A sermon concerning decencie and order in the church Preached at VVood-Church, in the diocesse of Canterburie, April. 30. 1637. By Edward Boughen parson of Wood-Church.

1. Cor. 14.40 .

Let all things be done decently , and in order .

THat it is the duty of a Bishop , not onely to be carefull , that his flock be trained up in the faith and feare of Christ , but that they know , how to behave themselves in the House and Church of Christ ; that is , that they not onely pretend faith , but that they also observe order and decency , Saint Paul manifests not onely in this Chapter , but in the eleventh also of this Epistle .

In the 11. Chap. men must be uncovered in the time of divine service , vers. 4. But women at that time must be vayled or covered , vers. 5. But neither must come to the Lords Table upon a full stomack , vers. 21. That we repaire not to the Lords Table but upon due examination of our selves , vers. 28. That we come not to that blessed Supper stragling , one at this houre , and another at that , but all together , vers. 33. That the Church be not made an house to feast in , to eat and drink in . vers. 22.34 .

In this Chapter , That Preaching be in a knowne tongue , vers. 2. Prayer in the like tongue , vers. 14. That while we are at Church we be all doing one and the same thing , at one and the same time , vers. 26. not one Praying , another Singing , and a third Prating ; to say no worse . God is not the author of such confusion , and disorder , vers. 33. That women be silent in the Church , vers. 34. There s no speaking for them , unlesse they be asked a question .

Preaching is commendable , and Tongues are commendable ; and are not Psalmes and Prayers necessarily to be used in the House of God ? And yet Omnia decenter , a care of decency , and a care of order must be had in every one of these .

Here then is that generall rule for our behaviour in the Church , whereby Principales magistri , our chief Rulers ought to square out their Injunctions ; and whereunto passivi discipuli , we that are subject to authority , must submit our selves with all alacrity .

Calvin therefore tells us , That the whole policy of the Church , and the whole duty of a peaceable Christian , is briefly comprised in this short Canon , Calvi . in 1. Cor. 14.40 . or exhortation : Haec est regula ( saith he ) ad quam omnia , quae ad externam policiam spectant , exigere convenit ; namely , Let all things be done decently , and in order .

Here is Fiant , a word of action : This word is like an Image of Iuno's , Lucian de Dea Syria . which I have read of ; it lookes this way , and that way , and every way : it hath an eye upon those , that governe , and an eye upon those that ought to be governed ; not onely upon the Law-makers , but upon the Law-keepers too .

For the Law-makers , Omnia fiant , Let all your Lawes , let all your Canons bee made according to decency , according to order . And , blessed be God ( I speake it from the heart ) they have done their parts , they have done all things decently , and in order .

I would to God , wee were as ready with our Fiant , to answer their care with our duty ; that is , that All things were done by us , with that decency and order , which they have prescribed .

I know , it is an easier matter to prescribe , then to performe a duty : I have therefore alwayes indeavoured to show you , that the duties enjoyned are easie , and fit to be performed .

Easie , I shew by my example . For you know , The duties enjoyned are easie , that I perswade you to doe , to obey no order , that is common to me with you , but what I my selfe strictly observe . And ( I hope ) that all those , which are not the children of disobedience , see it to be decent .

That they are fit to be performed , and fit to bee performed . I have manifested unto you heretofore , by doctrine , reason , and authority . And now I shall endeavour more fully to satisfie you in these points ; that so I may stirre you up to a cheerefull performance of those duties , which are more strictly exacted now ( then heretofore ) by the care of our religious and circumspect Diocesan and Metropolitan ; not without authority from the Lawes both of State and Church , and Gods owne booke , which adviseth , that All things be done decently , and in order .

First , here is a Fiant for us , wee must bee doing , wee must obey the Bridegroome and his spouse , that is , Christ and the Church of Christ .

Next , we are to view the matter and the manner of this Fiant , of these our doings .

The matter is universall , Omnia fiant , Let ALL THINGS be done .

The maner is two-fold . 1. Omnia DECENTER , All things must bee done DECENTLY . 2. Omnia SECVNDVM ORDINEM , They must bee all done IN , or ACCORDING TO ORDER .

And this proposition is conjunctive , it couples both together , Decenter ET secundum ordinem , decently AND in order : one of these will not serve the turne without the other , Decency and Order must goe hand in hand .

The parts are five . 1. Fiant , Let them be DONE . 2. Let ALL THINGS be done . 3. Let them bee done DECENTLY . 4. In ORDER . 5. Decently AND in order .

The first will manifest , that wee must not bee idle in the Church of God . The second , that we must not be negligent , or slacke in our duties . The third , that wee must not behave our selves rudely in the Church . The fourth , that we must not be disorderly . The last , that we must be alike carefull of order , as of decency , of decency as of order , of the one as of the other . Begin wee with the Fiant , Let them be DONE .

I FIANT . We finde in Scripture severall duties imposed upon every one of us in particular : some are enjoyned us , as wee are the immediate members of Christ ; the other , as we are members of the Church , which is the a a Eph. 1.23 . body , or b b Eph. 5.23.32 . Spouse of Christ .

Quaedam ut homines , quaedam ut cives agimus ; As it is in the State , as it is in every City or Corporation , so is it in the City of God , and Church of Christ . Some things , we do , or ought to doe , as meere men by the light of nature ; as namely , we ought to be sober , harmelesse , provident for our selves : but as we are subjects of a Kingdome , there are lawes and statutes of the Kingdome , that require obedience at our hands . And as we are freemen of a Corporation , we must observe the Orders setled in that Corporation , whereof we be members ; whether they be for the generall benefit ; or whether they be for decency only and conformity .

Thus in like manner , as we are Christians , there are credenda & agenda for every one of us , Articles to bee beleeved , and Commandements to bee kept . These are common to all Christians in generall ; he that will be saved , must thus beleeve , and doe ; be he of what Nation or Church soever . But as we are members of this , or that Nationall Church , there are ( to keepe S. Pauls word ) Facienda enjoyned us , matters of Order , and matters of Discipline .

The former two we receive from Christ only ; but for the other , we must stoope to that Nationall Church , wherein we live , wee must conforme our selves to the Canons of that Church ; and performe all things in that order and manner , which shee hath appointed ; for so reason , and S. Paul require .

If I become a member of some great mans family , or of any City or Corporation , I must not bring in any new orders with me , but I must observe those , which I finde already established . Yee expect as much from your servants in your particular families . And is it fit , that the Governors of the Church should suffer us , to use what new fashions , and phantasticall orders we list in the house of God ? All reasonable men will grant this to be very unreasonable .

Yea it hath beene concluded long since by those great Reformers under King Edward the sixt , Acts and Mon. in Edw. 6. p. 1193. col. 1. that The externe Rites and Ceremonies are APPOINTABLE BY SVPERIOR POWERS ; in choosing whereof WE MVST OBEY THE MAGISTRATES . And if any man shall use old ( or other ) Rites , and thereby DISOBEY the superior powers , the DEVOTION of his Ceremonies is made NAVGHT by his DISOBEDIENCE ; so that that , which else might be good , by pride and DISOBEDIENCE is now MADE NAVGHT . This doctrine in those dayes was held so pure , and justifiable , that Bishop Bonner was commanded by the Kings Councell to preach it at S. Pauls Crosse . Ibidem Indeed fit it is , that the ancient and setled orders bee in force , and finde obedience ; for they onely are allowed of by authority , and therefore justifiable .

Fiant ( saith S. Paul ) Let them be done . Wee may not then ( it seemes ) bee like stockes and stones , like the pillars or pues in the Church , alwayes in one posture ; something or other wee must be doing .

Wee must be sometimes kneeling , sometimes standing , otherwhiles bowing , when and as we are commanded . We must either be confessing our faith , or our sinnes , or receiving absolution for our sinnes . Wee must be praying with the Priest , or answering to the Priest , or diligently observing , what the Priest delivers you from God ; or praying God , to incline your hearts , to keepe those lawes , which the Priest in Gods behalfe exhorts you to obey . There is no idle time spared us in the house of God ; no time for sleep , or wandering thoughts .

If any man doubt of the Churches authority in these points , the Scripture will cleare these doubts : for , doth not S. Paul say plainly , a a 1 Cor. 11.34 . Caetera , cum venero disponam , The rest will I set in order , when I come ?

Neither was this authority proper and peculiar to the Apostles ; by no meanes : for S. Paul tells Titus , b b Eusch . hist. l. 3. c. 4. the first Bishop of Crete , that c c Titus 1.5 . he had left him at Crete for this very cause , that he might set in ORDER the things , that were wanting , such as S. Paul had not disposed of , when hee was at Crete . So much for the generall .

In particular , if the Preacher turne seducer , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is the Bishops duty to stop his mouth , Tit. 1.11 . If an heretick breake forth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , after the first and second admonition REIECT him , d d In this sense 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is used . Constit . Apost. l. 2. c. 8. cast him out of the Church , Tit. 3.10 . If any man fall into loose and foule sinnes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 e e Cumomni imperio . Beza . rebuke him with ALL AVTHORITY , Tit. 2.15 .

If any man grow stubborn or refractory 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , signifie so much by Letter , present him to the Bishop of the Diocesse , that hee may bee made ashamed of his doings . 2. Thessalonians 3.14 .

f f 1 Tim. 6.3 . If any man teach disobedience to Authority , g g Ibid. ver. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , keep aloofe from him , have no communion with him .

Besides , as we read of those that teach well , so we read also of those , that rule well in the Church , 1. Tim. 5.17 . But these Rulers could be no other then Bishops , since by them h h Cypr. ep. 27. n. 1. Omnis actus Ecclesiae gubernatur , every action of the Church is guided ; so Saint Cyprian . Indeed manifest it is , by all histories sacred and profane , that in those times ( and in some hundreths of yeeres after ) there were no Governours in the Church but Bishops onely ; for i i Cypr. ep. 65. n. 65 the Apostles themselves were Bishops . Saint Paul therefore can intend no other Rulers there besides Bishops .

Since then we are under their authority , let us submit our selves to their authority ; let us do , what we should do ; and consider , that this Canon is universall , OMNIA fiant , Let ALL THINGS be done . Which is the second part .

II. OMNIA fiant . Let ALL things be done : ALL , that are enjoyned . Here is nothing at all left to our discretion ; nothing may be left undone , when and where we please .

It is not for us then to take the Canons upon liking , to observe one , and neglect another : we must make a conscience of obedience . Rom. 13.5 .

We may not thinke it enough to stand at the Creed unlesse we say it also with the Minister audibly , Can. 18. with a loud voyce .

Nor is it enough for us to stand up onely at the Gospel , according to the k k Quedam Canone , quaedam consuetudine observanter . Cod. Afric . in prin. Churches custome , but we must also l l Can. 18. bow at the name of Iesus ; not as if we were ashamed of what we did , but with due and lowly reverence , as it hath been accustomed . Remembring that our Saviour sayes flatly , Whosoever shall be ashamed of me , of him shall the Sonne of man be ashamed , when he comes in his glory . St. Luk. 9.26 .

Neither is it sufficient for us to be bare in time of Divine service , unlesse we also m m Ibidem reverently kneele upon our knees , when the Generall Confession , Letany , Prayers , and Commandements are read ; according as is prescribed in the book of Common prayer .

But we must not doe these things , or any of them , negligently or carelesly , as if we cared not , whether we did them , or so ; the Apostle sayes , they must be done decently . The third part .

III. DECENTER . Decenter , decently . Decency stands first in order ; and reason good ; for decency makes way for all good order , and drawes all wise men to be in love with that order , which in it selfe is decent , and decently observed .

We are met in the house of God , in the house of Prayer , to do God service . If we were to wait upon some great person , we would have a great care of decency . And shall we not be as carefull , when we are to wait on God , and to do him service ? Especially in this House , wherein wee are commanded to a a Psal. 96.9 . worship the Lord in decore sancto , in an holy kind of decency ; or ( as we ) in the beauty of holinesse . The reason is given ver. 6. b b Decus & magnificentia est ante eum . Munster . HONOVR and MAIESTY are before him ; and BEAVTY is in his Sanctuary . God therefore may not be served ( in this place of all other ) slovenly , or dishonourably . Indeed Munster in his translation shews , how God will be worshipped , c c Psal. 96.9 . Incurvate vos coram Domino in magnificentia sanctitatis , Bow your selves before the Lord in a magnificent kind of holines . As if God would have every one of us to strive to outstrip one another in the worship of God , when we meet together in his House . God would have us so ; but who doth so ? Verily we forget the place to be holy , and our selves to be servants .

Whereas we ought so to behave our selves in this place , that if a stranger , or unbeleever should look in upon us ( by chance ) at our devotions , our reverent and devout demeanor might work upon his understanding and affections , and winne him to Christ , whom we thus serve , and reverence .

What a wonderfull decency it is , when we behave our selves in this place , as in the presence of God : when every man begins with due obeysance to God , with a d d Psal. 95.6 . Venite adoremus , O come , let us worship , and fall downe ; when first we worship , and then fall downe upon our knees .

When the Minister , like an Angel of light , appeares in his white vestment , behaving himselfe with that gravity , and reverence , and decency , which well befits his calling , and the religious duty he hath in hand .

When the whole congregation shall appeare in the presence of God as one man , decently kneeling , rising , standing , bowing , praising , praying altogether , as occasion shall be offered , and we injoyned , tanquam unanimes in domo , like men of one mind and religion in the house of God ; as I have heard it credibly reported of the Lutherans .

But how unseemely is it , to see some kneele , some stand , some fit , some leane upon their elbowes ? As if they thought of any thing rather then of God , and his service ; as if necessity , and not devotion , brought us hither .

Distraction in our behaviour manifests distraction in our minds , and gives a just advantage to the enemies of our Church .

Now , S. Pauls censure is , that where there be such divisions , such differences in our behaviour , we come together in the Church , not for the better , but for the WORSE . 1. Cor. 11.17 . And those divisions , which S. Paul there speakes of , were not in points of faith , but in matters of discipline .

We must not therefore fancie a decencie to our selves , such as we affect , but this decency must be secundum ordinem , in order , even according to that order , which is enjoyned . The fourth part .

IV. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Secundum ordinem , in , or according to order . We have seene , how decency makes way for order , and now we come to see , what good this order brings with it to the Church of Christ . This we shall the better discerne , if wee observe ( according to S. Paul ) that where divisions are in any Congregation , where one man serves God in this fashion , another in that , and a third in a manner different from both , there heresie is at the next doore by . For our Apostle hath no sooner told the Corinthians of divisions among them in the Church , 1. Cor. 11.18 . but in the very next verse he addes , that a a 1 Cor. 11.19 . there must be heresies . So suddenly doth disorder usher in heresie . God therefore to prevent heresie , discards disorder , Hee is not the God of CONFVSION , but of peace . 1. Cor. 14.33 . What then have the sonnes of God to doe with confusion , or disorder ?

Where disorder is , there 's confusion , where confusion , there 's dissention , where dissention , there 's tumult , and tumult turnes to sedition . Indeed all these ( if interpreters mistake not ) are contained in that one word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , b b 1 Cor. 14.33 . for which we read confusion . And where these are , there can be no peace , nor the God of peace . For are we not too too apt to laugh and jeere at those , that are not of our owne cut , that are not in the Church as unmannerly and disorderly , as our selves are ? From hence ariseth heart-burning , and hatred , which at last breake forth into flat combustion .

But , where one and the same order is observed through out the whole Nationall Church , there is quietnesse , and peace , and love on every hand ; and the God of peace and love is ever with them . Such order well beseemes the Churches of the Saints , and glads the hearts of all good men : c c Colos. 2.5 . and such order as this S. Paul rejoyced to behold amongst the Colossians . God of his mercy settle our hearts to embrace the orders of this Church , and to delight therein .

To keepe us in order and uniformity , Lawes , and Canons are provided , but not without some penalties annexed for the offenders . d d Imperfecta dicitur constitutio , quae poenam contra facientibus non impo●it . Lindwode . l. 1. c. de constitut . verbo , sub poena . Otherwise as good no law , as no penalty . For , where there is no penalty , authority is but a scar-crow , and every man may doe , what he please . And then , saith Calvin e e Calvin . Instit. l. 4. c. 10. §. 31. Nunquam futurum est , ut OMNIBVS IDEM placeat , si res velut IN MEDIO positae singulorum arbitrio relictae fuerint . It can never bee , that one and the SAME ORDER will please ALL , if such matters be LEFT INDIFFERENT , for every one to use , or not use at his owne pleasure .

Fit therefore it is , that an order should bee agreed upon , and observed alike by ALL in every Nationall Church . And if all things must be done according to order , then surely some there are , that have power to appoint and enjoyne order . And when orders are once agreed upon , and enjoyned , it is not for us to question , whether they be fit or no.

Wise men know , f f Ante legem tam licet quide deliberare ; sed lata lege nemo in suo sensu abundet ; sed eam admittat , & eidem obtemperet . Benig . Milletot . de delicto communi , &c. lawes must be obeyed , not disputed . Those Governors , that make them , dispute them sufficiently ; and know , why they make them , though they doe not alwayes acquaint us with the reasons . It is resolved therefore by King Edward the Sixth his Councell , that g g Acts & Mon. K. Edw 6 p. 1212. col . 2. In the directions given to Dr. Hopton by the Kings Councell , to be delivered to the Lady Mary ( afterward queene ) Anno 1549. Iune 14. The fault is great in any subject to disallow a law of the King , a law of a Realme , by long study , free disputation and VNIFORME DETERMINATION OF THE WHOLE CLERGIE , consulted , debated and CONCLVDED .

This is most agreeable to our Saviours doctrine , S. Mat. 23. h h S. Mat. 13.2.3 The Scribes and Pharisees sit in Moses chaire . ( in the chaire of the Law-maker , the power is now in their hands ) ALL therefore , whatsoever they bid you observe , that observe , and doe .

Neither did our Saviour onely teach this doctrine , but he practised it in his owne person , giving us an example , how to behave our selves in the like kind . For our Saviour submitted himselfe freely to the orders of that Church , wherein he lived ; as is to be seene by i i S. Ioh. 2.13 . his observing the feast of Easter , and of k k S. Ioh. 10.22 . the Dedication of the Temple . l l S. Luk. 2.22 . When his mother had beene purified , himselfe was m m Ib. presented to the Lord ; and n n S. Luk. 2.24 . for him an offering was made of a paire of Turtle Doves , or two young Pigeons . And which was most intollerable , o o S. Luk. 2.21 . hee was circumcised the eighth day .

If I should tell you of the severe Lawes in the Primative Church , and those Penalties , and Penances , which were strictly imposed , and submissively undergone by Offenders in those times ; it would strike you into an amazement . You could not but wonder at the rigour of the Canons , as also at the humility and patience of those Christians .

But our Church imposeth no such sharpe Orders , it enjoyneth no such rigorous courses . We complaine of ease , we cannot of rigour . And yet how few of us willingly obey these easie , these decent Orders . But Saint Paul is very strict for them , he will have us to doe them , and to doe them , as they should be done , even Decenter , & secundum ordinem , Decently , and in , or according to Order . My last part .

V. Decenter & secundum ordinem . Decently , AND according to Order . To doe our duties but in one of these onely , is to submit our selves by halfes ; but Saint Paul will have both . It is not then for us , to judge of decency ; we must hold that to be decent , which is according to order prescribed : for both these goe together in my Text , and we must keep them so .

We may not then conceit a decency to our selves without order . This is to affront the Apostle , and all authority . This is to side a a Numb. 16. with Korah ; and is nota distinctionis , a sure token , whereby to discerne the Schismatically minded from peaceable and orderly Christians .

Consider ( good brethren ) where there is no order , there can be no decency ; and where there is no decency , there is as little order : and there can be neither , where every man is left to his owne liberty .

It is an observation of a great learned man , that b b Franc. a victor . Relect. 1. Sect. 5. n. 1. in the state of innocencie order should have beene observed : and for that end , if man had continued in that state , there should have beene a power directive , though not coercive , to have prescribed order . Non enim esset decora Respublica ( saith hee ) si quilibet SVO RITV Deum coleret , etiamsi omnes recte viverent : for the face of the Church could not be decent and comely , if every man should serve God after his owne fashion , though all men lived never so uprightly .

And what he speakes , is not without reason ; for Paradise and hell are as different as may be . But in hell there is no order . Iob 10.22 . Therefore in Paradise there must have beene order . In heaven also there is decency and Order , and uniformity ; as it is to be seene . Apoc. 7.

ᶜ In the ninth verse the Saints are all clothed q q Revel. 7.9 . with white robes ; d d Ibidem . all stand before the Lambs throne : e e Ibidem . v. 10. all cry with a loud voyce ; f f Ibidem . all use one and the same thankesgiving . And as it is with the Saints , so is it with the Angels , vers. 11. g g Ibidem . v. 11. They all stand round about the throne together : h h Ibidem . they all fall downe before the throne together on their faces : i i Ibidem . v. 12. they all use one and the same doxologie , saying , Amen : Blessing , and glory , and wisedome ; and thankesgiving , and honour , and power , and might , be unto our God for ever and ever , Amen .

That the Saints have white robes , is decent ; but that they are all clothed with white robes , is orderly . That they stand before the throne , and fall downe before the throne , is decent ; but that they all stand together , and all fall downe together , is orderly . That they cry with a loud voice is decent ; that they all doe so together , is orderly . That they praise , and glorifie God , is seemely ; but that they all praise God in the selfe same words , is secundum ordinem , most agreeable to order .

Thus ( you see ) they ¹ all worship together , 2 after the same manner , ³ in the same posture , ⁴ the selfe same way , ⁵ with robes of one and the same colour , ⁶ and in the selfe same words ; not muttering betweene the teeth , ⁷ but with a loud voice .

And is not this to give us an example , how we ought to behave our selves in the Church of God ? surely our Church ( if you well observe ) may seeme to have set this heavenly patterne before her , when shee made her Canons and Constitutions . Let us then humbly , and religiously submit our selves , and doe all things , according to that heavenly order , which is injoyned .

Injoyned ? By whom ? By them , that have power to injoyne it . And who are they ? Kings , and Bishops . Kings , Rom. 13. the most part of that Chapter tells you so . And S. Peter seconds S. Paul in this point . Submit your selves to EVERY ORDINANCE of man for the Lords sake : to the KING as SVPREME , as also to them , that are sent , or put in authority by Kings . 1. S. Pet. 2.13 , 14. So then to Bishops , because they are put in authority by Kings ; if they had no other claime . But ( blessed be God ) they hold not only by this , k k As touching the Reverend Ordinaries of this land , if there be any , that dislike of their callings , or conceive of the same as not grounded upon Apostolicall , and ( for all the essentiall parts thereof ) upon Divine Right ; I would he were with Mr. Cotton in New England . The holy Table . c. 3. p. 64. but by an higher tenure , l l Rom. 13 1. since all powers are of God ; from him they have their spirituall Iurisdiction , what ever it be . S. Paul therefore ( yee see ) assumes this power to himselfe , of setting things in order in the Church , before any Prince became Christian . 1 Cor. 11.34 . The like power he acknowledgeth to be in Titus . Tit. 1.5 . And in all Bishops . Heb. 13.17 . Where he commands us , to m m Heb. 13.17 . obey them , that have the rule over us . And who are they ? Even those , n n Ibidem . who watch for your soules , and must give an account for your soules . o o Calvin . in Heb. 13.17 . These ( saith Calvin ) without doubt are the Pastors of the Church . And a part of their duty it is , to put us in mind to be subject to Principalities , and Powers , and to obey Magistrates . Tit. 3.1 .

Every private man in his owne family expects , that good order should bee kept . And what order is that ? Such as the Master of the house prescribes . For he may in his owne family injoyne what orders , hee pleaseth , so that they be not repugnant to the Lawes of our Superiors , or contrary to the plaine word of God .

And shall a Prince or Bishop be in worse case , then an ordinary house-keeper ? shall not the Prince have the same power in his owne dominions , and a Bishop in his Bishoprick , that every private man hath in his owne family ? shall it not be lawfull for them , to provide such orders , as are decent ; that may raise devotion , and increase piety ?

Surely if our Saviour , or his Apostles , had injoyned all orders in particular , there had remained little or nothing for Bishops , to shew their authority in , p p Heb. 13.17 . Obedite praepositis vestris , might have beene spared , S. Paul needed not command us , to obey our Rulers , or Bishops . For if we performe , what God injoynes directly in terminis in particular , we obey God herein , and not our Governors . But we are commanded to obey our Governors ; and therefore something is left to their disposing , to their ordering .

Kings make Lawes , and Bishops Canons . Thus indeed it was of necessity in the beginning of Christianity ; Kings made lawes for the State , and Bishops for the Church ; because then there were no Christian Kings either to authorize them to make such lawes ; or that would countenance them , when they were made . But after that q q Isa. 49.23 . Kings became nursing Fathers to the Church , Bishops , in those pious and regular times , made no Canons without the assent , and consent , and confirmation of Christian Kings . And such are our Canons , so made , so confirmed .

This is one of those Prerogatives , which r r Reges Iudaeorum non res modo civicat domi militiaeque moderati sunt , sed religionibus etiam sacrisque & ceremoniis praefuerunt . P. Cunaeus de Rep. Heb. l. 1. c. 14. godly Kings enjoyed , and used in the Book of God . King David ordered all things for the Arke , and Tabernacle . 1. Chron. c. 15.16.24 . Thus Solomon for and in the Temple . 2. Chron. 8.14 . And Hezekiah did in like manner . 2. Chron. c. 29.30.31 .

And doth not David order our behaviour in the Church ? O come , let us 1. worship , and 2. fall doune , and 3. kneele before the Lord our maker . Psal. 95.6 . This charge comes from s s 1 Sam. i3 . i4 . a man after Gods owne heart ; and hee that disobeyes , is not a man after Gods owne heart . It comes from a King , and subjects must obey . It comes from such a King , whom all good Kings are bound to imitate in his religious commands : and all religious Christians are bound to obey these and the like commands .

No sooner did Kings and Emperours embrace the Christian faith , but they made use of this Prerogative . Constantine the Great , the first Christian Emperour t t Euseb. de vita Const. M. l. 4. c. 23. ordained , what dayes should be kept holydayes . v v Ib. c. 17. Hee appointed orders for the Church . w w Ib. c. 18. Hee provided a set forme of Common Prayer . x x Ib. c. 25. Hee confirmed under his seale the Canons made by Bishops in their severall Councels , that so the greatest of his Princes and Commanders might not sleight them . y y Socrates l. 1. c. 6. & Theod. l. 1. c. 10. Yea the Emperour himselfe professeth , that his chiefe care was , that there might be but 1. one faith , 2. syncere charity , 3. Et Consentiens religionis cultus , and one manner of religious worship throughout his Dominions . And z z Donati vox est , Quid est imperatori cum Ecclesia . Optat. l 3. Sic & Petilianus apud D. Aug. cont. lit . Petil. l. 2. c. 92. I finde not , that any but Schismatickes and Heretickes were offended at it .

That in these matters , the Emperour used the advice of Bishops is evident ; in that he had a a Euseb. de vita Const. M. l. 1. c. 35. the Bishops alwayes in his company ; that b b Sozom. hist. l. 1. c. 9. he made an Act , that the Decrees of Councels should be unchangeable ; c c Ibidem . and that it should be lawfull , to appeale from the civill Magistrates to Bishops ; but no appeale from them . I could justifie as much for William the Conqueror , and Charles the Great ; but I hasten .

If a set order were not concluded upon by authority ; if every man should use that behaviour in the Church , that likes him best ; and if every particular congregation should have that forme of service , which they conceit best , and might alter it at their pleasure ; Lord ! what diversity should wee have ? wee should have every yeere at least new Service bookes , as wee have new Almanacks : worke , worke , more worke for the Printers ; and as much variety of gestures , as of faces , in the Church . And then d d 1 Cor. 14.23 . if there come in some , that are unlearned , or that are unbeleevers , will they not say , that yee are mad ?

Whereas if they enter into a mannerly congregation , and behold therein one and the same decency according to order , e e Ibidem . v. 25. cadentes in faciem adorabunt Deum , they will fall downe on their faces , and worship God , professing , that God is in you of a truth .

Remember , that f f 1 Sam. 15.22 . obedience is better then sacrifice . True ( say you ) obedience to God is so . But obedience to our Superiours is obedience to God . For hath not God commanded , g g Rom. 13.1 . Every soule to be subject to the higher powers ? Hath he not commanded us to h h 1 S. Pet. 2.13 . submit our selves to every ordinance of man ?

If wee teach servants to obey their Masters , or children to honour their parents , you like wonderfull well of this doctrine , you see it plainely set downe in holy Scripture . And are not the other commands as plaine ? That we must submit to the higher powers for conscience sake . Rom. 13.5 . For the Lords sake . 1. S. Pet. 2.13 . As unto Christ . Eph. 6.5 . Surely ( saith Primasius , S. Austines Scholer ) l l Primas . in Eph. 6. In his quae sunt commissa hominum potestati , homines g●runt vicem Dei Tho. 1. ●ae . q 100. & 3m. Christo facitis , quicquid propter Christum hominibus exhibetis ; yee do Christ service , when yee obey your superiors for Christs sake .

So then in obeying our Bishops and Governors , we obey k k 1 S. Pet. 2.25 . that great Bishop of our soules , who hath commanded us to l l Heb 13.17 . submit our selves to them , that have the rule over us . And if we do not our duty to them , that are set over us , with what conscience can we expect obedience from those , that are under our government ? Our Saviours rule is , m m S. Mat. 7.12 . Whatsoever yee would , that men should doe to you , do yee even so to them . Obey then , that yee may bee obeyed ; obey heartily , that yee may be obeyed accordingly : the servants of Christ , doe so , they obey from the heart . Eph. 6.6 .

Consider , that as your children are commanded to obey you , so you are commanded to obey your Governours . But your children are commanded to obey you in all things . Col. 3.20 . And shall you obey the Fathers of the Church in what you list ? surely where the Scripture hath made no limitation , it is not for us to make any .

S. Paul calls upon us in generall termes , without limitation , to n n Heb. 13.17 . obey , to submit our selves to our Rulers , that watch for our soules , and must give an account for our soules . And gives this reason for it ; o o Ib. that so they may give up their account with ioy , and not with griefe ; for that is unprofitable for you . Unprofitable it is indeed for you , if Calvin say right ; for thus he writes . p p Calvin in Heb. 13.17 . Significat nos sine propriae salutis iactura , non fore Pastoribus molestos , vel immorigeros . The Apostle acquaints us , that we cannot be offensive , or undutifull to our Pastors , or Bishops , without the losse of our owne salvation . And then he addes ; q q Calvin . Ib. Quum vix decimus quisque hoc cogitet , hinc apparet , quantus vulgo sit salutis neglectus ; since there is scarce one of ten , that takes this into consideration , it is too too evident , that there is a generall neglect of salvation amongst us .

But , it may bee , you are doubtfull , whether that , which is commanded , be lawfull or no. If so , then must you seek for a resolution from persons worthy to bee credited in this case . And Calvin tells us , r r Calvin . Ib. that it is necessarily required , ut plebs FIDEM ac simul reverentiam Pastoribus habeat , that the people BELEEVE and reverence their Pastors . Indeed who so fit to be trusted , as he that is trusted with your soules , and must account to God for them ? If the Parson or Vicar cannot satisfie the parties doubting , they are then s s Preface before the book of Common prayer . to resort to the Bishop of the Diocesse . And if the Bishop of the Diocesse be in doubt , he is to be advised by the Archbishop ; and to rest upon his resolution . Thus wee are taught by the Church of England ; and this is a safe and warrantable course .

If you obey , and trust them , ( though the case be questionable ) you may justifie your obedience t t Heb. 13 . 1● . by this , and the like texts of Scripture . But if you hearken to any other , that have not the charge of your soules , and disobey them , to whom the cure of your soules is committed by your mother the Church , o o Ib. ᵘ the griefe will bee your rulers , but the discommodity yours . Hoc enim non expedit vobis ( saith S. Paul ) for this is unprofitable for you .

It is not for us then to question their commands , or to deliberate upon them ; we must beleeue our Governors , and reverently obey them , when they command nothing , that is expresly contrary to the word or honour of God . S. Paul requires obedience , not examination ; submission , not consultation .

To this adde the oath of the Churchwardens ; they cannot avoid presenting those , that observe not the orders of the Church without manifest perjury .

Consider the warning given them at the Visitation ; namely , that if they present not truly and sincerely , according to the Articles , they are liable to the High Commission , and upon just proofe to be censured for perjury .

Pity the danger , that you are like to draw upon your owne heads , or the heads of your neighbours , and conforme your selves .

Our Diocesan desires rather to amend us , then to censure us ; and hence it is , that time is given us to redresse , what is amisse .

Consider , that pride and disobedience are reckoned amongst those sinnes , whereinto they usually fall , whom God hath given over to a reprobate sense . Rom. 1.28.30 .

Consider , that to walke after the flesh , and to despise government , are joyned together . 2. S. Pet. 2.10 . Yea ( saith Calvin ) w w Calvin . in ep. B. Iudae . v. 8. these two are almost inseparable , ut qui projecti sunt ad nequitiam , OMNEM ORDINEM abolitum esse cupiant ; that they who have given themselves over to work wickednes , have alwayes a stitch against order , and would faine have it utterly defaced . And if x x Haec duo semper s●c coniuncta sunt . Calvin . Ib. these two be almost inseparable , then surely they , that are such enemies to order ( in Calvins judgement ) are projecti ad nequitiam , lewd , dissolute persons . A blemish not to be washed off , without submitting our selves to order .

Consider , that REBELLION is as the sinne of WITCHCRAFT , and STVBBORNNESSE as IDOLATRY . 1. Sam. 15.23 .

Consider , that when false teachers , prophane and blasphemous seducers are decypher'd by the Apostles , one of their markes is , that they are audaces , sibi placentes , bold , presumptuous , selfe-willed men , DESPISERS OF GOVERNMENT . 2. S. Pet. 2.10 . Such as DESPISE GOVERNMENT , and speak evill of authority . S. Iude 8.

Consider , that they , who mislead you , are discontented , ambitious men , such as Korah , Nolentes obedire , quod nequeant imperare , that cannot indure to obey , because they cannot get into a Rochet .

Consider , that those , who speak against authority , are undeserving , ignorant , unlearned men ; Proud , knowing nothing . So S. Paul 1. Tim. 6.4 . In his , quae ignorant , blasphemantes , speaking evill of those things they UNDERSTAND NOT. So S. Peter in his second Epistle 2.12 . And S. Iude sayes the same . v. 10. Nay , if Beza be not mistaken in his translation , they are no better then mad ; Insanientes circa quaestiones ac pugnas de verbis . 1. Tim. 6.4 . growing starke mad about questions , and quarrells concerning words . As if like mad men , they left the apple , and fell together by the eares about the shadow .

Observe , what sentence is already passed upon these selfwilled , stubborne , disobedient persons . In the Law , y y Deut. 17.8.9.12 The man , that will not ( in matters of controversie ) hearken unto the Priest , that IN THOSE DAYES standeth to minister IN THAT PLACE before the Lord , that man shall die . In the Gospel ; z z Rom. 13.2 . Whosoever resisteth the power , resisteth the ordinance of God ; and they that resist shall receive to themselves DAMNATION : damnation at least of that which is commanded to obey , and that 's the Soule , Rom. 13.1 . S. Iude therefore saith plainly , that to these is reserved the blacknesse of darknes for ever , S. Iude v. 13.

Look upon Korah , Dathan , and Abiram , they murmured against Moses and Aaron , Prince , and Priest ; and they suddenly went downe alive into the pit of hell . Num. 16.33 . Tertul. Hoc vero erat futuri judicij praejudicium ; this doome is a fore-runner of the day of Doome , and a true President of that sentence , which shall passe upon disobedient persons in that dreadfull day : that so all those , that read it , or heare it read , may take warning by their example , and avoyd the wrath to come .

God of his mercy grant , that all of us may gaine wisdome by their losse ; that with all alacrity we may submit our selves to the higher powers , that we may do all things in the Church decently and according to order : that so we may passe from Church to Church , from this Church militant to that triumphant , through Iesus Christ our Saviour , to whom , with the Holy Ghost , three persons and one God , be ascribed all honour , and glory , &c.

FINIS .