praelati, they have the rule over you; so sayes my Text. I will conclude this point with that of S. Chrysostome,
  Chrys. in locum.
  Malum est ubi nullus est principatus, & multarum cladium extitit occasio: which I will english thus: The want of Episcopall jurisdiction, hath proved the cause of many a bloudy contention. Or I wil conclude with that of Cornelius a Lapide, Cum tantum sit onus praepo­siti,
  Cor. a Lap. in locum.
  promptè illi obedito, nè si sis dyscolus, & inobediens onus ejus aggraves, sub quo ipse gemat dum cogitat, quòd pro tuâ in­obedientiâ, & malitiâ Deo rationem reddere debet. Let the weight of the Prelates function, be a forceable argument to perswade you unto a submissive obedience. 'Tis most just, 'tis most necessary: my Apostle commands it; Obey them that have the rule over you, and submit your selves: which is the second Generall, The duty injoyned: viz. Obe­dience, and Submission.

Vnwelcome newes commonly renders the messenger unacceptable; and when we are displeased with the mes­sage, we frowne upon the deliverer. An ill plea it is (I confesse) for my selfe, since the subject of my insuing Tract must be that which is generally cried downe by op­posers, Obedience. But he that for feare of displeasing, neglects his commission, must undergoe a censure for his effeminate fearefulnesse. To you therefore (my beloved auditors) must I preach the words of this great Doctor of the Gentiles, Obey, &c.

Whom ye must obey, ye have already heard. How ye must obey comes now to be handled.

1 Obedite, & obsecundate, say Tremellius (out of the Greek) and Stephanus.

2 Parete, & obsecundate, sayes Beza.

3 Obedite & auseultate, sayes Tremel. out of the Syriac.

[Page 15]4 Parete gubernatoribus vestris, & estote dictis illis obedi­entes: so Fabritius out of the Syriac.

5 Obedite & subjacete: So sayes the vulg. Lat. Arias Montanus, Iohannes Benedictus Parisiensis, and others.

6 Parete, & obsequimini. So Sebastian, Castalion.

7 Parete, & concedite. So Leo Iuda, and Erasmus. Hyper. in locum. Hy­perius renders the reason why 'tis translated concedite. Non solùm convenit illis parere (saies he) verùm etiam quaedā con­cedere, & permittere, &c. Since we know that 'tis impossi­ble even for the worthiest Divine to be so exactly accom­plished, and his hearers so discreetly judicious, as that he may hope to give content to every one in all things: Alij causantur pastorem non satis doctum, &c. Some are accu­sed for their lives, some for their ignorance in Schoole-divinity; some for not being at all, and some for being too much (as they will have it) read in the Fathers; eve­ry one is accused for one thing or another, whether justly, or unjustly, Propterea Apostolus cupit aliquid eis concedi.

8 Cedite saies Pelican: primò enim obedientiam, deinde honorem illis deferri jubet. And he wants not his reason: Cedimus enim (saies he) & nos submittimus iis quos honore prosequimur, & superiores agnoscimus.

9 Subjacete saies Ludovicus Tena: and that,

• 1 Non resistendo.
• 2 Non vos iis co-aequando; sed potius reverendo, & honorando ut superiores.

10 The Greek hath the first word [...]. Now [...] signifieth oratione flectere, as Stephanus will tell you: whence [...] Suada is made the Goddesse of Eloquence: so that the Apostle requires us to harken to, and obey the doctrine of the Clergie.

The second word is [...], credo (not of [...] for that's too narrow) and it signifieth (as saies Tertullian) [Page 16] obedientia humilem, submissam, & supplicem exhibere; yea, such obedience as forbids all replying, or answering again.

G. Estius in locum. Estius quotes Theophylact and Oecumenius for transla­ting it Exactam obedientiam, ut si operibus illis serviendum sit, non detractent: Such exact obedience, as (upon a good occasion) denies not assistance by purse or paines: For (sayes he) the Greek word signifies locum dare; submittere se; & obsequiis subjectionem ostendere.

The varietie of these Versions hath caused diversitie of opinions.

1 Fulgentius thus; Obedite quantum ad praecepta, ut faci­atis ea quae per eos praecipit ecclesia. Subjacete, ut reverentiam exhibeatis.

2 Hugo Cardin. thus; Obedite quantum ad praecepta: Sub­jacete quantum ad correctiones, et disciplinas. And he con­firmes his interpretation of the latter by the authority of Lev. 5.3. where the Vulg. Lat. reades it, Si tetigerit quic­quam de immunditiâ hominis, &c. subjacebit delicto, id est, saies he, poenae delicto competenti.

3 Dionysius Carth. thus, Obedite praepositis vestris, eorum praecepta servando. Subjacete reverentiam exhibendo. And he confirmes it by our Saviours words in Luke 10.16. He that heareth you heareth me, and he that despiseth you, de­spiseth mee. From hence Gorran glosses upon the words thus: Obedite, &c. mandata sua implendo. Subjacete reve­rentiam exhibendo.

Which although it be the same with the former; yet he grounds it upon another place of Scripture, viz. Col. 3.20. Children obey your parents in all things, for this is well pleasing unto the Lord: where by parents he understands, our reverend spirituall parents.

Tho. Aquinas upon my Text observes, that a twofold dutie is required in us towards our spirituall overseers. viZ.

[Page 17]1 Obedientia, ut ipsorum mandata impleamus: which he presseth by that, in 1 Sam. 15.22. Behold, to obey is better than Sacrifice; and to harken, than the fat of Lambes: Quia per victimas aliena caro, per obedientiam verò voluntas propria mactatur sayes S. Gregory. Because in sacrifices the flesh of others, but in obedience the will of our selves is made the oblation.

2 Reverentia, ut eos honoremus tanquam patres & ipso­rum disciplinam toleremus: to honour them as Fathers, and to submit to their discipline. This he confirmes both out of the first of 1 Peter 2.13. and Rom. 13.2. Whosoever resist­eth the power, resisteth the ordinance of God.

Thus then ye see according to the generality, that two things belong as due from us to our Prelates, viz.

• 1 Obedience to their doctrine.
• 2 Obedience to their discipline.

The former is due to the whole Clergie in generall, who divide the word of truth aright; the latter, to those in par­ticular that have the rule over us. Vpon these two columnes I shall erect the fabrick of my insuing tract: and first of the first; viz. Obedience to their doctrine.

Generall positions for the most part command our be­liefe; and require not arguments to presse our assent. To harken to the Preacher then we know it our dutie; and even children by imitation forbeare a neglect. I hope there­fore that your religious approbation of this generall Thesis, will not need my industrie in the proofe of its ne­cessitie. It is Lippis, & tonsoribus notum. Yet to satisfie the objections of a scrupulous conscience; and to correct the petulancie of refractory disturbers, I shall first lay downe the qualitie of the persons to whom we must at­tend: secondly the manner of attention, and obedience we are to performe unto them. And first of the first.

The Eye and the Eare are the darlings of the world, and outstrip the rest of the senses in their generall credit. Thus it is the custome to skan our Ministers by their precepts and examples. They are both the Vbera, the dugs of the Church, through which the people suck their divinitie. That Church is therefore subject to censure, of which (in respect of these) we may take up that complaint in Cant. 8.8. We have a little Sister, and she hath no breasts. 'Tis farre better where but one is dried up, so the other give milke, be it precept or conversation; although I must con­fesse even that case very dangerous. 'Tis fearefull for a Minister to bee criminall in either: Yet for those which have not the gift of preaching, our holy Church hath or­dained a learned supply in the Books of Homelies: but for the other she cannot provide any remedie but by discipline. Ye have heard of the Law-givers answer; who being de­manded why he appointed no law for the punishment of a Parricide, replied, because he never imagined that any wold be guilty of such barbarous inhumanity. I hope the same too of our Ecclesiasticall brethren, that none will be guilty. I shall onely therefore put you in mind (my reverend and most affected brethren) of that of S. Gregory; In exemplum culpa vehementer extenditur, quando pro reverentiâ ordinis peccator honoratur. He's yet more tart; please you to heare him speaking to them especially who are placed in authority; Scire debent Praelati quod tot mortibus digni sunt, quot exempla perditionis ad subditos transmittunt. Or if you please to have a shorter memento, take that of S. Hier. Gran­dis dignitas Sacerdotum, sed grandis ruina si peccent.

But let me not forget my selfe. Come I here to question the Priest, or rather to admonish the people? The for­mer I refer to our judicious Consistories; the latter is the businesse that's now to be handled.

'Tis a common delusion of the deceiving Serpent to whisper into the Laity a contempt of the Clergie. Alasse, alasse, 'tis too frequent; for we often see, that their false accusations render him obnoxious, whom they desire to have so. The rude vulgar sit in judgement upon their Pa­stours, and condemne them for their innocency. Should their verdicts passe, Religion would become retro­grade; and he should be accounted wicked who refuseth to bewicked. They strive upon a curious inquisition to make him culpable; and upon the least discovery of the smallest imperfection, they voice him scandalous. This (I am sure) is not the effect of religious obedience.

The interlineall Bible upon our Obedite, tels us in a marginall note, Praecipimur non discutere vitam praesidenti­um; nam qui illos spernit Deum spernit. The inquisition into the lives of them that have the rule over us, ought not to be the businesse of those that are of the Latty. Io. Arb. in loc. And Io­hannes Arboreus goes farther. Non satagere debent subditi, & curiosè disquirere num sui Domini, & praefecti honestè an turpiter vivant, modo eis recta, & honesta praecipiant. Infe­riours are presumptuous, if instead of attention to the Do­ctrine, they pry into the conversation of their spirituall superiours. Si benè dixerimus vestrum est; si benè vixeri­mus nostrum est, sayes Saint Augustine: our wholesome doctrine benefits you; but our godly lives are advantagi­ous to our selves.S. Chrys. in loc. Which puts me in minde of answering a question propounded by S. Chrys. and others; Whether the doctrine of a Minister may be neglected, where his conver­sation is to be blamed? Haymo sayes,Haymo in locum. that we owe obedience to them, In quantum doctrina, & mores illorum sancta, & pia existunt; so long as their doctrine is orthodox, and their lives unreproveable. But yet (sayes he) Si à viâ re­ctitudinis aberrent, non faciamus qualia agunt, sed qualia [Page 20] dicunt, &c. If their lives be tainted, let us follow their precepts, and decline their practise. And he grounds it upon our Saviours speech, as it is in Matth. 23.2. and 3. The Scribes and Pharisees sit in Moses Chaire: all there­fore whatsoever they bid you observe, that observe, and doe; but doe not ye after their workes. Anselme (quo­ted by Ludovicus Tena) is of the same opinion, that the enormities of the person ought not to bring contempt to his doctrine: Subjacete praepofitis (sayes he) non tantùm bo­nis, & sanctis, sed etiam peccatoribus. Nazianzen will tell you, that although the Signet be Lead, or Iron; yet it will leave the same impression as another of Gold. S. Augu­stine will tell you, that the water which passeth through an earthen Pitcher, refresheth the Herbs, as well as if the Ves­sell were made of Silver. Heare then S. Chrysostomes dire­ction; In causâ fidei dum praepositus malignus extiterit, fuge illum, & evita, non solùm si homo fuerit, sed etiam si Angelus de Coelo descenderit. Si verò in vitâ moribus malignum dicis, noli curiosus esse, &c. In matters of faith if he prove erro­neous decline him; yea, though he were an Angell from Heaven: but be not too quick-sighted into the affaires of his life. Hisce etiamsi dyscoli sint, & scelerati, obediendum est, saies Theophilact: Their impurity must not detract from your obedience: Aug. Ser. 5. ad fra­tres in ere­mo. De obe­dientiâ ad Sacerdo­tes suos. S. Chrys. in com­ment. in Gal. 1. but it must be with S. Aug. his distin­ction, Non quia mali sunt, sed quia bona observare praecipiunt, quibus obedire debemus. Your obedience must be founded upon the purity of their preaching; not the impurity of their manners. S. Chrysostomes determination in an other place is good; Si qui praesunt improbi forent, innumerisque scaterent malis, ne sic quidem fas esset discipulo dictis non au­dientem esse, &c. Though they that are set over you should swarme with impieties, yet it freeth you not from attending to their wholesome admonitions. But with that [Page 21] take the limitation of Erasmus; modò ne pertrahant ad impi­etatem; so they seduce not to evill. Or with that of Hem­mingius; Sit regula vox Euangelii, &c. Let the Gospell be their rule, against which if they preach, ye are freed from obedience to their doctrine in that particular. His ground for it is that of Cornelius to Peter in Acts 10.33: Now therefore we are all present before God, to heare all things that are commanded thee of God. Anselme's opi­nion is the same; Obedite, id est, obtemperate jussis eorum in omnibus, nisi fortè malum aliquod jusserint, &c. But he goes yet further, sed caetera omnia, etiamsi non videantur esse bona, &c. Obey their commandements so far as they are good; yea, even in things which at the first appearance seeme not to be good. Wherein me thinks he gives a se­cret check to those whose too too scrupulous consciences make them so superciliously strict, and so haughty mind­ed, that their owne opinions (though never so erronious) must sit in judgement upon the actions of their Ministers. They will be censurers, though their judgements are de­praved; which makes indifferences appeare to them sin­full. Their forward censures hurrie them into errours; and their presumptuous selfe-conceitednesse is the ground of their disturbances. They are out of the way, and yet they had rather to nuzzle themselves in an errour, then be­come so wise as to acknowledge their folly. Too many alas of these does our countrey labour of: most of whom (for feare they should be convinced of their opinions, and so become zealous with sobriety) have quit our countrey to flie into their Canaan. Thus timor addidit alas, the feare of conformity hath made them to use the wings of their ships: and (as if they were begotten for rebellion) their spirits of contradiction disdaine the confines of our flou­rishing kingdomes. But for my part I shall wish them al­wayes [Page 22] a prosperous gale to carry them to their Port; Na­vigent Anticyras, so we be no more troubled with their schismaticall censures, and clamorous disturbances. In­different things in themselves doe in a manner alter their nature when they are commanded by authority. It is the tenent of ourConsti­tutions & Canons ec­clesiastical; Can. 30. in sin. Things of them­selves in­different, do in some sort alter their na­tures, when they are either cō ­manded or forbidden by a lawfull Magistrate: and may not be omitted at every mans plea­sure, contrary to the Law when they be commanded; nor used when they are prohibited. Church, and it shall ever be mine. I will therefore obey even in such things, Etiamsi non videantur esse bona: for my particular judgement shall never justle the authority of so many reverend Divines, nor a private saw­cinesse oppose the learned acts of a judicious Convocation. I confesse that I cannot chuse but take notice of the judge­ment of God upon these schismaticall Precisians: for whom spiritual pride hath puffed up into a schisme in our Church, a seduced judgement banishes into ignorance of their temporall blessings.

The quality of the persons to whom ye are comman­ded to yeeld obedience, ye have already heard: The man­ner of our obedience followeth.

Aug. Ser. 7. ad fra­tres in ere­mo, &c. Obedientia sine discretione cassa est, & vana, sayes S. Au­gustine: Obedience without discretion is vaine: but he tels you how, non ex parte obedientis, sed praecipientis; not in him that obeyes, but in him that commands. That lights upon him that is the author of the edict; and not upon the conscience of him that's obedient. Tho. Aquinas distin­guisheth of a threefold obedience,T. Aquin. 2a. 2ae. q. 104. art 5. which I may apply to that which is due to the Fathers of our Church: viz.

1 Sufficiens ad salutem: That which is sufficient to our salvation; which bends in humility unto what it stands ingaged.

[Page 23]2 Perfecta; quae obedit in omnibus licitis: such as is conver­sant only about such things as are lawfull.

3 Indiscreta, quae etiam in illicitis obedit: such as questi­ons not the lawfulnesse of the thing commanded; but by a too facile, and un-man'd disposition, yeelds in obedience to matters unjust. Now whereas in another place after­wards the same * Schoole-man questions;T. Aquin. 2 [...]. 2ae. q. 186. art. 4 Vtrum obedien­tia pertineat ad perfectionem religionis? Whether obedi­ence concurs to the perfection of Religion? His conclusi­on is affirmative: Non quasi indigentes dirigi ad perfectio­nem acquirendam; sed quasi per hoc se conservantes in eo quod ad perfectionem pertinet. Should I english Aquinas I must make use of the distinction betweene Incipiens, Proficiens, and Perfectus, before I should render satisfaction to some curious inquisitors; and in conclusion (for ought that I know) they might prove as captious. I shall leave them to their frowning opinions; and conclude this point with S. Bernards determination; Verus obediens mandata non procrastinat; sed statim parat aures auditui, linguam voci, pedes itineri, manus operi, & se totum intus colligit ut man­datum peragat imperantis. The obedient Christian upon his first command devotes himselfe wholly to the obser­vance of his command.

I have done with your obedience required to the doctrine of the reverend Clergie, implied in the word [...], obey. I come now to your obedience required to the discipline of the Church, included in the other word [...], submit your selves.

badnesse of conditions procured the goodnesse of Lawes. Vt quos natura ipsa in officio retinere non poterat, ij magnitu­dine [Page 24] poenae à maleficio submoverentur, sayes Marc. Tul. Cic. that punishment might supply the defects of nature. What was the ground of our Lawes, is the ground likewise of our obedience: for (sayes Iohannes Arboreus) Nos propter peccatum alijs hominibus subjecti sumus. Sin brought in sub­jection: Nam natura omnes aequales genuit; sed inaequalitas quae accessit ex vitio, est ordinata ex Dei judicio, unde nos opor­tet obedire hominibus: for nature intended an equality at our generations; but the pravitie of our dispositions was the cause of inequality in our persons. No marvell then that the Church may not want her discipline, when so many of her members will not want their defaults. Our Apostle not ignorant of the need of power in Ecclesi­asticall governement, insinuates the necessity in his pre­cept to submission: And submit your selves.

But durus est hic sermo. Diverse will better relish our doctrine than our discipline, and will be content to obey so they may not submit. Miserable men as they are, they would faine go to Heaven, but they are loth to stoope low enough to enter in at the gate. Did they but consider, or propose unto themselves the true and just ends of obedi­ence and submission, I presume their depraved judgements would easily condescend to the necessity thereof. Let Hemmingius tell them of his twofold end thereof: viz.

1 Vt honestâ, & gravi disciplinâ politeia ecclesiastica gubernetur: for the governement of the Church by grave and religious discipline.

2 Vt obtemperantes ministris Dei, consequamur promis­sam immortalitatis gloriam: that by our submission we may inherit the promised crowne of immortality.

Well then, we must not only be obedient to the precept, but also subject and conformable to the government. Yea, moreover (if Ludovicus Tena may speake) Non tantum in [Page 25] his quae sunt de jure divino, sed etiam in his quae superad­dunt de humano; quorum observantia paci, & tranquilli­tati ecclesiae expediat; vel ad mores bonos aliquo modo con­ducat, saltem ex parte finis, licêt res de se sit indifferens: not only in things directly commanded in sacred writ; but also even in things which are added by the reve­rend Fathers; conducing either to the peace of the Church, or to the good behaviour of men; yea, though in themselves the things be indifferent.

If this be true (as no man I am sure can justly deny it) what shall we account of the impudent disturbers of the Hierarchie of our Church? What, not a Bishop to governe? Shall their Lay-Elders, forsooth, (such as the Elder Church never dream'd of) and their handi­craft-sticklers in ecclesiasticall matters, usurpe the au­thority that belongs to the Prelates? Alasse (my bre­thren) ye know 'twas Plato's determination touching Common-wealths, Tum demum fore beatas res publicas cùm aut reges saperent, aut sapientes intelligerent: that they'd then best flourish when Kings grew wise; or wise men Kings: and shall it not hold so too in the Ec­clesiasticall discipline? Must a Dictator ab aratro be preferred before a learned Doctor in divinitie? Must we neglect the Vniversities to rely upon Enthusiasmes? Away with these schismaticall disturbers of our sor­rowfull Mother. Shall our most reverend Clergie have all the labour, and shall their requitall bee no­thing but mallepert disobedience?Calvin in loc. Pastoribus er­go non tantum obedientia de­betur, sed eti­am honor. Calvin him­selfe determines, that honour of duty belongs un­to them. Saint Bernard tels us, Parendum est ei tan­quam Deo qui nobis est vice Dei, in iis quae non sunt apertè contra Deum. We must submit to him as God, who [Page 26] is placed over us as God, in all things not directly contrary to the word of God. And who is that, but (in, and over both Church and Common-wealth) our gracious and dread Soveraigne: under him immedi­ately in the Church the most reverend Arch-bishops: and so descending to every particular, and Parochiall Priest? Every such particular Rectour of a Parish re­ceives that command from God which we finde in 1 Kings 20.29. Keepe these men; if by any meanes they shall be missing, then shall thy life be for theirs: and shall they have no respect; yea, though they are the most inferiour of the Apostles? Yes doubtlesse, or else when God shall question them in the words of the Prophet, Ier. 13.20. Where is the flock that was given thee, that beautifull flock? If they reply, that they were lost through their owne disobedience, God will certainly ranke them among the Goats, which shall be separated from the Sheepe. 'Tis true that Ia­cobus Faber Stapulensis tels us of some,Iac. Fab. stap. in loc. Qui suis non in­vigilant, quia sui non obediunt; who neglect their flocks, because they neglect their obedience: but he concludes, hi inutiles sunt gregi, & grex illis; these are unprofitable to their flocke, and their flocke to them. The argument then holds currant, A minore ad majus: If Parochiall discipline requires submission in the Pa­rishioners to their particular Pastor; ought not much more both Sheepherds and Sheepe, both Priest and People, to submit with all reverence and humility to Episcopall, to Provinciall discipline? The crimes of our age are too epidemicall to give me leave to flat­ter my selfe with a beliefe of a generall integrity, and concionable, lowly obedience. I know that among us [Page 27] are diverse of Saint Paul's [...], unruly, and dis­orderly persons, such as hee found among the Thessalonians, 1 Thess. 5.14. Yea, and of his [...] such as hee complaines of in the first of Titus, vers. 10. But let his command be fulfilled, Warne them: and if that will not suffice; shall authority ly languishing in despare of redresse? Shall the in­sulting opposition of head-strong perversenesse, foile the justice and pre-eminency of power? Nay rather let the sharpest edge of Ecclesiasticall Discipline make an incision, than the gangrene bee suffered to run into an universality.

The time is spent. I shall conclude in a word of Exhortation.

First to you (my reverent and learned brethren) I must crave leave to addresse my selfe, not for your information, but your remembrance. Obe­dience and Submission in the inferiours, is com­monly grounded upon the examples of their betters. Yee know your Obligations to Epis­copall jurisdiction: let mee beg your continuance in the practise, for I doubt not your subscription. If the Sunne bee eclipsed, the whole hemisphere is obscured. Let your burning Tapours light the Laity to a sight of their duty; and your care­full practise invite them to submission. Your Ca­nonicall obedience requires your observance; and your sacred functions will challenge imitation. For mine owne part, if I am too young to admo­nish, I am not too old to learne. Your gravest ex­amples shall make mee travell in your religious [Page 28] steps; and your learned precepts shall make me your disciple.

To you (my beloved of the Laity in generall) I shall prescribe the duty of obedience and submission, such as yee have heard mee allready treate of. Correct the fury of your unhallowed vices; and trace the way which your Divines prescribe you. Let their discipline bee your governement; and their doctrine your practice. So shall your obe­dience be crowned in the end with joy, and your observance with eternall reward.

To you in particular (who are elected the Guardians of your severall Parishes) I must preach both obedience and diligence. Remember that GOD whom yee called upon to witnesse the promise of your fidelity. The enormities of your Parishes are your owne particular crimes, if yee proceed not legally in your just present­ments. Yee remember your oathes; and yee know the punishment provided for perjurie; wherefore let him that hath eares heare. Affe­ction is a Traytour, and favour is a Parasite: briberie is deceitfull, and neglect is damnable where they win the person to abrogate his oath. Your cause is just; feare not detraction: your oathes are religious; vallew not the envious: yee are supported by power; shake not at affronts.

Thus if every one of us performe our com­mands, our consciences will bee our continuall Feasts. If wee all joyne in obedience, and submis­sion to the powers below, for the sake of him [Page 29] who sitteth above, our lives shall bee free from distractions here; and our deaths shall open to us the gate of eternity. Even so, O God of Heaven, guide us whilest we live in this valley of teares; and afterwards receive us into our Masters joy. Amen.