THE SCHYSMATICAL PƲRITAN.
A SERMON PREACHED AT WITNEY concerning the lawfulnesse of Church-Authority, for ordaining, and commanding of Rites, and Ceremonies, to beautifie the Church.
By GILES WIDDOWES Rector of St. MARTINS Church in Oxford.
Vnto the pure all things are pure, but vnto them, that are defiled, and vnbeleeving, nothing is pure; but their Minde, and Conscience are defiled.
Printed at Oxford for the Author. 1630.
TO HIS GRACIOVS LADY, KATHARINE, DVTCHES of BVCKINGHAM HER GRACE, all health, prosperity, and salvation through Iesus Christ.
IMportunitie of friends hath with vn-answerable perswasions constrained me, to imprint this Sermon: because an ignorant zeale of some hasty spirits, would cry downe the lawfull Authority of the true Doctrine, and discipline of our Reformed Church. I therefore desire your Graces [Page] favour most earnestly, to accept these my first fruits, sacrific'd on the Presse; and to wish them safe protection. My oblig'd duty directs, and necessitates me, to be thankefull vnto you, for your speciall favours beyond my desert, to dedicate myselfe, and these my orthodoxe labours to so good, and Gracious a Lady. The Lord Crowne your merits with spirituall, and temporall blessings for Christ Iesus sake, and that for the hearty praiers of
TO THE PVRITAN.
IT is your practise, to run from the Church. Iam sorry, that so learned, and so holy men, as you would seeme to be, doe want true Christian patience, to heare orthodox holy doctrine. But let me intreat you, to vnderstand me this one time. I hope it will be for your edifying. This is my prayer vnto Almighty God through Iesus Christ. My businesse with you is the Puritan: whose name distinguish'd, whose essence rē d'red in the very property, and whose severall kinds essentially differing, I giue into your owne hands, that you may see, and learne true Reformation.
Concerning the name (Puritan) it is ambiguous, and so it is fallacious. For some good men are called Puritans: and they are Puritans indeed. They are pure in heart, and so blessed, that they shall see God. Mat. 5. 8. And some evill men are called Puritans, who desire to seeme to be iust, and holy; but in their doctrine, and discipline, they are the vnderminers of our True, Protestant, Reformed Church. Are you [Page] angry, because I tell you the truth. Be angry but sin not, and I will tell you, the essentiall definition of this fallacious Puritan.
A Puritan is a Protestant Non-Conformist. A Protestant, this is his Genus, his kinde of being. A Non-Conformist: this is his differentia, his essentiall difference, his essentiall Qualitie. A Puritan is a kind of Protestant. For he wilbe tryed by the Scriptures concerning his faith, and his Christian morall life, so farre as his Spirit will endure the text. But the scriptures deduceable sence in Essentials, Essentiates, Efficients, Finals, Subiects, Effects, and their Modalities, being opposite to their tenets, confounds this Professor, and overthrowes his Chaire: but he asham'd to forsake his seducing profession a long time vehemently clamarous, taketh fast hold only on the letter, and chapter of the text. So then this Puritan is a sullen fallacie of the Reformed Church: being confuted, he will not learne to turne: still he is pure, not really, but in his owne suppose. The Lord graunt him grace to reforme.
This Puritan is a Non-Conformist. For he is oppositely set, a Contradictist to the Scriptures deduceable sence in three things. The first is the 39 Articles of our Churches Reformed faith. The second is our Common Praier-booke. The third is the Canons of our Church. And yet the doctrine of the Articles, the faith of the common prayers, and the lawfulnesse of the Canons, are contained in the deduce-able sence of holy Scriptures. The Articles of our Reformed [Page] Churches saith, which he opposeth, are these: the 3. 6. 9. 16. 17. 20. 21. 23. 26. 27. 33. 35. 36. 37. 38. 39. This is proved in the severall kindes of this irregular scripturist. The praiers in the common prayer-booke, which he contradicts (being collected, and translated out of the Masse-booke, yet corrected, and purged from grosse errors) those selected prayers he refuseth every one, because they were thence collected. The Absolution he disliketh, because he makes a quere, whether the congregation did faithfully, and penitently confesse their sinnes. The Lords prayer hee will not say, because hee will make a praier like to the Lords praier. Nunc dimittis, &c: hee reiects, because he will not any praier, or hymne, but such as hee thinkes fit according to his owne will. The Letanie he saith is composed of coniuring, and swearing, and of vnnecessarie and vnlawfull Invocations. The collect on Trinitie Sunday, he saith is composed of an Impossibilitie. And that the last collect but one read at holy Communion is composed of vntruths. He is ill-disposed., oppositely affected against prayers at Christnings, Confirmations, and Burialls.
I make answere thus. To pronounce, He pardoneth, and absolveth all them, which truely repent, and vnfainedly belieue; is the actuall duetie of Evangelicall Priests, and so good a duetie is no sinne. Ministers (must) say the Lords prayer. The Lord hath said it. Luk. 11. 2. And they must make their praiers according to the forme of the Lords prayer. It is the text, [Page] they must vse no vaine babling: their forme of praier must be effectuall, not vaine; briefe, not stuffed with tautologies, and iterations. Read Matth. 6. ver. 7. 8. 9. God did regard vs with a Saviour, in that he did regard the Blessed Virgin with a Sonne, and a Saviour, therefore we say the Magnificat. Wee shalbe saved by the same faith, as old Simeon was, therefore we say Nunc dimittis. In the Letanie we pray to bee delivered from sinne, and punishment. And how must Christians pray for to bee delivered, but by Christs agonie, and bloody sweat, &c? And is this swearing, or coniuring? Is praying in the Winter, to be delivered from thunder, and lightning, vnnecessarie? Lightning, and thunder are Gods secret iudgements: he may afflict sinners with them in the Winter: though naturally summer bee the time for those terrifying Meteors: but because they are Gods secret iudgements, therefore we pray alwaies for deliverance. Is praying for theeues, and whores vnlawfull, the one being included in all men, travayling by land, or by water; the other being included in all women labouring with child? Our Saviour saith, that his Heavenly Father is mercifull to the iust, and vniust, and that all Gods people must be so mercifull Math. 5. 48. &c: And S. Paul saith, doe good vnto all. Gal. 6. 10: and therefore we must pray for all. On Trinity Sunday we pray to be delivered from all adversity; and it is thus in the Lords praier: Deliuer vs from all evill: And shall we not pray, as the Lord hath taught vs? In the last Collect but one at the holy Communion, [Page] wee Confesse our vnworthines, and blindnes: And wheresoever sinne is inherent, and a fighter, there must be necessitate causae, (sin being an actuall cause,) an vnworthynesse of Gods favour, and blind ignorance; not in the necessary precepts of saith, but in Contingents, with what particular blessing, when, where, and how God will blesse sinners. Prayers at Baptisme doe regenerate: though you denie this. Tis the text: Aske, and you shall haue. To pray is to Aske. To be Regenerate is to haue. The blessed Apostles did confirme the Churches, which they before had converted. Act. 14. 22. Act. 15. 32. For confirmation is a Principle of the doctrine of Christ next to baptisme. Heb. 6. 1. 2. Therefore S. Peter, and S. Iohn did pray & impose hands to confirme the Church with the holy Ghost. Act. 8. 17. And little Children being more weake in the state of Grace, then such Converts, must necessarily be confirmed by the Bishop, the Apostle of the Diocesse; though not by miraculous, yet by seaven, of the holy Ghosts gifts. We must pray for the dead. Thy kingdome come. Oh Lord raise the dead prisoners in the graue. And herein we pray for their soules, and bodies. God be with them, to comfort their soules deprived of their bodies; I say to comfort them with hast'ning the Re-vnion, and the consummate ioy of soule and body. Thus the Primitiue Fathers: Iunius, B. Bilson, Mornay, Chameirus. This is not to defend Purgatory, but the receaued answere against Purgatory.
These things being thus answered; obserue that [Page] this Puritan would obstinately cast out of the Church, Gods sauing mercy, saving hope, saving charity, and the seauen guifts of the holy Ghost. And what then is his religion, but faction? But marke those, that cause diuision in the Church, contrary to the doctrine, which you haue receiued. For they, that are such, serue not the Lord Iesus, but their owne bellies; and with faire speech, and flattering, deceiue the hearts of the simple. Rom. 16. 17. 18.
The third thing, in which this Puritan is Nonconformist, is the Canons of our reformed Church. These, 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 24. 29. 30. 31. 48. 49. 54. 55. 56. 57. 58. 60. 61. 73. 127. &c. But who is this Puritan? What is his name? Mr Rogers in his Preface to the 39 Articles, saith, that since the suppression of Puritans by Arch-Bishops, Parker Grindall; and Whitegift, none will seeme to be such irregular Professors. But the eie that beholds their daring oppositions in the Church, may very well beleeue, that such Rebellions are taught in their Conventicles. What Rebellions? Their teaching against the Kings Supremacie, a reiecting of our Reformed saith, a refusing of Gods holy worship written, which is the Common Praier-booke; a despising of Canonicall obedience; a repugning against our Reformed Church. Yet this seditious Schysmatique would be the most true Reformist of Church, and Religion: but read the Suruey of the Pretended holy discipline and hence it is euidently proued, that he knowes not what he is, nor what he would be. Therefore for his [Page] better edifying, let him learne to beleeue, to pray, and obey according to the vnderstanding Rules of this Reformed Church. For the 39 Articles are true precepts of faith; all Collected out of holy writ. The Common praiers are godly praiers. The Canons are true, & wholesome lawes. Therefore he, that will not beleeue, pray and obey according to this established estate of Church gouernment, is noe pure man in heart. He studies Consusion of Church, and Common-wealth. The specificall kinds of this Puritan promise neither truth, nor goodnes: and therefore let noe man fauour their vnrighteous dealing; and let our Church stand fast in her faith, instruct, correct, rebuke: that this Non-conformist may be a true Reformist.
The species; specificall kinds of this Puritan are these. 1. the Perfectist. 2. the factious Sermonist. 3 the Separatist. 4. the Anabaptist. 5. the Brownist. 6. Louesfamilist. 7. the Precisian. 8. the Sabbatarian. 9: the Ante-disciplinarian. 10. the Presuming Predestinatist. These ten kinds in their opinions are the best Christians: and every one differs in the Reciprocall Quatenus (i. e.) in his proper essentiall Quality from other, as much as white, and blacke: yet the same subiect of inhesion (man) may be all these ten, as the same eie is white, and blacke: though whitenes, and blacknes differ essentially.
1 The Perfectist is he whose purenes is continuata perseverandi actio sanctificans; neuer to sinne after baptisme. This is the Nouatian Catharist. But [Page] St Paul did sinne after baptisme. Rom. 7. This is a perfect keeper of Gods law. Thus he is a Papist. But S. Paul could not doe the good, which he would, but the evill which he would not. His opinion is, that a Christian sinning after baptisme is damned. Our Reformed faith is; That by the grace of God, he may Repent, and amend: and thus S. Iohn; if we confesse our sinnes, he will forgiue. 1. Iohn. 1. This Puritan sinnes against the 16. Article.
2 The factious Sermonist, is he, whose purenes is, to serue God with sermons, and extemporary praiers made according to his supposititious inspiration. His opinion is vaine glory: Preachers Compos'de not according to his hasty rule, he sayth are vn-worthy, and therefore they must not be heard to preach, nor resorted to, at holy Communion. Then S. Peter, (if vnworthines might depose Preachers) should neuer haue preach'd after his forswearing his master. Our reformed faith is, that we may vse the ministery of vnworthy Ministers. And tis strange that he commends himselfe to be worthy: whereas S. Paul is not a teacher of his opinion. 2. Cor. 2. 16. in these words. Who is sufficient for these things? This sinneth against the 26. Article. Another opiniō of his, is that preaching is better than Praier. But both being most necessarie: Preaching for to instruct the people; and praier to worship God, instrumentally to cause regeneration by baptisme &c. It followes, that this Sermonist is a peeuish disturber of Religion. A third opinion of his, is, that priuate Praier made by a tardy commer to [Page] Church is the sacrifice of fools. As if too late cōming to Church were not a sinne to be repented of: and that one soe ill prepar'd to ioyne with the congregation, should not pray for remission, and Gods blessing, and then praise the Lord with the whole Assembly.
3 The Separatist is he, whose Purenes is Pharisaicall. He commends himselfe in the Temple to be farre aboue all others for holines: Our Sauiour sayth that the Publican repenting was more iust than he. Luke 18. 14. His opinion is, that only he is the Elect, the Regenerate, and faithfull child of God. And that all others are reprobates, the wicked, the vnregenerat, and the damned: But Gods iudgments are vnsearchable. Rom. 11. 33. And who art thou that iudgest? why dost thou Iudge &c? Rom. 14. 4. 10. 11. 12. 13. The iudgment of our Church is, that al that are baptized are regenerat: Thus, Seeing that this child is regenerat & grafted into the body of Christs congregation &c. And the Church regulated by scriptures is the pillar and groūd of truth. 1 Tim. 3. 15. therefore belieue our Church. Regeneration is by infusion of grace, by sowing the good seed: (it differs frō increase of grace, & perseverance. Regeneratiō is ortus boniseminis, the springing of good seed: This good seed did grow in stony and thorny ground. Regeneratiō is the individual act, making Christians. Increase of grace & perseverāce preserue Christians. And morall perswasion cannot regenerate stony and thorny hearts dead in sinne. Therefore regeneration being the individuall act of God [Page] bound to his Church by his owne covenant, iudge as our Church doth, concerning the baptized; that all baptized are regenerate. The grace of Gods covenā [...] doth admit of noe Separatists: for it did not separate, but bind Isaac & Ismael vnto God in obedience: neither doth it separate, but vnite the baptized vnto Christ. As for the separating iudgement according to the mercifull decree of election who are the saved: this belongs only to God to pronounce. But let all Christians religiously pray and liue according to the grace of restitution, and humbly submit their iudgments, concerning the secrecy of personall election. The Separatist sinnes against the 17. Article, which sayth that Gods election is secret to vs, for we know not the elect by their particular names. He sinnes against the 35 article at the 2. 4. 5. 6. 7. 10. 11. 15. 19. 20. 21. homilie. For these doe charitably exhort the whole cō gregation to obey and honour God; whereas the separatist is noe freind of Publicans and sinners: but the vncharitable accuser of our Saviours pittied cōpany.
4 The Anabaptist is he, whose purenes is a supposed birth without originall sinne. And yet our bodies are parts of Adams nature, that did sinne. And no man was borne without sinne, Christ only excepted. His tenet is, that infants must not be baptized. Yet Isaac was circumcised the eighth day. And to be circumeised, and baptized are one, and the same in effect. And Abrahams Religion, and ours are the same. Gal. 3. 9. 14. 15. 16. 17. And therefore by a necessarie seale of the Covenant, we must doe, as Abraham did; binde little [Page] children in covenant to God. This Puritan sinnes against the 9 & 27 Articles. The one affirmeth that infants are borne in originall sin; the other, that infants must be baptized. If infants be borne without originall sinne: then tis noe controversy; That originall sin foreseene is not the meritorious cause of reprobation. The sinner deserues, & the iudg intends punishment. So 'tis certaine, that sinne is not the foreseene intending efficient of that preordain'd punishing decree. And it is without question, that Gods Supremacy may pardon or punish pro absoluto beneplacito, only as he will, seeing 'tis the prerogatiue of supremacy, he being supreame Iudg. But he cannot be iust in decree, if he so reprobates, but for sinne foreseene. For the law was not, that any should die in Adam, if he had not eaten of the forbidden fruit: and therfore this law in prevision transgressed is the meritorious efficient of reprobation.
5 The Brownist is he, whose purenes is to serue God in woods and feilds. He is a wildernes of purenesse. His opinion is, that Idolatry cannot be reformed without pulling downe of Churches. But King Hezekiah commaunded the Levites to sanctifie the house of the Lord, and to carry forth the filthines out of the sanctuary &c. 2. Chron. 29. 5. And our Saviour whipt the buyers and sellers out of the Temple: though it was prophan'd, yet without any pulling downe, he calls it the house of prayer. Mat. 21. 12. 13. This Puritan sinnes against the 35 Article, at the 1 homily, which teacheth a decent keeping of the Church.
6 Loves familist is he, whose purenes is to serue [Page] God as wel at his Neighbors charge, as at his owne. Omnia sunt Communia: no one saith, that the things, which these Loue-Masters possesse are their owne, but all are Common. Yet S. Paul saith, that he is worse then an Infidell that provideth not for his owne family. If he be poore, his poore purenes must not labour with his hands to get his liuing, though he be a Mechanicke, he must only meditate on the word. Yet the text saith he that will not Labour, let him not eate. He in his conceipt is a greater S. then S. Iohn the Baptist, and that he is in persecution for the Gospell; and therefore Ananias doth sell his possessions, that the poore brother may participate of his brotherly kindnes. Concerning S. Iohn our Sauiour saith that he was as great a Prophet, as any borne of a woman. Concerning Ananias S. Peter saith that he dissembled with the holy Ghost: Concerning this poore Saints persequution for the Gospell: his punishment is iustly to be inflicted on him for abusing the gospell with his deceipt to maintaine idlenes: His neighbour seduc'de to sel, is vndone: this is iniurie which must not escape vnpunished. This Puritan sinnes against the 38 Article. For this truth is to be beleeu'd, that as in persequution, the rich did releiue the poore Saints: So in the time of peace, all able men must labour, to preserue the Common wealth. Here, note, that Loues-familist in the 38 Article is called the Anabaptist: and tis true subiectiuè; sed non formaliter. The same man may be Loues-familist, and the Anabaptist: but to be formally the Anabaptist, is not to be Loues-familist [Page] their definitions differ.
7 The Precisian is he, whose purenes is, not to sweare before a Magistrate. yet this kind of swearing is commanded Deut. 6. 13. He teacheth that vnlawfull swearing is a greater sinne, than murther. God indeed is greater than man, Hence is the compare, But the effect destructiue is greater by murther, for thereby mans life is destroyed, but vnlawfull swearing cannot wound so deepe. And God commands that the Murtherer die the death, blood must be shed for blood; he deales not soe seuerely with the swearer. This Puritan sinnes against the 39. Article: which teacheth that tis lawfull to sweare before a magistrate.
8 The Sabbatarian is he, whose purenes is to preach downe all holy dayes. Preaching; the instrumentall directing cause to keepe holy the sabbath day, he makes to be the keeping holy the Sabbath; but Gods holy worship, common praier is this keeping holy the sabbath day. For preaching the holy direction teacheth holy worship common praiers to be the holy practise of that day to praise the Lord for our Redemption &c. This is the sole principall end of preaching on the Lords day. The Sabbatarians preaching is a Sylua synonymorum, Tantologies, Iterations. His praying is too much brainsike babling. His opinion is; Labour thou sixe dayes: therefore there must be noe holy dayes, but the Lords day. Tis true in an vnderstanding iudicious sence: Thus. Thou must praise God for the Creation, Redemption, Restitution, and preseruation of the world: To praise God for these [Page] causes, onely the 7. day is set apart: which is not the Iewes Sabbath, the sabbath only for the creation. But this is the day following: when Christ rested from subduing sinne, hell, and death: when the Lord Iesus ceased from his worke. Heb. 4. He then appoynted a certaine day, by saying to day ver. 7. And because Christ rested from his worke of restoring his kingdome to Israel in the same manner, as God did from his, ver. 10. appointing the first day after the creation to be the sabbath. Therefore the first day of the Iewes weeke, the scripture calls, and tis instituted for to be the Lords day; for this is the day of Christs rest religiously to be celebrated with holy worship in remembrance of our iustifying, sanctifying, sauing, victorious, and trivmphing Redemption. But concerning other holy dayes there were seauen together, in the time of the law. Deut. 16. Therefore when God was to be praised for preseruing Israel in tents, when he brought them out of Aegipt &c: then the text saith not, labor 6. dayes, but keepe holy 7. dayes &c. So when God is to be praised for the Angells good newes to the Blessed Virgin, for the Natiuity of our Sauiour, for his circumcision &c: then the Church teacheth not 6. dayes labour, but to praise the Lord on the holy time appoynted. This Puritan sinnes against the 35. Article at the 7. 12. 13. 14. 16. and 17 homilies. For these doe teach the holy obseruing of feasts vnto the Lord.
9 The Anti-disciplinarian is he, whose purenes is aboue the Kings Supremacy. Imperious Imagination! His holines is the Churches greatest Authority, [Page] and as good a Rule for to know the Reformed true faith, as holy writ. He is a strict obseruer of the law, therefore his Religion is the best religion. But our Sauiour teacheth, that mercy is the best part of Religion. Matth. 9. 13. And he neuer learned, that Christs kings office is aboue Christs Priests office, in spirituall things: for as much as Christ a Priest, died for to make satisfaction for our sins, to God the Supreame Iudge, who is Christ a king: and that from this office of Christ a king, the king is derived: and that the Priest is derived from Christs Priests office. This Puritans tenet is, that kings must be subiect to the Puritan-Presbyters Censure, submit their Scepters, throw downe their Crownes, and licke vp the dust of their feete. Thus Mr Rogers in the 11. page of his Preface to the 39. Articles: and thus T. C. teacheth in his Reply, page 180. Thus the oath of Supremacie, & allegiance are broken. This Puritan is an Arch-traitor. His prowd holynesse sinnes against the 21. Article, which affirmeth, that Princes in their Dominions haue supreame Authority to gather together Generall Councels, and against the 35. Article at the last homily, which preacheth downe Rebellion: and against the 37. Article, which saith, that the King is supreame Governour of Church and Common Wealth next, and immediately vnder Christ in his Dominions; in all causes, and over all Persons Ecclesiasticall, and Civill. His tenet is, that all Priests should be Equall. But who ever gaue all Priests authority to ordaine, and did exalt inferiour Priests, and pull downe Superiors for that equality; but Farellus, and Viretus (by Sermons) two [Page] Geneva-Presbyters. But by what Law? Whence was that authority? This Puritan sinnes against the 23, 33 and 36. Articles, which teach the lawfulnes of Arch-Bishops, and Bishops Superiority, and Iurisdiction. This Puritan is an enemie to Church-Ceremonies, as if Gods Ministers, and his house should be naked, without all externall beauty. He saith, that he is only for essentials at baptizing, &c. And yet Metaphysicall divinitie is farre beyond the spheare of his plainely, and briefly, &c. For the Scriptures deduceable sence transcends his capacitie. This Puritan sinnes against the 20. Article.
10 The Presuming Predestinatist is he, whose purenes is an inspired knowledge, that hee shalbe saved by Gods absolute election. He is so sure of his salvation, as if he were now in heaven: as if thete were no life in him, but Gods essentiall glory. This is to sin without feare or wit. He considereth not, that the World, the flesh, and the Deuill are such cruell, and subtile enemies, that they did soe terrifie S. Peter as that he denied, with an oath, that he knew the Rocke of Saluation, and the other Apostles fled. And pray thou Continually, that thou enter not into temptation. Thus the 17. Article teacheth thee. And presume not that thou art absolutely certaine of saluation, for in denying Christs soules locall descent into Hell, which is against the 3 Article, thou deniest a part of Christs subduing euill spirits, and his triumph ouer the power of hell: for this end Christ descended to the spirits, that were disobedient in the daies of Noah. 1. Pet. 3. 18. 19. 20. And [Page] thou seemest to deny that good workes are the striving instrumentall causes for salvation, in that thou regardest not Examples of good life, by abhorring Apocrypha scripture, which is against the 6. Article. Suffer the words of exhortation: be not factious in the Church, to mainetaine an Imperious ruinating holynesse, to amaze silly people, to gaine a competency, by way of collection. God hath given the tenth part in al Israell for an inheritance, to mainetaine the Priesthood. Num. 18. 21. And if the humane positiue law hath not made provision according to this divine law, stay the Lords leasure, till he shall assist the king, and the generall Councell of this land, to reforme this thing, as yet full of difficultie. If thou hast no Benefice; faction can never bring thee any de iure; but reformation may. Downe on thy knees; repent, and amend: and praise God Almighty, for as much as thy Dread Soveraigne Lord, and king, hath spared thy life so long; thou being nothing better in tenet, than an Arch-Traitor. Downe on thy knees & giue harty thankes to God; in that the Most Reverend Arch-Bishops, and the Right Reverend Bishops, thy holy and Ghostly Fathers, haue not delivered thee over to Satan, Maiori Excommunicatione, cursing thee forth, from the Church, and all humane societie, thou being a most contumacious Schysmatique. It is not sufficient, that thou deny, that thou art any such Puritan; for thy faction is visible (almost) every where in this land. Downe on thy knees, and pray for Gods holy spirits illumination; that thy zeale may be according [Page] to the infallible knowing faith, and that God may thus incline thy heart to our true, faithfull, reforming Christian Religion. The Lord Almighty, and most mercifull, make the light of his countenance to shine vpon thee, and to reforme thee. Then the Church shal enioy her much desired vnitie: In which how happy a thing it is for Brethren to dwell together, for Christians to liue, and die; I desire you, to consider; I pray you; I beseech you: Even I, though I am very disdainefully hated of you, am so charitably affected: & I labour alwaies to the vtmost of my praiers, and studies, to instruct you with true sanctifying reformation, and so shall till death remaine,
THE 19. of the 39. Articles of Religion affirmes, that the Church may erre, that the Church hath erred. The reason, why the erring Church is become the lost sheep, is because shee submits not vnto the onely true rule of faith, which is Gods faithfull word. The 20. Article saith, that the church cannot erre: that tis no erring church, but a true church, not a church voide of authority, but a church having authority, to decree Rites, and Ceremonies, to handle, iudge, and decide the hard, subtile, and deceiving controversies of faith. For this well tempered, and well governed church obserues Gods not deceaving, nor deceaved word to be her principium fidei, her principle of faith to be faithfully beleeved: to [Page] be her true signifying Rule, to be taught, learned, and kept. Whatsoeuer is contrary to this heavenly voice, she hates being all diabolicall lies: whatsoever exposition doth make scripture to be contrary to scripture she examines, confutes, & reformes by the true rules of exposition. Whatsoever is besides scripture shee reiects for mans inveution, for humane tradition, for superfluous, vnnecessarie. Herein the church is a faithfull keeper, and a faithfull witnesse of holy writ. And let the church; let this church persevere a faithfull witnesse, and a faithfull keeper of Gods most true, and most holy word, to preserue her authority in rites, and ceremonies, in resolving Faiths factious controversies; to expound the scripture learnedly according to rule in summo gradu necessitatis, in the propriety of truth; and to reiect mans flattering additions prudently, according to Gods all-sufficient precept. This is the summe of S. Pauls spirituall councell to advise and instruct the church.
Which words are the substance of the 20. of the 39. Articles of religion; & they containe fowre parts. The first is Commande Authorizing: Let. The second is, how many things are Authorized: All things. The third is, the obeying of this commaunding Authority. Be done. The fourth is, the manner of obeying this command. This is, Decently, and in order. In the commande Authorizing obserue Who, and what Commands: who commands? This is first God the Holy Ghost▪ secondly S. Paul. What commands? [Page] This is Gods will; this is Gods word. Let. In how many things there are authorized, obserue the doctrine of faith, the discipline, the rites, and ceremonies of the church. All things. In the obeying of this commaunding Authority: obserue who must obey: and this is the church. Secondly, that shee doth obey: in keeping the doctrine, discipline, rites, and ceremonies commaunded. Be done. Let all things be done. In the manner of obeying this commaund obserue how many-fold this manner is; and this is twofold: first decently: secondly in order: in the outside by beawtie, decently; within, and without according to rule: In order. Let all things be done decently, and in order. You haue the diuision of my text: God commaunding the Church to decencie, and order of doctrine, and discipline: and therefore let no man accuse me ignorantly, that I am not come to edifie: for if Gods, S. Paules doctrine, and discipline may edifie, I shall edifie. And let noe temporizing faction act the dissembling Hypocrite, and say, that my doctrine is not true, but rayling: for I am come to you with the doctrine of our receaued, and established faith. And let no trembling Neuter plead that my words are too deepe mysteries to be vnderstood. No: but let him striue to know his Faith, how it differs from heresie, that he may be truely faithfull in the pure, and vndefiled Religion. My text doth not stay to request, but requires: my text doth not intreate, and pray, but doth will, and commaund you to be faithfully religious: and that in a word, and that in the first word of my text.
This word is commaund: though tis but a signe, yet by it commaund is vnderstood, and vnderstood to speake: not by prohibition, to make any stopp, or stay: but with commaund to make hast, and not to fayle at your perill. This Let is the actiue part of Gods commaund in the first place of S. Paule in the second place, in person commaunding, thirdly of the scripture, which is S. Paules commaund, which is Gods souereigne and vncontrouleable commaund. You know the almighty power of Gods commaund; that by it he made nothing to be all things. For he spake, and it was done, he commaunded, and it stood fast. And shall he now speake, and shall nothing be done? Shall he now commaund, and shall nothing stand fast? Gods word is sharper then any two edged sword: and 'tis as possible to resist Gods word, and liue eternally, as 'tis to resist a sword dividing the heart and after that, to enioy this temporall life. At the giving of the law, Gods voyce was so terrible, that the people, that heard, intreated that the word should not be spoken to them any more for feare of death. Heb. 12. 19. For Gods voyce did then shake the earth, and it shall once more shake both heaven and earth. Heb. 12. 26. Here is maiestie, and power: and Gods will must be done, for he commaunds, to the terrifying of heaven, and earth. Gods word is not a bare sound, but his word is a conuerting word: and if the conuerted will▪ [Page] not stand in grace, God hauing giuen the will, and the deede, what doe they that resist, but neglect great saluation? But see, that yee refuse not him, that speaketh: For if they escaped not, who refused him, that spake on earth, much more shall not we escape, if we turne away from him, that speaketh from heauen. Heb. 12. 25. It concernes you then very much, to heare Gods commaund: S. Paule, Gods deputed commaunder, tells you that it concernes your saluation: and loose this loose all the world. But whats the matter, that mens hearts are so litle knowne to a commaunding God. Who hath bewitched them, that they will not obey truth? T'is true, that there must be Heresies: for lying and dissembling tongues doe deceaue, seduce, and vnder a colour of a little godlines, bring Church, and Common wealth into confusion, and destruction of soule and body. And is it not then high time to exhort you with S. Paule, Beware of dogs; beware of evill workers Philip. 3. 2. Beware of them, that barke at the Articles of religion. Beware of thē, that bite at the gouernment of the Church. Beware of fiery zeale set on fire by a factious spirit. Beware of despisers of Gouernours, of inuentors of evill things. Beware of the disobedient. For they hate the doctrine, and discipline; the rites, and ceremonies of the Church, which is my second part of text, implyed in these words.
By all things, are not vnderstood all things of this world: for they are enmitie against God. But by All [Page] thinges, are vnderstood all things, which God commands to build, and beautifie the Church, which God commands to gouerne, & preserue the Church. So that these All things are all Ecclesiasticall things: all things, that belong to the Church. The text doth mentiō prophecying, speaking with tongues, prayer. 1. Cor. 14. faith, hope, and charitie. 1. Cor. 13: all spirituall guifts. 1. Cor. 12: the Ceremonies of the Church. 1. Cor. 11: the sacraments; Baptisme, The Lords supper: 1. Cor. 10: the Ministers dues 1. Cor. 9: Meats offer'd to idolls not to be eaten 1. Cor. 8. Marriage, and single life. 1. Cor. 7. Forbearing to goe to law one with an other 1. Cor. 6. Excommunication 1. Cor. 5. reuerence due to the Cleargie. 1. Cor. 4: diuision, and sectes in the Church. Chap. 1. 2. & 3. Doctrina generalis hic traditur circa Doctrinam, & precepta diuina? leges de decoro, & ordine Ecclesiae, circa ritus, & circa externam disciplinam: so Pareus. By all things are vnderstood the doctrine of the Church; divine precepts; lawes for decencie, and order of the Church; the Churches rites, and externall discipline. The doctrine of the Church is here vnderstood. The doctrine of the primitiue Church, which is the law, and the Gospell, the old, and the new Testament, and here is vnderstood the doctrine of the Reformed Church, which is the 39. Articles of Religion. This is the materiall breife of all Christian doctrine, and let this suffice for this present. For to speake particularly to every part of faith in the old, and new Testament, and in the 39. Articles of Religion, is more then the tongue of men, [Page] and Angells is able to deliuer within the short limits of an howre. The discipline of the Church is here vnderstood, which is the ordayning of Superiours and their gouerning: and 'tis the practise, and humble obedience of inferiours. This is Moyses, and all inferiour Magistrates iudging, and gouerning. This is Aarons, and all inferiour Preists expounding, and instructing the people: and 'tis the Magistrates, Preists, and peoples reverent worshipping the Lord, and their sincere keeping of the law. The Imperiall, and Preistlie gouerment still remaine, not in rigour, for that our Sauiour hath mitigated: but they are still Authorities: one supremely commanding, the other is supremely instructing. Kings are nursing fathers, and Queenes are nursing Mothers: and they are so much higher than Preists, as Christs Kings office in spirituall things is higher than Christs Preists office in spirituall things. The superioritie still stands a superioritie in the Clergie. There was a superioritie still in the Ministerie. Christ aboue the twelue Apostles, the twelue Apostles aboue the seuentie disciples: S. Paule aboue Timothie, Timothy aboue the Presbyters in the Church of Ephesus in doctrine, and manners of the Church. 1. Tim. 1: in ordaining Bishopps, & Deacons 1. Tim. 3: in having authoritie to punish the Elders offending, and other Church-offenders. 1. Tim. Chap. 5. &. 6. At the 326. yeare after Christ, the Councell of Nice decreed, that there should be in the Catholique Church three Patriarchs; one at Rome, one at Alexandria, one at Antioch to gouerne inferiour [Page] Bishops. Religion was planted in this land by S. Paule, So Parsons the Iesuite: and by Simon Zelotes, So Mr Mason out of Necephorus, and Dorotheus: and by Aristobulus Bishop of Britaine, so Dorotheus: and by Ioseph of Arimathea, so Iohn Capgraue: and that in the life of Tiberius Caesar, so Gildas: in the 35 yeare of Christ, so learned B. Morton cap. 3. sect. 9. of the Grand Imposture hath obserued out of famous Papists, Cardinall Baronius, and the Iesuite Suarez. From the yeare of the Lord 179. there were Arch-bishops & Bishops in the Church of England, and Wales, so Lelandus: and they haue successiuely continued to this day. In their first consecration till 600 years after Christ they were Primitiue Bishops: From 600 years till 1533 they were Popish, corrupt, sicke with heresy almost to the death. From 1533 they haue 5 years excepted, continued good, because reformed Bishops. Here note that our Church did not beginne a little after Luther, but being sicke with Popery, she thē recouered her Apostolicall faith. Like as a sick man recouering, then enters not into the World to beginne his life, but into the recouery of his former health: so Popery and Puritanisme being purged out of these parts of the Catholique Church, 'twas not then a new planted: but a new reformed Church. All things. Here is vnderstood Ecclesiasticall discipline. The King doth gouerne by Christs regall power and command. The Bishop doth gouerne by the key of knowledge and by the key of iurisdiction. The Bishop doth gouerne in the [Page] Church by the key of knowledge in that he giues authority by ordaination & mission to able and fit men for to preach, to pray, &c. in the Church. By the key of iurisdiction the Bishop doth gouerne in the Consistory by examining and censuring with the helpe of his Iudge-assistant. To know all Church-discipline, I referre you to the Rubricke in the Common-praier-booke, to the Canons of the Church, &c. This part of my text is All things, and therefore I must not omit the rites, & ceremonies of the Church: for they are vnderstood in these All things. The rites, and ceremonies of the Church, which were tipicall in the Iewes time, did signifie Christ to come: and therefore at Christs comming they were abrogated. Quia veritas venit, signum tollitur: so S. Augustine. Because Christ is come into the flesh there is no vse of a signe, to signifie, that Christ is to come. But in our church the ceremonies are not typicall; but they are signes of church-beauty for morall ornament. And that to beautify gesture in acknowledging the Lord Iesus to be King of heauen and earth, of the triumphant & militant Church; hence it is, that in Church-assemblies we bow at the name of Iesus: or to beautify gesture at praier, when we pray, The body and blood of our Lord Iesus Christ preserue soule and body to euerlasting life, &c. hence it is, that we humbly, and reuerently kneele on our knees at receiuing the Lords supper. Or in token, that we will not be ashamed to confes the faith of Christ crucified, & manfully to fight vnder his banner, &c. hence it is that little Children [Page] baptized after the forme of baptisme are signed with the signe of the crosse: or to signify the sincerity of the Ministers vnspotted faith: hence it is that our Church-priests doe weare the surplesse, at performing holy worship to God: or to signify the vndeuided loue of husband and wife, till death them depart: hence it is, that in marriage the ring is giuen for a token and pledge: or to signify a thankfull remembrance vnto God, for giueing vs Christian examples, and encouragements, to perseuere in the true Apostolicall faith: in that God gaue vs his Sonne, his one, and only Sonne to be our Mediatour; and the Blessed Virgin to bee his Mother; according to his humanity, the holy Apostles to preach Christ Iesus, the Saviour, to the ends of the world; for giving vs many and miraculous deliverances from great, and apparent dangers; hence it is that Holy-dayes were ordain'd, and are kept: The nativitie of our Saviour: The purification of the Blessed Virgin, &c. to praise the Lord. And herein we transgresse not the fourth commandement. Sixe daies shalt thou labour, &c. For that law bindes vs to thanke the Lord for the creation, and Restitution of the World▪ and God requires but the seuenth day to performe our holy thanksgiuings vnto him in the publique congregation: and yet he requires other holy daies vpon other speciall reasons, as 'tis proued hereafter at Leuiticus 23. Church pictures are an externall beauty of the Church, a memory of honour to the dead; and S. Gregory cals them lay mens bookes. Church. Organs are musicall [Page] signes of our exultation: they are the lowd, and as sweet as lowd, expressions of the Churches greatest ioy towards God: so are church-Bells, though sometimes they are the churches solemne call, that Gods people should assemble to worship the Lord with holy worship. And seeing that I haue proceeded thus farre in the Narration of church-rites, and ceremonies, giue me leaue to tell you, how ancient Godfathers, and Godmothers haue beene in the church: and how long interrogatories haue beene vsed at baptizing little children. They are as ancient as Dionysius the Areopagite, as it appeareth in his seaventh chapter de Ecclesiastica Hierarchia, who lived in the 70. yeare after Christ. The church is not Abrahams private house, when he was witnesse to his sonne Isaacs circumcising: but the church is catholique, and therefore shee must accordingly haue witnesses to preserue her catholique communion of faith. Tis a ceremonie, a rite of the church, to bring the dead body, the corps into the body of the church. For that body Christ did sanctifie with his blood, and did make it the temple of the holy Ghost: And therefore at performing of our last duety, wee must not thrust it out at church-dores; but honour it with church-entertainement. For blessed are the dead, for whom the Lord Iesus laid downe his life. I haue giuen you a view of All things, of All things in my text. 'Tis Church doctrine let your faith beleeue it. 'Tis Church discipline, let your liues obserue and Keepe it. 'Tis Church ceremonie, let your frequent [Page] vse exercise and renew it. In the first place you shall honour God your Almighty Father. In the second place you shall honour the vnity of brethren: which the Psalmist commends with admiration: Oh how good and ioyfull a thing it is, brethren to dwell together in vnity. God hath not authorized these things, that you should neglect them, but his good pleasure is that they should Be Done. Let all things be done, which is my third part of text, and followes next to be handled in these words,
This is the obeying of a commanding authority, 'Tis the Church that obeys: For she obserues, and keepes the doctrine, the discipline, the rites and ceremonies of the Church. The scripture is the command: Let all things be done: and the Church obeys. And then compare, which is the greater in authority, either that which commands, or that which obeyes? To obey is vnder authority, command, and therefore the Scripture is greater in authority then the Church. The Churches obedience is not only passiue, still to be an hearer only: but the Churches obedience is also actiue, for she must not be only an hearer of the Scripture, of the law: but she must be a doer also. First shee must heare the Scripture say, Let all things be done; and then shee must doe, what she heares commanded to be done. [...], Fiant, inquit à vobis, & vestro consilio. So Pareus: when the Scripture hath said it, Then let all things be done by the Church, & by the iudgement of the church. [Page] Here the Apostle hath by Scripture given authority to the Church to gouerne decently, and in order, in doctrine, in divine precepts, in Church-discipline. And therefore the Church may in the first place expound according to rules of exposition, and make any lawes which she sees to be decent, and orderly in every place. Omnes Ecclesiarum, Episcoporum, Doctorum leges &c. de decoro, & ordine externo, &c. disponere debent. Pareus. The lawes of Churches, of Bishops, of Doctors, must beautifie, and order the Church. Let all things be done decently, and in order. These words doe authorize the Church to ordaine Church-orders, expositions, rites, and ceremonies, & that not of late, but from the Apostles times: so Iustin Martyr, Irenaeus, Tertullian, St Cyprian, St Basill, S. Ambrose, S. Hierome, S. Augustine, and fiue Councells say the same. But what doth the Scripture say, that there must be any such traditions? Yes the scripture saith the same. Read 1. Cor. 11. 2. & 1. Cor. 11. 34. And Church-ceremonies are contain'd in the scriptures, not in expresse sentence, but by pregnant consequence, by vertue whereof the Apostle doth grant a generall license, & authority to all Churches, to ordaine any ceremonies, that may bee fit for the better serving of God: so our Right reverend and learned Bishop Morton. The same ceremonies will not sort in all places, and therefore our Saviour left them to the different disposition, & custome of times, and countries: so Calvin lib. 4. Institut. cap. 10. parag. 30. Therefore to deny this power to the Church, to [Page] ordaine ceremonies, is to depriue her of christian liberty: so Bucer. If our Church-ceremonies were dumbe, non-significant, they might bee well condemn'd for vnlawfull, but they being significant, are lawfull: so Kemnitius: being significant, they are profitable for admonition, and testification of our duties. so B. Iewell, Kemnitius, and Zanchius. The ceremonies of our church haue speciall signification: they are signes, and doe signifie, not with sacramentall signification, but with decently morall. For they are signes of Church-beauty for moral ornament, as you haue heard by the bowing at the name of Iesus, & by other Church-ceremonies in my former particular. Our Church-ceremonies, our Church-traditions are grounded on good authority; for they are contain'd in the Scriptures; in genere ent is, aut in virtute causae, either in their generall, or in the power of their fundamentall cause. My Text will serue for the generall to signifie all Church-ceremonies; and my Text serues for the cause, to ordaine all Church-traditions that are lawfull. All things decently, and in order; there are all Church-ceremonies signified. Let them be done: there is Church authority giuen by Scripture, to cause them to be ordain'd. But to bow at the name of Iesus, this is expresse Scripture, Philip. 2. 10. To kneele at prayer, this is expresse Scripture, Psalm. 95. 6. and wee pray at receiuing the Lords Supper. The body of our Lord Iesus Christ, preserue my soule and body to everlasting life. To take vp the Crosse and follow Christ, is expresse Scripture, Mat. 16. 24. And [Page] to take vp the Crosse is the fundamentall cause of the signe of the Crosse to bee done decently & in order. The man and wife are one flesh, is expresse Scripture. Mat. 19. 6. And to be one flesh by covenant, by troth plighted by Church-authority, which is the essentiall vnion, is the fundamentall cause of the signifying vnion, which is the ring giuen in marriage, to signifie, that mā & wife are no more twaine, but one flesh. Tis expresse Scripture, that tis granted to the Church to weare fine linnen, white and cleane. Rev. 19. 8. There is a similitude betweene the triumphant and militant Church: and so an expression of the ones glory by the others signification: and is it then contrary to decency, and order to weare the surplisse? Holy daies are contain'd in the Scripture: The Lords passeover, which we call Easter. Levit. 23. 5. The feast of vnleavened bread. Levit. 23. 6. The feast of first fruits, Lev. 23. 10. to the 24. verse. The feast of Trumpets, Lev. 23. from 24 to the 34 verse. The feast of Tabernacles. Mordecai had his Holy day, Hest. 9. Iudeth had her Holy day. Iudeth 16. Macchabeus had his Holy day. Macchab. 1. 4. And seeing that Holy daies did not transgresse the fourth commandement before Christs comming; the Apostles Agapae, Festivall daies, and our Church-holy-daies, doe not transgresse that law. We should bee very vnthankfull vnto God for the multiplying of his great mercies, if we did not solemnely keepe them: the reason is shew'd before. In his rebus, de quib. nihil certi statuit scriptura divina, mos populi Dei, vel instituta maiorum pro lege tenendasunt. [Page] D. August. Epist. 68. to Casulanus. In those things, which the Scripture hath not verbatim set downe: the customes of Gods people, or the institutions of our Predecessors ought to bee receiued for lawes: so that they be deduced from Scriptures, and be not contrary to Scriptures; they are S. Augustines limitations. Seeing then that the church hath authority giuen her, let her exercise her authority. Let all things be done. For as long as the church is rul'd by Scripture, Shee is the pillar and ground of truth 1. Tim. 3. 15. to the vnlearned, to the catechised, to the vulgar vnderstanding: then S. Augustine being an infant in faith, beleeues, quia dixit Ecclesia, because the church did teach him to beleeue. As long as the church is rul'd by Scriptures, Shee cannot erre, hell gates cannot prevaile against her, Mat. 16. 18. And therefore let all things be done decently & in order, whatsoever our well reformed church commands to be done. Let the Priest weare the surplisse: let little children to be baptized, haue their Godfathers and Godmothers; let the baptized be signed with the signe of the Crosse. Let all communicants kneele reverently at receiuing the Lords Supper. Let all bow in solemne assemblies at the name of IESVS. Let them that are to be married, be married with the Ring. Let Holy daies be kept: Let the Lord bee praised vpon Church Organs, and on the Sabbath and Holy daies, thus let him bee magnified with the musicall sound of all Church-bells. Let the dead be honorably buried. You haue a little booke of Articles, which containes [Page] seven generalls, all our church-traditions. The first is concerning the church-yard, Vicarage-house. The second is concerning the Ministerie, divine service, and Sacraments. The third is concerning Ecclesiasticall Courts. The fourth concerning School-masters. The fift concerning the parish clearke, and Sexton. The sixt concerning the Parishioners. The seuenth concerning church-wardens & Sides-men. Let all these things be done. For the doing of them well, doth honour God, and saue your owne soules. But if church-offenders are growne hard-hearted, stiffe-necked, stubborne, not to be reformed by neighbourly loue, good counsell, wholsome exhortation: Dic Ecclesiae, tell the church. For all things must be done Decently, and in order, which is my fourth part of text.
Here is the manner, how Gods command first, secondly how the churches command is to be obeyed, and this is Decently and in order: On the outside by beauty, Decently, within and without according to rule, In order. Nihil peruerso ordine, vel per contentionem, vel per inanem gloriam faciatis: so S. Hierome vpon these words: where there is perversenesse, ouerthwarting faction, there is noe church-decencie: factious contention, and vaine spirited glory is noe part of this church-order. Non temerè, non indecorè, non insanè, ordine conueniente, so S. Chrysostome. Not rashnesse, not vnseemelines, not distemper is the decency or order, that which is seemely, is church-decency, [Page] that which is conuenient is church-order. Omnia cum pace, & disciplinâ: so S. Ambrose, the peace of the church, this is church-decencie, the discipline of the church, this is church order. The decencie of the church is opposite to vanity to sordidnesse, to luxury. The order of the church is opposite to confusion, and troublesomenesse. soe Pareus. The decency of the church is, that Gods temple should be all glorious, at least very conuenient, that church-vessells, and the materiall parts of the church be cleane, and comely: that the Priests vestments be seemely: that all church actions publique, and priuate be void of lightnesse, and superstition: that church-teachers, and hearers behaue themselues with diuine grauity, modestie and piety, as it becometh them, that stand in the presence of God, and his holy Angells. Church order giues euery one his conuenient place, to superiors, superior places; to equalls, equall places; to inferiors, inferior places; to euery church-necessary a necessary place. Order obserues church-time as well as church-place, and it staies not there, but appoints who shall be church-teachers, and who shall be church-hearers, and to keepe both in order, there are appointed times to pray, to preach, to sing psalmes, to catechise, to communicate, to baptize. &c. [...] caueatur, aedificatio ecclelesiae, & singulorum maximè promoueatur: so Pareus. The transgressing of church-decencie, and order must be shun'd: the edifying of the church and of all in the church must be carefully obserued. And we must goe a little farther: the beautifying [Page] and honour of the Church must be carefully regarded: And wee must on a little farther. The able gratious practise of the Church must be preferred aboue all the edifying, beautifying, and externall honour of the church. S. Hierome saith, that there is no church-decency, no church-order, where is peruersenesse, and diuision: and therefore Thomas Cartwright was noe true teacher of church decency, and order, let his 21 dangerous points of doctrine, and his one and fifty vntruths, falsifying of Scriptures, fathers of the church, Historiographers, and other classicall Authors, be witnesse: as 'tis obserued by D Whitguift, in his booke against M. Cartwright. S. Chrysostome saith where there is rashnes, vnseemelinesse, distemper, that there is noe church-decencie, noe church order, and therefore the precise ones are noe teachers of church-decencie, and order: for they are rash to thrust that vpon vs for true religion, which began at the 250 yeare after Christ, and was put downe by the first Councell of Nice. S. Ambrose saith that there is church-decency, where is the peace, and the discipline of the church: for these are the well growne fruits of the Apostles doctrine: Let all things be done decently and in Order. There is church-decencie, where is noe lightnesse; and there is church-order, where is noe confusion: and therefore frequenters of woods for churches haue noe church-decencie. For a suppose of their owne pates rings them a peale to frequent woods; that idolatrous Temples must never be frequented, if once idolatrous: and yet religion [Page] being reformed, those temples (though once idolatrous) are againe to bee frequented to worship God with holy worship. So Calvin, Peter Martyr, Beza, Bucer, and B. Iewell. And to convert idolatrous temples into christian Temples was the practise of the Primitiue church at 179 yeare after Christ in king Luoius daies. There is no church-order, where is confusion, where the same preacher, or teacher doth contradict one doctrine with an other, & contradictions of doctrines are in Thomas Cartwright, as Doctor Whitguift hath obserued. And there are contradictions in Bellarmine, and his fraternity: for there are 37 generall parts of doctrine, and 239 particular doctrines in which one Romanist contradicts an other, as Pareus hath obserued in his Irenicum. There is church-decency, where the church, and every part of the church is kept seemly. And there is church order, where superiors are in superior places, equalls in equal places, inferiors in inferior places. And there is no Church-decencie, where ruine, neglect, dust, and filthinesse are Church-keepers: this is almost customarie in these daies. A wood, a private conventicle, a factious sect, I feare, is more solemnly frequented in many places in this land, than the Church of God. And there is no Church order, where Superiors are made inferiors, Kings to cast their Crownes at the feet of Schismatiques, schismaticall Pastors: yet thus M. Thomas Cartwright would haue it: And hee calls the Deane of a Cathedrall Church, the Canons, the Major, and Minor-Prebends, the Chauncellour, the [Page] Chaunter, the Pistellers, and Gospellers, hee vnmannerly calls them all Abbi-lubbers. Thus what Church-order hath established, hee with a word of disgrace, would put downe against all order. There should be decency and order obseru'd in performing Gods holy worship, (which is the common prayers) And this is reprou'd by some, by others tis embrac'd, but tis with a running reverence: by others tis cut off in the middle to the dishonour of God, and his Church: by others tis mumbled vp in an vnknowne tongue, as if Papists were vnwilling that all should knowe what they say vnto God, yet every one had religion in his owne tongue, Act. 2. Tis decencie, and order, that we should stand vp at the rehearsing of the Apostles Creed, to signifie, that wee doe, and will stand to our faith: but this standing vp, some doe maliciously oppose, and this standing vp others doe vnwittingly neglect. The Font is the commanded place for baptisme, yet some doe baptize in Wells, in Brookes, in Rivers, &c. to defend, to vphold a factious spirit. Tis decencie, and order to edifie the Church: but some care for no edifying. To beleeue as the Church beleeues this forme of words, is faith enough: and the best of that false beleeuing side, are afraid of essentiall and demonstratiue exposition; of the infallible rules of exposition; the scripture being granted to be the only axiomaticall principle of faith. The learned rules of exposition of Scriptures, which neither S. Austine nor any other father hath expresso praecepto; these rules Papists dare not follow. Some respect onely [Page] the factious edifying, well known to the factious brethren by opposing Church-decencie, and order. But beyond this edifying they neuer intend to proceed, like S. Pauls silly women, who are ever learning, but never able to come to the knowledge of the truth. And therefore the able gracious practise of the Church is neglected by them. A father of the Church must not be heard in his owne language, because that spends time, and doth not edifie. And Church Organs the musicall instruments of the Churches gracious practise, are tedious to them, because they doe not edifie. To ring the Church-bells in peale on the Lords day, this the separatists call profaning of the Sabbath. And tis their ignorance, being vnable to tell the difference betweene the worlds servile workes, which are forbidden by the fourth commaundement, and betweene Churches musicall works, which in their due time done, doe praise the Lord. Tis Church-decency, and Church-order, that the scriptures be taught learnedly, and grauely: but now the children of the Prophets goe for Church-Doctors: and a Mechanicke, a presuming spirit is receiued amongst the Perfectists for a lawfull preacher, if their non-Ecclesiasticall spirit calls him: yet the Text faith, No man taketh this honour vnto himselfe, but hee that is called of God, as was Aaron. Hebr. 5. 4. But one will obiect, what meanes all this discourse, but to occasion appearing of evill, and to giue offence to the weake brothers conscience? Be not deceiued; here is no appearing of evill: no offence. Here is nothing, but Church-decency, [Page] and Church-order, which neither appeare evill nor are they any offence: for appearance of evill, and offence are opposite to these well governing and obeying properties. And who are the weake brethren? Thomas Cartwrights Disciples? In their conceipts there are none so godly, none so holy in the Churches of God. Thus farre I haue followed an vnseemly, a disorderd company. This was the cause, that you should knowe who are the vndecent, and the irregular in our Church, that you may avoid them. I commend the decencie & order of the church vnto you: and doe exhort you in the words of S. Paul, 1. Cor. 1. 10. Now I beseech you brethren by the name of our Lord Iesus Christ, that yee all speake the same thing, & that there be no division among you, but that yee bee ioined perfectly together in the same minde, and in the same iudgement. And doe you assuredly beleeue that Non-conformists haue not the spirit of God to guid them. For they are the troublesome inventers of division. For whereas there is envying, and strife, and divisions among them, are they not carnall? While one saith, I am of Paul, another I am of Apollo, whilst they will heare none, but a division making preacher, are they not carnall? S. Paul saith, that they are carnall 1. Cor. 3. 3. 4. But I haue taught you better things, then to be carnall. Here is church-decency to cleanse the Lords house, and to beautifie it: and therefore learne to be decent with church-decency. Here is church-order to set all things vniformely in Gods holy Temple, and therefore learne church-holy orders that you [Page] may be decent, and well-ordered Temples of the holy Ghost: that in this life you may so liue together in true faith, and religious charity; that in the world to come you may liue together in immortall glory. Which God for his infinite mercy grant vnto all through Christ Iesus. To whom with the Father, and the holy Ghost, three persons, and one immortall God be ascribed all glory, honour, power, might, saluation, and thankesgiving this day and for ever. AMEN.