A SERMON NECESSARIE FOR THESE TIMES, Shewing the nature of Conscience, with the corruptions thereof, and the repairs or means to inform it with right knowledge, and stirre it up to upright practise, and how to get and keep a good Conscience. To which is adjoyned a necessarie, brief, and pithy treatise of the Ceremonies of the Church of England. By ANTHONY CADE Batch. of Divinitie.
Printed by the Printers to the Ʋniversitie of Cambridge. And are to be sold by John Sweeting near Popes head alley in Corn-hill. 1639.
TO THE RIGHT REVEREND FATHER IN GOD, JOHN, LORD BISHOP OF LINCOLN, MY VERY good Lord and Patron.
RIght Reverend Father in God, I have often with great comfort related among my friends what I observed about five yeares agone at my being at Buckden (an ancient house belonging to the Bishoprick of Lincoln) how bare, naked, and ruinous I had seen it in former times, and now worthily repaired and adorned by your Lordship: The cloisters fairly pargetted and beautified with comely coportments and inscriptions of wise counsels and sentences; the windows [Page]enriched with costly pictures of Prophets, Apostles, and holy Fathers; and beyond all, the Chappell for Gods immediate service, most beautifully furnished with new Seats, Windows, Altar, Bibles, and other sacred books costly covered, clasped, and embossed with silver, and gilt with gold; with Bason, Candlesticks, and other vessels all of bright shining silver; and with stately Organs curiously coloured, gilded, and enameled: no cost spared to set forth the dignity of that house dedicated to Gods worship: And the whole service of God therein performed with all possible reverence and devout behaviour of your own person, and all the assembly; and with the organs of sweet ravishing angelicall voices and faces of young men, lifting up with heavenly raptures all the hearers and beholders hearts to heaven, and enforcing me to think and meditate, When such things are found on earth in the Church Militant, Oh what unconceivable joyes shall we finde in heaven, in the Church Triumphant! We have great cause to glorifie God for your Fatherhoods excellent care and cost, in this and many At Lincoln, Westminster, Cambridge, Oxford, &c. Where this Bishop hath built chappels, libraries, &c. or garnished and furnished them with excellent books and maintenance for Scholars. other places, where (as I heare) you have done the like: As also now more lately, for our most excellent worthy-minded Archbishops Grace, who prosecuting his own and some other Bishops preparations, hath now notably begun, and happily gone forwards with the repairing of that most honourable ancient monument of Christendome, S. Pauls Church in London, to the comfort of all good hearts, and glory [Page]of our nation; and also to work an unity of faith, and uniformity of practise in the service of God, and by all possible means to winne all adversaries thereunto: which would be an incomparable joy to all true Christian hearts.
But to return again to Buckden, to my observations there, and to my present purpose; I did also ordinarily speak among my friends, of the government of your great house, with all subjection and gravity; and of your hospitalitie (such as S. 1. Tim. 3.2. Paul prescribes to Bishops) entertaining your numerous guests with bountifull provision, and feasting them with variety and plenty of all good things, (but with exemplary sobriety in your own person) and with wise, learned and religious discourse, as wholesome for their souls, as your meats for their bodies. But this I passe over now slightly, as beside my present purpose: for my purpose was onely to shew, how by the former sight of your house and Chappel, and the manner of Gods service therein, I well understood your Fatherhoods religious minde and intentions; but much better by your private words to my self afterwards, viz. That your desire was, to have the Consciences of all people (preachers and others) in your Diocesse, rightly informed, and soundly convicted of the lawfulnesse, and perswaded to the practise of the established service of God, with the Rites and Ceremonies of our happily reformed Church; and that your self would leade them the way, and give them a fair S. August. epist. 86. in fine. Si consilio meo acquiescis, Episcopo tuo noli resistere; & quod facit ipse, sine ullo scrupulo sectare. In using Rites and Ceremonies. example. This gladded [Page]my heart more then the rest. So that, not long after, being appointed by your Lordship to preach at a Visitation at Leicester, I addressed my self to improve my best service to God and his Church, to our gracious Soveraigne Gods immediate deputy, to your Lordship the generall spirituall Father of these parts, and to our Countrey both ministers and people, for the better setling of their Consciences in these and other necessary points.
My sermon presently upon the hearing procured me thanks from many, even from the contrary-minded (formerly) and many desired copies or the publication, as did also some of your own officers; which I also promised. And shortly after, having made my copie ready (with some additions which time would not give me leave to utter; and with a brief Appendix at the end, fitter for young preachers to reade at home, then for people to heare from the pulpit) I gave it to a friend to procure the printing: but my friend unfriendly kept it in his own or his friends hands so long, that till neare the end of this last yeare I could not get my copie again. At last having recovered it, and communicated it to some other learned judicious friends, they again importuned me for the publication, as a thing that undoubtedly would do much good to many unsetled souls. To which now I have condescended.
My good Lord, I beseech you (and all my Readers) to beare with my long preface. I [Page]thought it necessary to let the world know the two occasions, one of my preaching, the other of the late publishing of this sermon. Now, such as it is, I send and dedicate it to your Fatherhood, whose it is by the first appointment and all the service it can do: and so is the Authour thereof
Which (Gentiles) shew the work of the Law written in their hearts, their Conscience also bearing witnesse, and their thoughts the mean while (or, between themselves) accusing, or else excusing one another.
SAint Paul, to move all men to seek salvation by faith in Jesus Christ (which he propounds chap. 1. vers. 16. and prosecutes chap. 3. vers. 21.) shews in these first chapters, that all men are in themselves inexcusable sinners; The Jews sinning against the law written in their Books, the Gentiles against the law written in their Hearts.
This sentence convicts the Gentiles; but, by an argument à minore ad majus, much more confounds the Jews for sinning not onely against their Naturall law, but aagainst Gods law supernaturally revealed.
It hath three generall parts.
First, The very Gentiles have a Law-book in their hearts, written by the God of Nature.
That is, God hath given such a naturall [Page 2]light and life unto mens souls, as enableth them to discern what is honest or dishonest, right or wrong; and moveth them withall to do good actions, and avoid evil. This, in respect of the Discerning light, Basil. tom. 1. in princ. Prov. bom. 18. is by Basil called Naturale judicatorium, a naturall judgement: The Schools call it [...], records of the law of Nature preserved in mans heart, for the rule of his life. In regard of the Livelinesse of it, exciting and stirring up men to perform their duties, Origen calls it Paedagogus Animae sociatus, Origen. lib. 2. in Epist. ad Rom. A schoolmaster accompanying the soul, to teach man his duty and call for performance. Philosophers glance at it in their Bonus genius.
Secondly, Conscience (as it were scientia cum alio, sive consensus cordis, id est, voluntatis cum scientia) witnesseth with God, and with us, or against us, whether we have performed this law, or not: and to that end, it writes a second book, a Record, History, or Chronicle of all our counsels, courses, thoughts, words, and works: which S. Chrysostom. in Psalm. 50. bom. 2. Chrysostome calls Codex, in quo quotidiana peccata conscribuntur, A book wherein our daily sinnes are written.
These books shall be opened at the last day: and the dead shall be judged of those things which are written in the books, according to their works, Revel. 20.12.
Thirdly, Our discursive thoughts, comparing the Law-book (which shews what we should do) [Page 3]with our Chronicle (which shews what we have done) produce a third thing, a conclusion, either excusing and acquitting us (for doing according to the law) or accusing and condemning us (for doing against the law.) And thus Conscience hath a power to comfort us (against all accusations, distasts, and reproaches of men) when we are in the right; and to check us having run into erroneous opinions or unjust actions, though for our profit or pleasure, and with the worlds applause. So have we three parts of the text: the first De jure, the second De facto, the third De [...], of judgement.
The works of the Law written in the Gentiles hearts, concern God or our neighbour. 1. Part.
Concerning God, the Gentiles knew, 1. Deum esse: 2. Qualis esset: 3. Adorandum esse. 1. That there was a God: 2. That he had many transcendent properties: 3. That he was to be worshipped. This S. Paul sheweth Rom. 1.20. The invisible things of God from the creation of the world are clearly seen, being understood by the things that are made, even his eternall power and Godhead, so that they (the very Gentiles) are without excuse.
As Seafaring men, lighting upon an unknown Island, when they finde hedge-rows, houses, and towns, know it is inhabited by Men, for these are not the works of Beasts: So the meere Gentiles viewing the Heavens, Sunne, Moon, Starres, the Land and Seas, [Page 4]Woods, Rivers, and all kinde of Creatures, farre exceeding the wit of Man to devise them, or his power to make them, or any the least of them, conclude presently,
I 1. These things had a Maker farre more excellent then Man; even that supreme power, which we call God.
II 2. This Maker must in reason 1. be before the things made, as the cause before the effects: himself cause of all things, nothing cause of him; therefore Eternall. 2. He must also be Almighty, that could make all things of nothing, and sustain such a masse of creatures in such excellent manner, so many 1000 yeares. 3. He must be most Wise, that made them all in such order, variety, multiplicity, and distinction, every one perfect in his kinde; nothing defective or superfluous in any creature: So wisely, that without great wisdome, study, and observation, not any one of them can be understood. 4. He must be more excellent then his work, having in himself all the perfection and excellencies that can possibly be found in any or in all his works laid together: since from him they all proceed. 5. He is also most Good and Bountifull, that hath made all for mans use or benefit, and given man wit and power to manage them all, even creatures much stronger then himself; to conquer and passe over the boisterous seas upon his devised woodden tottering bridges; and to make [Page 5]use of all things in the world for his profit and pleasure. 6. He must needs be also most Just, to reward those that are like himself, good and beneficiall to mankinde; and to punish those that live disorderly; for the continuation of the world.
III 3. Their knowledge that this God must be worshiped, they shewed by their Sacrifices, See D. Ames Medulla theologiae, lib. 2. cap. 5. Prayers, Temples, and Priests, whereof we reade plentifully in Poets and Historians of all Nations. Sacrifices they offered as chief rents in acknowledgement that of him they held whatsoever they possessed; and as to the authour of their life, safety, protection, preservation, and all other blessings; and as a kinde of thankfulnesse for benefits received, and prayers for continuance and increase of their happinesse. The divine scriptures mention the readinesse of the Lycaonians at Lystra, Acts 14.12, 13. to sacrifice oxen to Paul and Barnabas for healing a creeple born lame, thinking them to be gods come from heaven in likenesse of men. And testimony of the Gentiles prayers we have in Jonas his shipmen upon the stormie seas, praying to their gods, Jonah 1.5, 6. and urging him to pray also. It seems also that all Nations were taught by the light of nature in prayer to bend the knee, to hold up their heads, to lift up their eyes, 1. Cor. 11.4, 5, 14, 15. men to pray bare-headed, women covered, all with great reverence: as the histories of the Syrians, [Page 6]Chaldeans, Bellar. De effect. sacr. lib. 2. cap. 29. saith, Many ceremonies were in a sort instituted in nature, and therefore common to ill heathen, and all sects: as, To lift up the eyes or hands to heaven, to bowe the knee, to knock the breast when we pray to God. Aegyptians and other nations declare, and the Fathers observe. Aug. de civ. Dei. Euseb. de praepar. Evang. Cicero de natura deor.
No Nation in the world, but worshipped God after one fashion or other. Some ( [...]) had false gods: some ( [...]) had many gods: none were meerly ( [...]) without God. A God they knew there was in generall (though they erred in the particular, and somewhere erected altars Act. 17.23. to the unknown God:) and for their gods worship they ordained Temples, Priests and Ceremonies, not without great honour, cost, and magnificence: witnesse the Temple of Diana at Ephesus, the Temple of Apollo at Delphos, of Jupiter Amon, of Isis and Osyris in Egypt, with many other: And great Kings and Princes were their Priests; Rex idem hominum Phaebíque sacerdos.
And though the vulgar had opinions of many gods, yet the wiser sort acknowledged but one; as the books De Mundo ascribed to Aristotle, and Philo, say. The same God in regard of severall offices, was called by severall names; as, for moderating the seas, called Neptune; for moderating the windes, Aeolus, &c.
For duties towards their Neighbours, The Gentiles knew and practised the substance of the whole Second Table: at least, [Page 7]so farre as concerned outward duties. Children honoured and obeyed their Parents, as Sichem did Hamor, Gen. 34.4. See D. Williams Church, lib. 3 cap. 3. pag. 347. Gen 20.4, 5. not presuming to take a wife without his consent and employment. Murder every where most abhorred and grievously punished. Abimelech King of Gerar would not come neare Sarah (hating Adulterie) when he knew she was a mans wife. The Romane Lucretia prized her chastity above her life. 1. Cor. 5.1. Incest unheard of among the Gentiles. Wives subjection to their husbands commanded by Ahasuerus: Esther 1. And compulsion to drink more then a man list, forbidden by the same Gentile Monarch. Wrong, oppression, theft, defrauding any man of his right, forbidden by the generall rule, Reusner. in Symbol. Imperat. lib. 1. Symb. 29. Fac quod vis pati; and, Quod tibi fieri non vis, alteri nè feceris, Do nothing to another which thou wouldest not have done to thy self. Reusnerus (in Symbolis) cites many heathen authours which deliver that rule. It was the common Which he learnt of his mother Mammaea, the scholar of that great Origen. Isaacus Casaub. Annot. in Julium Capitolinum. word of Alexander Severus, which he caused also to be proclaimed by his heraulds, whensoever he punished his subjects or souldiers which had wronged any man. And for all other morall and civill righteousnesse, honesty, justice, temperance, sobriety, providing for the poore, helping the distressed, speaking the truth, observing leagues, contracts, and promises, avoiding perjury, punishing vice, honouring vertue and living orderly, [Page 8]the Gentiles had many excellent laws, wisely made and carefully observed. The generall observation of these in all nations, shewed the substance thereof to be naturall notions and principles written in their hearts: and the variety of their promulgations and penalties in severall nations argued deductions and consequents, drawn from those naturall notions, by the force of reason.
These naturall laws the most wise Creatour did write in the hearts of men, for these causes.
1. Causes and reasons thereof. That there might be a perpetuall difference betwixt men and beasts. Had God given man a strong wit, understanding, policy, and not withall a Conscience, or naturall law to guide him; he had been of all Creatures the most dangerous.
2. To preserve humane society, and keep mens actions in some tolerable limits, by ordaining good laws, to bridle the disorderly, and protect the innocent in quiet possession of their rights, and for the common good: Aug. de civitate Dei, lib. 4. cap. 4. Rom. 1. else (saith S. Augustine) Quid sunt regna, nisi magna latrocinia?
3. To be an ayd to man, better to search out the Creatour and to serve him. We may say of God as Seneca said of Nature, Perditura fructum sui, si solitudini ostenderet: He had lost the fruit of his work, had he shewed it onely to beasts which could not [Page 9]understand it: so God had lost his glory, and man his felicity.
4 S. Paul addes, (Rom. 1.20.) To make the impious and unrighteous unexcusable, if they did not according to that law, which their own Conscience dictated unto them.
This was an inestimable benefit of God, Ʋse 1 to give every man such a worthy guide of his life, for morall, civill, and divine duties; in observing whereof he might live with much comfort, credit, profit, and earthly happinesse.
And that these laws are undoubtedly just and equall, written by God himself (as the first Tables) and so legible, and in such plain characters, that the unlearnedest man may reade them, though he know no letters of any other book; and in such a language as men of all nations and tongues may understand them: and that a man hath this book for his counsellour at home with him; he need not make long journeys to seek for a counsellour, or tedious waiting to attend his leisure, give costly fees to attain his counsell, which haply may prove doubtfull and untrusty: he hath this his bosome friend, free, faithfull, patient, as neare and as true to him as his own soul; with whom he may conferre again and again, at his leisure and pleasure, till he be fully resolved what he may lawfully do, or must avoid. And
This is yet a greater benefit, Ʋse 2 that this Lawbook is not a dead thing, like other books containing dead letters or precepts; but (like the divine word of God written in the heart, Hebr. 4.12.) quick, lively, powerfull, operative, and piercing; as Gods Lieger Ambassadour residing in our hearts, to shew us our duties and call upon us to do them: whereupon our Conscience is not onely called a Book, Paedagogus animae sociatus. Origen. but a Schoolmaster also, to urge us to learn and perform our duties: Monet, & movet: movendo docet, docendo movet. God knowing our ignorance, Conscientia est speculum, fraenum, calcar, & flagellum. gives us this book to instruct us; knowing our headstrong inclination to evil, gives us this bridle to restrain us; and knowing our dulnesse to all good duties, gives us this spurre to quicken us. And all this is our Conscience, which, if we do amisse, shall scourge us. But
As the benefit is great, Ʋse 3 of this Light to guide us, and of this Heat to quicken us (as of the Sunne in the great world:) So is the danger great, if we shut our eyes against the Notions, and our hearts against the Motions of our Conscience. For this is to be wilfully blinde, when we may see, or wilfully wicked when we do see our dutie, and do it not. This is plainly to rebell against God himself, to thrust his Deputie out of his throne and office: This is to provoke the Lord to give us up to our own hearts lusts, [Page 11]and to have no further care over us: as Rom. 1.24, 26, 28. And this is to draw upon us a most dangerous consequence, by degrees through the custome of sinne, to make our Conscience senselesse, seared, cauterized, or to choke and kill it, or in such sort to extinguish the light and life thereof, that the greatest sinnes will be practised without any check or remorse, to the intolerable hurt of the Church and Common-wealth, the shame of our lives, the damnation of our souls. Ephes. 4.17. The Gentiles walk in the vanity of their minde: 18. Having the understanding darkned, being alienated from the life of God, through the ignorance that is in them, because of the blindenesse of their heart: 19. Who being past feeling, have given themselves over unto lasciviousnesse, to work all uncleannesse with greedinesse.
In regard of these benefits and dangers, Ʋse 4 it behoveth us to have a double care,
First, to keep our Law-book pure and perfect, lest it misleade us to sinne, in stead of righteousnesse.
Secondly, to reade it and follow it diligently, lest it cease to be our guide, and become our accuser.
The first man Adam, before his fall, Ad bonum nil impediebat, ad malum nil impellebat. Magister lib. 2. dist. 25. had it pure and perfect, abilitie to know his dutie fully, and to perform it throughly: But upon his fall, he lost his perfection, that is, the excellencie [Page 12]of the image of God, both in Knowledge (Coloss. 3.10.) and Righteousnesse and true Holinesse (Ephes. 4.24.) And in this his depraved image he begat his children: Gen. 5.3. In whom, though the life of Conscience was left, and light enough for performance of outward, morall, civill, and some religious duties, for preservation of humane societie and common life; yet no sufficient light to attain to the knowledge of the mysteries of saving religion: as the Trinitie of the Persons in the Unitie of the Godhead; the manner of our redemption by the incarnation and passion of the second person in Trinitie; the pardon of our sinnes, by his merit; our regeneration by his Spirit; our resurrection to life eternall; and other points. The naturall man conceiveth or perceiveth them not, he thinketh them foolishnesse, they are onely spiritually discerned, 1. Cor. 2.14.
As the naturall Conscience was short in these things, so it was much corrupted in other things. The Gentiles Rom. 1.18. held the truth in unrighteousnesse, Vers. 21. became vain in their imaginations, their foolish heart was darkened, the 22. professours of wisdome became fools. They 24. dishonoured their own bodies with lusts and uncleannesse. In the foure last verses of the first chapter to the Romanes Saint Paul exhibites a long Catalogue of their foul overflowing sinnes, which they not onely [Page 13]practised, but took pleasure also in the practisers thereof.
For remedie of which evils, Remedies by wise men, the Philosophers and wife men of the Heathen have written many books, labouring to revive, renew, and enforce the laws of nature, with reasonable deductions therefrom. Tully, in his books of Offices or Duties, layes this for his ground, Naturam si sequamur ducem, nunquam aberrabimus; If we follow the guidance of Nature, we shall never stray from our duties: and others tell us, Conscientia est liber, ad quem emendandum omnes scripti sunt libri; Conscience is a book, for amending whereof all books are written, so farre as concern mens actions. These men have taken great pains herein, husbanding and improving the light of naturall reason to the highest pitch, to their own great honour, and the worlds great good.
As also good Princes have, And good Princes. by the aid of these wise men, published and established many worthy laws, for their own honour and service, and for the common good and happinesse of their subjects.
But our most gracious God, Divine and supernaturall remedies, by the Scriptures as he is infinitely above all in providence, wisdome, and goodnesse, so he hath declared his farre more excellent Will and Laws to his people, for his own honour and their happinesse; inspiring some choice men in the Old and New Testament with divine Revelations, and testifying [Page 14]their Mission, Commission, and Doctrine to be immediately from him by divine miracles, as seals unpossible to be counterfeited by any wit or power of men; appointing them to deliver by word to the present, and by writing to the future ages, his holy Laws, for the manner of his service, the guiding of their lives, and the attaining of felicitie. And these are the sacred books of the Scriptures. And Ministerie. And he hath added yet another provident ordinance, The sacred Ministerie, men separated from other affairs, and consecrated to Gods publick service, and the peoples edification, directing their preaching to these two speciall ends; The one, to open the meaning of these holy Books, and teach the people to understand and imprint these Laws in their Conscience: The other, continually to work upon their affections, to excite and stirre them up often to reade them, and carefully to practise them.
And this is the excellencie of Christian Religion, above all Philosophie and humane laws or learning; which could never perfect the Conscience, nor purifie the heart, nor stirre up the affections, with such holy doctrines, rules, or principles, nor cause such a constant and universall practise of all kindes of vertue and goodnesse, nor procure such blessings temporall and eternall upon persons and nations, as these holy Books, and the continuall [Page 15]urgent preaching of them, doth perform.
But, be the remedies never so good, yet if they be not employed, applied, and continually renewed, Satan and Sinne are so busie to assail, so potent to prevail, and we so impotent to resist, so willing to yeeld, that corruptions will easily creep into our lives and Consciences. As we may observe
1. Causes corrupting the Conscience. By the vehemency and disorderlinesse of our corrupt affections, lusts, or passions (whether love, hatred, covetousnesse, ambition, pride, fleshly lusts, or any other) blinding and carrying many away into sinfull courses, thinking in those passions evil to be good.
2. By Custome in sinne: For, Consuetudo peccandi tollit sensum peccati. what many do, is thought lawfull for all. Thus stealing of garments was lawfull with the Lacedemonians, many wives at once with the Turks, deadly fewd and stealing one side from another among our borderers; they thought it stood well with Religion. Sir Thomas More (Lord Chancellour of England in king Henry the 8 his time) writeth, The borderers would heare masse before they went to steal, and pray God so to blesse them that they might do harm and take none. Amongst us, of late, drunkennesse, pride, and such like vices, are thought lawfull, because usuall, and practised without check of Conscience. These blot, blurre, or fill up the deep graven letters [Page 18] [...] [Page 19] [...] [Page 12] [...] [Page 13] [...] [Page 14] [...] [Page 15] [...] [Page 16]of our Law-book with dirt, or bring us asleep in sinne, that we cannot easily spie or reade them.
3. By interlinings of false precepts or principles of false teachers: as, to this precept, Love thy neighbour, the Pharisees added, And hate thine enemy: which interlining Christ put out again, and restored the text to his old integrity, Matth. 5.43. as he did other doctrines of men, Matth. 15. and 23.
4. By mistaking errour for true religion: as our Saviour said to his Apostles, John 16.2. They that kill you will think they do God service. Saint Paul once thought that he was bound in Conscience to persecute Christians; Acts 26.9. Phil 3.6. he did it of zeal: Acts 13.50. and so the devout and honourable women, and chief men persecuted Paul and Barnabas, and cast them out of their coasts, moved by erroneous devotion.
By the like errour, they that call themselves Romane Catholicks (deceived by Jesuiticall doctrine) persecute the true Catholicks that constantly hold all necessary saving doctrine grounded on the holy Scriptures, Articles of 1562. art. 6. and universally received in the Primitive Church (as the Protestants do) and refuse onely the corrupt novell doctrines brought in by later Popes, Art. 22. Art. 37. and submission to their government: these they persecute, and seek by all means, even by treasons, insurrections, and murders of Princes, and massacres [Page 17]of people, utterly to root out, and think such courses not onely lawfull but meritorious, and that they are bound in conscience to practise them, especially upon their Popes excommunications. A conceit and doctrine strange and monstrous, never heard of in the Church of God, of a thousand yeares after Christian religions first planting, and untill Satan was Revel. 20.2, 3, 7, 8. Greg. 7. formerly called Hildebrand, by many Helbrand, as one that brought this wilde-fire from hell into the Church; for from heaven it could not come. James 3.13. a wisdome earthly, sensuall, devilish: aedificat ad Gehennam. This Gregory was the first Pope that deposed any Princes, &c. as saith old Frisingensis, & late Onuphrius. See Cades Justification of our Church, pag. 42, 43. & pag. 46, & seq. & lib. 2. pag. 64. & seq. loosed and permitted to deceive the nations. Then Pope Gregory the seventh began first to depose Princes, embroyling the Christian world with unchristian warres, kindling that fire which hath been kept burning by many succeeding Popes, and is still kept alive, blown continually with the breath of Jesuites, and other the Popes Incendiaries.
But the weapons of the first best Christians, even against persecuting tyrants, were patience and prayers, not treasons, murders, rebellions. We reade in Scriptures of wicked Princes reproved by the Prophets, but neither deprived of their state, nor subjects animated to rebell, nor forreiners to invade. And if any Christian Prince were excommunicated, that made him not in worse state then a Heathen (with losse of his goods, government, or life) but Matt. 18.17. sicut Ethnicus, sequestred from the blessing of the Church and Sacraments onely. The ancient Churches censures never proceeded further.
But, howsoever that late unchristian doctrine is still maintained in the books of a great number of the Popes flatterers, that are maintained by him in wealth and dignitie: yet a great number also even of the learnedest Divines of the Church of Rome hold the contrary, For this point reade the B. of Rochester de potest. Papae, cap. 8. who citeth many authours. B. Whites reply to Fishers ansvver, pag. 572. and write books in confutation thereof; confessing plainly, that the Pope (by vertue of his office) hath not any power or authoritie to depose Princes, or dispose of their Crowns or lives, for any cause, crime, or good whatsoever.
Whereupon most of our English Romane Catholicks have (contrary to the Popes briefs, Cardinall Bellarmines letters, and other Romish Rabbines perswasions) taken the oath of allegiance, and thereby insinuate a reall confession (in this main point) that the Pope, Cardinals, Conclave, Counsellers, and greatest Doctours of that Church, may erre, and leade them into damnable sinne, and therein may and ought to be disobeyed. And since the infallibility of that Pope and Church hath been the greatest (if not the onely) ground of holding them in many errours, without searching into them: that ground being now acknowledged to be unsound, there is great hope of their coming to us in other points of difference (as they have done in some already) if we be not averse and hinder it by our dissensions at home. Oh [Page 19]that we could recover that blessed unity of doctrine and good life of that one holy, primitive, ancient, Catholick Church!
Yet observe another malice and policy of Satan! Some Protestants too nice Conscience against Church-ceremonies. if he cannot make us swallow these Camels, he will endeavour to make us strain at Gnats, and in hatred of the Papists large Conscience and grosse sinnes, to make our Conscience too strait, and stick at things indifferent, as Caps, Surplesse, kneeling at Communions, Crossing the childe after he is baptized, and such like rites or ceremonies. Our people, by the blessing of God, hold the substance of saving religion entirely: we do not teare and wound Christs body, we onely strive about his garments. My desire is to take up this strife, and to keep that seamlesse coat unrent, because I see our adversaries (passing over their own great ones) make themselves sport at our petty dissensions. To stop their mouthes therefore, and satisfie our otherwise good Christian brethren, whose Consciences are afraid to receive these Ceremonies, give me leave to impart unto you my meditations touching this point: which I shall do the plainliest and briefliest, by answering a few questions.
Quest. 1. Doth erring Conscience binde?
Answer. It doth binde; so that he that doth against it, sinneth: Because whatsoever the Conscience dictates, it dictates sub ratione [Page 20]voluntatis Dei, as it informs us of Gods will, and so it hath in it self the force of the Divine will, and is in stead of God unto us, as Gods Lieger Ambassadour, to shew us our dutie, and call upon us to do it: therefore as long as we understand & acknowledge it to be so, it bindes us unto obedience as unto God. To do therefore that which thy Conscience saith is unlawfull (or while thou doubtest it is unlawfull) is to incurre damnation, Rom. 14.23. He that doubteth, is damned if he do it, because he doth it not of faith: for whatsoever is not of faith, is sinne. Though it be clean in it self, yet to thee it is unclean, if thou thinkest it so, as Saint Paul saith there, See Ames de conscien. lib. 1. cap. 3. n. 13. & cap. 4. n. 6. & Rob. Sandersons ser. upon Rom. 3.8. Cicero Offic. lib. 1. Bene praecipiunt, qui vetant quicquam agere, quod dubites aequum sit an iniquum: aequit as lucet ipsa per se; dubitatio cogitationem significat injuriae. vers. 14. He that doth against his Conscience, doth against the will of God, quamvis non materialiter & verè, tamen formaliter & interpretativè, though not in matter and truely, yet in form and by interpretation; because he doth that which he thinks is against Gods will. And this is reduced to the lack of the fear of God, to venture to do that which thou judgest God hath forbidden, and so hath written in thy Conscience, which must be Gods witnesse with thee, or against thee, and whereby thou must be judged.
Quest. 2. May a Christian Prince urge his subjects to observe such ceremonies in Gods service, as he knows to be lawfull, though some subjects think them unlawfull, or doubt of their lawfulnesse?
I must answer this question, by first laying some grounds thereof in a few Propositions.
1. See Calv. Inst. lib. 4. cap. 10. Sect. 14. & 30. D. Burges Answer, pag. 81. & seq. It is absolutely necessarie that in performing the outward works of Religion, some outward rites and ceremonies be observed. For, people cannot meet together, Gods service cannot be performed, Religion it self (whether true or false) cannot possibly subsist or continue, without times, places, orders, customes, words and actions prescribed and observed: as Saint Augustine urgeth, Tom. 6. Contra Faustum, lib. 19. cap. 11. & seq.
2. See D. Burges Ansvv. pag. 8. & seq. & pag. 75. & seq. The same ceremonies in particular are not prescribed in Scripture for all Churches.
The substance of Religion must be the same in all places; ceremonies may varie: as S. Augustine and S. Ambrose joyntly teach. Aug. epist. 118.
For one manner of discipline may fit a free citie, another a large kingdome: one in peace, another in persecution: one under heathen kings, another under Christian: one in a Church newly planted, another in the setled State. Our Saviour instituted the Communion in a chamber, and after supper; we in our setled Church celebrate it in Temples, and in the morning: Luke 24.30, 31, 33, 35. Act. 2.46. 1. Cor. 11.21, 22. 1. Cor. 11.19. for Christs Apostles and the faithfull in their time celebrated it in private houses, and any time of day.
In the spring of the Church the feasts of love were of good use, which S. Paul in short time [Page 22]found fit to be abrogated. See my Justif. or Countercharm, pag. 209, 210, 211. Threefold dippings in Baptisme, standing (not kneeling) at prayers betwixt Easter and Whitsuntide, and many other things used by the Ancients, are now generally left off. So that
3. Particular Churches are left to their own wisdome, to choose such ceremonies as may best fit them, 1. Cor. 14.40. & vers. 26. Calv. Inst. lib. 4. cap. 10. sect. 30. D. Burges pag. 75. & seq. observing S. Pauls generall Canons, Let all things be done decently, and in order: and, Let all things be done unto edifying.
Since, beside the internall substance of religion, some outward things must of necessitie be done in the publick assemblies of the Church (which we call ceremonies) how those must be done, and to what end, S. Paul here prescribeth: the manner, orderly, without confusion; decently or comely, for reverence; the end, for edification, to stirre up the assemblies mindes, the better to consider of the holy mysteries, and embrace the inward vertues. One of the notes which Gregorius de Valentia makes of the Church, is, That it is the most orderly societie in the world.
Many mislike our Church-rites, because no where commanded in Scripture. I answer, No more are those which they like. Is the Cap and Surplesse no where commanded? no more is the nightcap, nor black cloke or gown. Is kneeling no where commanded at Communions? no more is sitting, nor standing: and so of the rest. But where are any of these forbidden [Page 23]in Scripture? If neither commanded nor forbidden, and yet some decent ornaments and gestures commanded in generall: then the particulars are left to the wisdome of the Church, to choose either this or that. Hereupon we finde that
4 In severall particular Churches, the rites have been severall and different, and not censurable by other Churches.
Because the severall Churches made choice of such orders as in their own judgement agreed best with S. Pauls canons of Order, Decencie, and Edification in their times and countreys. The Queen (an embleme of the Church) was not onely glorious within, Psal. 45. (by holy and heavenly doctrine) but without also, standing in a vesture of gold, wrought about with divers colours, that is, divers comely orders and ceremonies, as S. Augustine interprets them, Epist. 86. towards the end.
Now the judgement of some particulars, may not prejudice or censure others, because the opinions and reasons of men are often different upon one and the same point, and each one abounds in his own sense: as, for the gesture in receiving the holy Communion, some condemne kneeling, as Popish and superstitious: others condemne standing, as Jewish and irreligious: others condemne sitting, as an irreverent and unmannerly gesture to receive so heavenly a blessing.
But the determination of this point I will shew you in the words of two ancient grave learned Fathers, Aug. epist. 86. in fine, & epist. 118. paulo post initium. Saint Augustine, and Saint Ambrose. Saint Augustine in his 86 epistle, and again in the 118 epistle, writes, how his mother Monica being with him at Millain, was much troubled in minde because there they fasted not on saturdayes, as in her countrey they did; and that, to satisfie her the better, he asked Saint Ambrose his advice: who answered, I can give you no better advice, then to do as I do: When I am at Rome, I fast on saturdayes; when here at home, I fast not: Sic etiam tu, ad quam fortè Ecclesiam veneris, ejus morem serva, si cuiquam non vis esse scandalo, nec quenquam tibi: Do you so also; to what Church soever you come, observe the custome thereof, if you will not offend any, nor have any offend you. This satisfied his mother: and himself often repeating it in his books counted it as an Oracle come from heaven. Here we see even in cities of the same countrey of Italy, there were severall customes and ceremonies: and Millain was no more bound to the orders of Rome, then Rome to those of Millain: which I wish all good men to consider well, and to rest satisfied in these things with the judgement of these two great lights of the Church, Ambrose and Augustine; and all good women, with Monica, not to be of those mens mindes, Aug. ibid. Qui, nisi quod ipsi faciunt, [Page 25]nihil rectum existimant, that think nothing right but what themselves do. Saint Augustine saith there determinately, Epist. 118. Greg. Epist. lib. 1. cap. 41. In una fide nihil officit sanctae Ecclesiae consuetudo diversa. Totum hoc genus rerum liberas habet observationes: Nec disciplina ulla est in his melior gravi prudentique Christiano, quàm ut eo modo agat, quo agere viderit Ecclesiam, ad quamcunque fortè devenerit: The observation of all the sorts of these things is free, and at liberty: neither can there be any better rule for a grave and wise Christian, then to do as he seeth that Church do, to which he chanceth to come. And he concludes his 86. epistle thus, Si consilio meo libenter acquiescis, Episcopotuo in hac re noli resistere; & quod facit ipse, sine ullo scrupulo vel disceptatione sectare: If you be willing to rest upon my counsel, do not resist your Bishop in this matter; but what he doth, follow you, without scruple or arguing.
5. In Nationall Churches, or whole Christian Kingdomes, who shall be judge to set down and impose what is decent, orderly, and fittest for edification? Shall private men? That may not be; for their opinions are various: and then in severall congregations we should have severall ceremonies and fashions, Reade Socrates eccl. hist. lib. 5. cap. 22. & Sozomen. lib. 7. cap. 19. one crossing and condemning another, with much disquietnesse and offence, Quot capita, tot schismata (saith Saint Hierom) endlesse distraction and confusion.
If no private men, then we must conclude, [Page 26] The King (or chief governour of the whole nationall Church) must be the supreme judge, and none other; and that for two reasons.
1. He onely hath power to gather together the most godly, wise, and learned men in the whole kingdome, and (if need be) to have the advice and judgement of the best learned in other nations, by whose grave counsels he may with great maturitie of judgement set down orders fittest for the whole nationall Church.
2. He onely hath power to impose them upon all congregations within his dominions, for unitie and uniformitie, and to inflict punishment upon the offenders: for, Lex sine coertione nulla est; To make a law, and not compell men to keep it, (and so let every man still do what he list) is to no purpose.
Therefore the conclusive answer to this second question is, Conclusion A Christian Prince may, yea and ought to impose upon his subjects such ceremonies in Gods publick service, as he knows to be lawfull and convenient for order, decency, and edification; and compell men to observe them, for the preservation of unitie, uniformitie and peace of the Church in his dominions. And
6. They that resist such Magistrates in such things, do grievously sinne against God. They resist the ordinance of God (saith S. Paul, Rom. 13.2.) and procure to themselves damnation: And, (vers. 5.) Ye must needs be subject, not [Page 27]onely for Necessitate externâ. wrath, but also for Necessitate internâ. Conscience sake.
Quest. 3. What is then to be done, when thy Prince (Gods deputy, and in Gods stead) commands thee, and thy Conscience (Gods deputy also, and in Gods stead) forbids thee the same? since in obeying thy Prince, thou sinnest against thy Conscience; in obeying thy Conscience, thou sinnest against thy Prince: in both against God, because they both have their authoritie from God to command thee, and to binde thee under pain of damnation, not to offend.
The answer then to this third question is, The Conscience must be reformed: For otherwise, here is a labyrinth so inclosing the poore soul, that as long as the Conscience continueth in this errour, it is unpossible to come out without sinne. Therefore I wish that all good means may be used to avoid sinne and damnation.
On the Magistrates part, M r. Slater in Rom. 2. M r. Masons serm. at Norwich, &c. pag. 70. I wish (with many other good men) these cautions to be observed: and I finde they have been well observed.
1. That great care be taken for amending the Law-book of Conscience; that is, for better information of the erring, and resolution of the doubting Conscience. As Ezra gathered all the people together (Nehem. 8.1, 3.) read the law unto them, and he with [Page 28]others made the people to understand it (vers. 7, 8.) and in the chapters following they all made a covenant of obedience to the Lord. This order also took Jehoshaphat, 2. Chron. 17.7, 8, 9. and Chap. 1 9.4. Vide Camdeni Annales Elisabethae, pag. 26. edit. Lugd. Batav. anno 1625. 2. Chron. 17. and 19. So did the Protestants in reforming the abuses crept into the Church. Our Queen Elizabeth of blessed memory, first caused the people to be taught and rightly informed throughout the land, and after that established the reformation.
2. That the scrupulous be not too hardly dealt withall upon any sudden proceeding: for they sinne not willingly, but of a pious humilitie and fearfulnesse to offend God, and therefore are much to be pitied, and better instructed.
3. That compulsion or punishment be not hastened so long as there appeares a desire and godly endeavour to be better informed. But
4. These things being first well performed, first sufficient information offered, secondly a tender usage of the parties, and thirdly a convenient time given to settle the Conscience; men not yeelding may be accounted refractarie and obstinate, Aquin. in Ep. ad Rom. cap. 14. lect. 2. To avoid scandall of little ones, a man must deferre the use of things lawfull, till a reason may be rendred to remove the scandall: but if the scandall still remain after the reason rendred, it seems not to proceed from ignorance or infirmitie, but of malice, and so belongs to the scandall of Pharisees. See Masons serm. pag. 56. & Zanchius de redempt. cap. 17. fol. 493. rather then tenderconscienced: they seem not now to be errones but turbones, contumacious troublers and [Page 29]disquieters of the peace, unitie, uniformitie, and happinesse of the Church, which Christian Kings are bound in Conscience to preserve: and as they have in love used all good means to win the humble, so now in justice they must punish the disorderly, to preserve unitie. I dare not say (as S. Augustine said of unitie in sound doctrine, Pereat unus potiùs quàm unitas: but, in our discipline, I may boldly say with our laws, Maereat unus potiùs quàm unitas. For, continuance in errour through wilfull neglect of the means of better information, is censurable of obstinacy, and disobedience both to God and the Prince.
On the peoples part, I wish these things to be seriously considered.
First, since it hath pleased Almighty God to give us wise, religious, and gracious Princes, nursing Fathers and Mothers to his Church, M r. Slater in Rom. 2. who have already banished the intolerable tyrannie, corruptions and abuses crept into the Church, restored us to free libertie of Conscience, and peace of pure religion, and by good laws, officers, and other provident and potent means protected and preserved it and us: We the subjects should take this for a benefit inestimable, not abuse it to the liberty of new opinions, or to the loosenessse and dissolution of publick government; but to be most thankfull to our [Page 30]Princes for it, give them all possible content, and yeeld our selves more willing and ready to all civill burdens.
Secondly, See B. Jewels Apologie, edit. Londin. 1591. pag. 170. that these constitutions were first and chiefly directed to those true necessary ends prescribed by S. Paul, Order, Decencie, and Edification: and secondarily (with respect to former ages, and the present state of neighbour nations) to the greatest grace and honour of our Church, in that (beside the inward substance of doctrine) they make the very outward face of our Church as like as may be to the most ancient and purest Churches, which yeelded so many thousand Martyrs for the testimony of the truth in their times, and lately also in Queen Maries time a number more, living and dying in the liking or practise of them. And thirdly they tend to the stopping of the mouthes of our clamorous adversaries, which charge us with continuall newfanglednesse, and utter mislike of the fashions of the most ancient glorious Primitive Church. This is shewed plentifully in the Appendix hereunto annexed.
Thirdly, that our ceremonies are confessed by the most excellent Divines of forrein reformed Churches to be no way unlawfull or forbidden by the word of God, either in direct words, or by necessary consequence: Neither are they imposed as things absolutely necessary to salvation, or as parts of Gods proper worship, but as things meerly [Page 31]in their own nature indifferent: Nor as things in themselves binding the Conscience, further then as they are commanded by the Magistrate: Neither commanded by the Magistrate as things perpetually necessary, but to be altered or abrogated by the wisdome of the governours, as may best fit their times and nations. And they have been so ordinarily used without scruple of Conscience, by the most godly both ancient and later Martyrs, who never suspected any Heathenisme, Judaisme, Papisme, or Superstition to be nourished by them.
Lastly, let it not be passed over without due thankfulnesse to God, and great joy to our hearts, that our Church continuing in the use of these ceremonies hath been continually blessed with such constant peace, prosperitie, happinesse, and honour, as no other reformed Churches have ever yet attained unto. Therefore, let not us be led with a spirit of contradiction, or singularitie, but think humbly of our selves, reverently of our rulers, and of the godly learned, and have alwayes a desire to be rightly informed, and meeknesse of minde to yeeld to the truth, when it is once made evident, and having alwayes one eye fixed upon the nature of things indifferent (and therefore lawfull) and the other upon the duty of a subject to his soveraigne (and therefore necessary.)
Generally, (to conclude this whole part) here is 1. A necessity of much hearing and reading of the word of God, for the right information of our Conscience, and storing our naturall Law-book with supernaturall principles and directions both for faith and life: and consequently, here is
2. A necessity of learned, diligent, and conscionable preachers, not onely to imprint true rules in the books of mens Consciences, but also to stirre and rouze them up to look into and carefully to reade their book, against the spirituall lethargie, sleepinesse, dulnesse, and lothnesse which either custome of sinne, love of the world, fashions of men, or policy of the Devil, brings upon them. And herein we are greatly to magnifie our gracious God, who hath furnished our Church with abundance of able and diligent preachers, See K. James his letters to the Archb. and the Archbeth letters to other Bishops anno 1622. and K. Charles his proclamation and letters to the Archbish. in his two fust yeares: the copies may be had in every Registers office, by order. young and old. In the youngest sort, our young Samuels, young Daniels, young Timothies, I do much reverence Gods gifts and graces: but withall I heartily desire them advisedly to reade, and diligently to practise the profitable directions of our Gracious Princes, the Defenders of our faith, our late learned and judicious King JAMES, and the inheritour of his fathers piety as well as of his kingdomes, our present King CHARLES: who finding unexpected increase of Papisme, Anabaptisme, and other Sects, in this cleare light of the [Page 33]Gospel, and in this plenty of Preaching, thought good (by their Proclamations and letters to our Bishops) to give to all preachers, and specially to the younger sort, directions (yet no other in substance, then S. Paul gave to young Timothy) how to behave themselves more profitably in their teaching, then formerly some of them had done. The chiefest directions were these. 1. To forbear all deep, needlesse and endlesse questions, too hard for the peoples capacitie, and tending rather to strife then edification, as Saint Paul doth, 1. Tim. 1.4. and 6.4, 5, 20. and 2. Tim. 2.16, 23. 2. To continue in the doctrine already established (and for the essence, substance, effect, or naturall inference, comprehended in the Articles of the yeare 1562, the Homilies, and the two Catechismes, the lesser and the greater) by which doctrine, superstition, idolatry, and heresie was driven out, and this blessed reformation happily setled in our Church: and thus Saint Paul did also, 1. Tim. 1.3. 2. Tim. 1.13. and 3.14. like that of the Galat. 1.6, 7, 8, 9.3. To use diligent Catechizing in the after-noons, and to confine all their teaching to those two speciall heads of true faith and good life, as S. Paul doth, 2. Tim. 1.13. 1. Tim. 1.5. and 2. Tim. 2.22, 24, 25.
These directions of our Princes, and Canons of Saint Paul (commended unto us both [Page 34]by Regall and Apostolicall authoritie) I wish may be throughly observed by us all: aiming above all things at the sound and profitable informing and exciting of our peoples Consciences in all saving truth and Christian duties, as the chief 1. Tim. 1.5, 6, 19. and 3.9. Heb. 10.22. and 13.18. end of all our preaching, whereby we shall by Gods blessing make the Church Eph. 4.14. firm in faith, Matt. 5.8. Tit. 1.15. pure in heart, 2. Tim. 2.22. Rom. 12.18. Matt. 5.9. peaceable in life, and Acts 23.1. and 24.16. 2. Cor. 1.12. precious in the eyes of God and men.
Thirdly, here is a necessity also that the hearers be well catechized in the grounds of Religion, gathered out of plain places of the Scriptures, and write in their Conscience all the fundamentall points and necessary doctrines of Religion, by hearing, reading, observing; and learn to draw out of them good uses for practise and guide of their lives, as a good Matt. 13.52. Scribe well instructed to the kingdome of heaven, or a good housholder, that for all uses can bring out of his treasury things new and old: that they may be able, not onely to instruct their families at home (their 1. Cor. 14.34, 35. wives, their Ephe. 6.4. children, and as Abraham did, Gen. 18.19. and Joshuah, Josh. 24.15. and David, Psal. 101.2, 6, 7. servants) but also to 1. Joh. 4.1. 2. Tim. 3.5, 6. Matt. 23.15. try the spirits of teachers whether they be of God; not to 1. Thes. 5.20, 21. despise prophesyings (or preaching) but to prove all things, and hold fast that which is good, (for that precept was not given onely to Pastours and Doctours, but to the whole Church of the Thessalonians, 1. Thess. 1.1.) as the Acts 17.11. Bereans tryed the doctrine [Page 35]of Paul and Silas; They received the word with all readinesse of minde, but they searched the Scriptures dayly, whether these things were so: As our Saviour biddeth, John 5.39. Search the Scriptures, Trie the spirits, Matt. 7.15. Beware of false prophets, and of the Matt. 16, 6, 12. leaven of the Pharisees and Sadduces.
Fourthly, a necessitie also of some ancient learned men, and long students, such as have read the ancient Fathers, and Ecclesiasticall histories, to shew the rites and ceremonies (beside the doctrine) of the ancient Primitive Church in the best and purest times. You may heare with much profit and comfort all Preachers, even the youngest in their freshest wits, memory, and strength, for points of salvation, taught in the holy Scriptures, within their reading, and compasse of studie: but for rites and ceremonies trust onely the graver and well-read Divines, which have searched Antiquity; that our Church-rites may come as neare the purest and ancientest Church as may be, without any affectation of noveltie.
Hitherto I have spoken of the first part of my text, The Law-book of Conscience, with the properties, causes, uses, manifold depravations, and necessary reparations thereof. Now I proceed to the second part, The Chronicle of Conscience.
II. PART. Their Conscience also bearing witnesse.
AS formerly witnesse to the truth and equity of the Law-book, and thereby exciting us to the work thereof: so now a witnesse to God and to our hearts whether we perform the Law or not.
For, Doctrine. Conscience preserves a memoriall of all a mans actions.
It is not a dead but a living book annexed to the soul; and as it hath in one part the rules to guide our life, so it writes in another part the course of our life, and is (as I said before) Gods Lieger Ambassadour, both to put man in minde of his duty, and also to observe what he doth: and (whether a man look on his Law-book or not, whether he minde his duty or not) Conscience sits silent and close in a corner of his heart (like a Register in his office) continually noting and writing the mans courses, plots, devices with all their materiall circumstances, how they swerve or agree with the instructions set down in the Law-book, without any partiality, as Gods true and faithfull witnesse: and this is Saint Chrysostomes Codex, Chrysostom. on Psal. 50. homil. 2. in quo quotidiana peccata conscribuntur, A book wherein our dayly sinnes are written.
The Conscience is an individuall (or unseparable) companion of a mans soul: it walks (though invisibly) in the same gardens with [Page 37]him, sits at the same table, lies in the same bed. Many men are unmarried, but none lives single: they may walk, speak, and think without other companions, but never without their Conscience, that is still partaker of all their counsels: that not onely heares and sees, but writes down and records (as in a Chronicle) all things done, said or thought.
By this Chronicle of our lives, we may finde written (whether we minded it or no, while it was in writing) undeniable records testifying whether we did this or that, or whether we did it not: as in sinne; David willingly forgot, hid, and covered his grievous sinnes, 2. Sam. 12.13. thinking they should never come to light: but after nine moneths Nathan opened his Conscience, and compelled him to confesse it. So it was with Judas. Matt. 27.3, 4. So the Conscience of Josephs brethren was not minded by them, Gen. 42.21, 22. till their affliction in Egypt made them look into it, and then they saw their crueltie to their brother written in large letters, and convicting them of sinne. So of our innocency; 1. Sam. 24.11. Davids Conscience shewed him he had not conspired against Saul. Samuel could boldly say, 1. Sam. 12.3. Whose ex have I taken? or whose asse have I taken? whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe? Moses could say of Korah, Dathan, Abiram, and their companies, Num. 16.15. I have not taken an asse [Page 38]from them, neither have I hurt any of them.
Let no man sinne then, Ʋse 1 in hope to be hid for lack of witnesses. He may blinde the world, but neither God nor his own Conscience: he carries (mille testes) a thousand witnesses in his own bosome, or one as strong as a thousand, which will testifie his own secretest sinnes to his own sorrow and shame, when God cites it. While traitours think their practises remain covered and unknown, they are somewhat hearty to denie: but when their own letters or other accusers privy to their facts are produced against them into the open light, 1. Sam. 25.37. then their hearts (like Nabals) die within them. Or as a murderer having left two men for dead, and being afterward apprehended for suspicion, and stoutly denying all, now when he sees one of them brought in alive, able to see him and to speak, then he cries out, Alas! art thou alive? then I am undone: so a wicked man would deny all; but when God brings forth his living Conscience to accuse him, then he is stricken dumbe, and findes he is undone. I reade of a Philosopher, that hearing his creditour was dead, kept the money (which he had borrowed without witnesses) a night or two: but after some strugling with his Conscience, he carried it to his Executour, saying, Mihi vivit, qui aliis mortuus est, He is alive to me, though he be dead to others. Oh offend not thy Conscience, [Page 39]which alwayes watcheth thee, and writes up thine own sinne and shame against thee. Turpe quid ausurus te sine teste time.
O Ahab! 1. Kings 21. how cunningly and closely contrivest and conveyest thou thy mischievous practises against a poore innocent! Will not a palace, a kingdome content thee, where thou maist live in love, in honour, in wealth, and pleasure; but thou must have Naboths vineyard too? and to get it, rush headlong into such damnable courses, as to counterfeit a Religious fast, making a shew of Devotion a cloke to cover an odious sinne, (which is the height of impietie) and to suborn false witnesses to accuse an innocent; corrupt the Judges, under colour of law, to condemn him; to take away his livelyhood, and withall his good name, and the pitie and compassion of his neighbours and beholders (which is the height of Tyrannie;) yea worse, (if any thing can be worse) then stoning him to death and depriving himself and his children of inheritance and life? And doth not thy Conscience check thee for all this? Surely Conscience had written it up: but he minded it not for joy of his fine contrived excheat, till coming from taking possession he met the Prophet Elias, to whom he said, Hast thou found me, 1. Kings 21.20. O mine enemie? Why his enemie? Oh his Conscience now accused him of his wickednesse, which had made both God and good men [Page 40]his enemies: and now at last he found (in stead of magnifying his house, and establishing his posteritie) what an evil covetousnesse he had coveted to his own house, what a vengeance he brought upon himself and his posteritie.
Oh Absalom! how well mightest thou flourish, if the favour of a King, the love of a kingdome, the beauty of thy person, wealth, honour, and pleasure, with any moderation, would content thee! But thou art sick of the Father, and ambition carries thee headlong into treasonable courses and untimely death. Thou colourest thy foul practises with fair pretences, hiding thy intents from the abused people, while thine own end is hid from thy self. God sees all, thy Conscience writes all, while thou needlesly and heedlesly runnest a full careere to thine own destruction.
And thou David, See 2. Sam. 12. and the chapters following. from the shepherds staffe raised to the Kings sceptre, and now setled in thy kingdome in great wealth, peace, honour, and prosperitie; wilt thou now forget thy self so farre, that thine own hundred sheep will not satisfie thee, but thou must take thy neighbours onely ew that lies in his bosome? wilt thou commit so foul an act? and yet a fouler, to murder the right innocent owner? and to do it the closelier, wilt thou betray the Lords guiltlesse army into the enemies hand, and cause his name to be blasphemed among the heathen? [Page 41]and wilt thou hereby draw plagues upon thee and thine, and cut off thy prosperitie when thou needest not? and doth thy Conscience all this while sleep, and will never awake? No, no; thy Conscience is writing all the while a chronicle of all thy doings: and after nine moneths, when the childe is born, Nathan will open thy book, and make thee reade thine own sinne, which will cost thee many teares, and much heart-grief, and many afflictions from thine own subjects, from thine own children, all thy life long after.
For our innocencie and good works, Ʋse 2 we need not hunt for eye-witnesses to cleare and to cheere us: Hic murus aheneus esto, Nil conscire sibi, nullâ pallescere culpâ, Horat. Integer vitae, scelerís (que) purus, non eget Mauri jaculis, nec arcu, &c. Idem. Conscience alone giveth sufficient comfortable testimony. A cleare Conscience is a brazen wall, to keep off all the darts of sinne or shame which ill tongues can throw against us. He that is of sound life, and free from ill-doing, hath his heaven within him, and may say with S. Paul (2. Cor. 1.12.) Our rejoycing is this, the testimony of our Conscience, that in simplicitie and godly sinceritie, not with fleshly wisdome, but by the grace of God, we have had our conversation in the world, and more abundantly to you-wards. In midst of slanders and uncharitable surmises of malicious men, comfort thy self with the witnesse of thy sinceritie and innocencie, as S. Paul did there: and Acts 23.1. Men and brethren, I have lived in all good Conscience [Page 42]before God unto this day. And Acts 24.16. Herein I do exercise my self, to have alwayes a Conscience void of offence towards God and towards men: and neare his death (2. Tim. 4.6.) Now (said he) I am ready to be offered, and the time of my departure is at hand: I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me the crown of righteousnesse, &c.
Our Conscience also will witnesse, Ʋse 3 whether in doing good works we serve God, or our selves: that is, whether we do the works of our vocation with true sinceritie and simplicitie of heart, and observing all due circumstances, referring all to the true ends, Gods glory chiefly, and secondly our own salvation, comfort and profit, and the good of others, without hurt or wrong to any: which if we do, our Conscience will assure us, 2. Cor. 5.5. Rom. 8.14, 15, 16. Eph. 1.13, 14 2. Cor. 1.22. we are guided by Gods Spirit, are in Gods favour, have received the earnest of our inheritance, the Spirit of adoption, although we feel still imperfections in our selves, as S. Paul did, Rom. 7.21, &c. or whether we do our good works in hypocrisie, and for our own by-ends, which may be profitable to others, but neither please God nor our own Conscience soundly as they ought to do.
Thus (to apply it onely to our present meeting) Preachers may finde it written in 1 [Page 43]their Conscience, See Gabr. Powels consideration of the ministers supplication to the Parliament 1606. pag. 11, 12. whether their preaching hath been directed to Gods true service, for his glory, and the right information and falvation of his people; or whether to their own praise, to shew their learning, eloquence, and wit, or to please and humour their patrons, friends, and people for maintenance and preferment. I wish we all could say with S. Paul (Acts 20.26.) I take you all to record this day, that I am pure from the bloud of all men, and have taught you all the counsell of God: and Acts 24.16. and 2. Cor. 1.12.
Our Visitours and their inferiour officers may finde written in their Consciences, 2 whether they make such a meeting as this Morum or Nummorum visitatio, D. Boys in a visitation Sermon. visiting to do good to the Church or to themselves. Sure I am, these offices and meetings were ordained for good; and the execution thereof doth much good in our Church, to see that ministers do their duties, preach true and profitable doctrine, and that diligently, live honest and unoffensive lives, and be examples of all goodnesse to their flocks; to see whether Church-buildings, furniture, books, vestments, and especially people be in good order. They that do all these good offices, deserve good recompense for their pains and care; their persons and offices are venerable, honourable, and exceeding profitable to the Church.
But the good performance of the best Visitours may be much hindered by corrupt or negligent under-officers, 3 Church-wardens, Side-men, Apparitours, which are the eyes of the Visitours. I wish them to reade seriously in their Conscience, whether they serve God or Mammon, or God for Mammon; whether they betray not the trust committed to them, making the Visitours look through false glasses, D. Boys, ibid. or spectacles, to see Omnia bene in billis, when there is rather Omnia malè in villis, and their feeling is better then their seeing: and so no good reformation follows, because no good information went before. I can go no further but onely advise men to look to their Consciences, lest they become partiall causes of the continuance of any evil in the Church, and thereby derive much of the guilt and punishment upon themselves: whereas by conscionable execution of their office and trust, they may procure much good to the Church, settle true peace in their Conscience, and derive upon themselves many blessings from God, with love and praise from men.
But I must hasten to the third part of my Text, and hasten through it.
III. PART. Their thoughts accusing, or excusing.
THeir discursive thoughts, by comparing these two books together (the one containing Facta, the other Regulam factorum) the Law of God, and the Chronicle of our lives, either accuse and condemne for their disagreement, or excuse and acquit for their agreement. The first book makes the Proposition or Major of a Practicall Syllogisme, Thus thou must do. The second book makes the Assumption or Minor, Thus thou hast done. The Conscience, with the discoursing thoughts, out of those Premises draws the Conclusion, Ergò thou hast done evil, or well; against the law, or according to it; and therefore art to be accused and condemned, or therefore art to be excused and acquitted. This is the Naturale judicatorium of Damascen, the Naturall judgement-seat of the God of nature placed in mans heart.
The Law saith, He that liveth in damnable sinne, shall die: Thy Chronicle saith, Thou livest in damnable sinne, and names it: Thy thoughts conclude, Ergò thou shalt die. Again,
The Law (fulfilled by the Gospel, Matth. 5.17. Rom. 3.31.) saith, He that repents and beleeves in Christ, shall not die but live: Thy Chronicle saith, Thou repentest and beleevest, [Page 46]for thou bringest forth fruits of faith and repentance, &c. Thy thoughts conclude and assure thee, Ergò thou shalt not die but live.
The daily meditation and discoursing of these things is very acceptable to God, and profitable to us: for it works in us a right judgement of Gods wayes, Ezek. 18.25. with due thankfulnesse, and heedfulnes to his laws; and in our lives, humilitie, repentance, and carefulnesse; and to all others equitie, and lenitie, Tit. 3.2, 3. Gal. 6.1, 2.
But oftentimes the Conscience seemeth to be asleep, Hinderances of the Consciences working. and doth not compare these books together; it stirres not, troubles not the sinner: partly because the vehemencie of his desires to accomplish his projects of covetousnesse, ambition, or lusts of the flesh, &c. carries him on with such earnestnesse, that he mindes not his Conscience: and partly, because the devil politickly presents him with such objects and projects, as may withdraw his minde, feed his fancie, and occupie his thoughts otherwise, with meditating wholly upon the profit, pleasure, satisfaction and contentment that sinne promiseth him; and upon devising, plotting, contriving, and practising the means how to bring his purpose to passe, and how to couch all close together, to keep secret, cover, and colour all to deceive the eyes of the world: that he findes no time to think on God, his benefits, nor his own dutie and danger. And [Page 47]partly, Facti sunt sugitivià cordibus suis. because after the accomplishing of his sinne, he is indeed loth to look into his Conscience, lest it trouble him, and make him to forsake & repent his sinne, which he so dearly loveth, or drive him into sorrow and melancholy. So that if he feel any little prick of Conscience, he labours to smother and choak it, or withdraw his thoughts from it, by seeking pleasant company, gaming, sporting, minstrelsie, feasting, drinking, or one device or other. But (alas!) very lamentable and damnable is those mens estate, that thus turn the deaf care to the suggestions of God or their Conscience, Rom. 1.18. that withhold the truth in unrighteousnesse, and by violence hinder the working thereof in their hearts: that suffer the devil so farre to delude them, as to force their hearts to think the checks of Conscience to be nothing but fits of melancholy, and qualmes of folly; The mischief of neglecting the motions of Conscience. and labour to put them away by idle vanities or sinfull courses, and so cozen themselves of a great benefit of God, an especiall means of their salvation: for this breeds impenitencie in most grievous sinnes, Isa. 44.18. yea witlesse presumption that all is well with them, Rev. 3.17. And thus a number (by the policie of Satan, the strong man that keeps the house in peace where he is master, Luk. 11.21.) live and die stupid and senselesse either of their present sinne, or following vengeance. They put away all thought of the evil day, glut [Page 48]themselves with all fulnesse of wealth and pleasure, Amos 6.3, 4, 5, 6. There are no bands in their death, Psal. 73.4. They spend their dayes in wealth or mirth, and suddenly go down to hell: therefore they say unto God, Depart from us; we desire not the knowledge of thy wayes, Job 21.13, 14.
But when God in mercy moveth a mans heart to turn his eyes to view his Conscience, The rouzing of Conscience by the Lord, happy: as he did Davids by sending Nathan to him, 2. Sam. 12. and as Christ looked back upon Peter, Luke 22.61. and as at S. Peters preaching the Jews were pricked at the heart, Acts 2.37. Then a hearty and happy repentance follows to salvation.
If God vouchsafe not this to wilfull sinners, By the devil, wretched; then the devil keeps his deluded captive hoodwinkt, and lulled in securitie, till he have him fast, and past all likelihood of recoverie: which when he findes, then he rouzes the sleeping Conscience, opens the wofull book, and compells the wretched sinner to reade it, whether he will or not, to drive him into desperation. Thus he dealt with Cain, Ahithophel, Judas, and infinite others. Take Judas, as in Judas. for all. The devil put into the heart of Judas to betray his Master: and to that end, doubtlesse, he put out of his heart all care of duty and Conscience. But when he had (according to his desire) accomplished his sinne, then the devil rouzed his Conscience, and urged [Page 49]him to reade his abominable deed; he could not withdraw his thoughts from it, but might say with David (Psal. 51.3) My sinne is ever before me. For what ailed Judas else? he had no disease in his body, he was able enough to trot to the Temple to the Priests and Elders, and to talk reason: his state was bettered, he had got money enough to purchase a whole field: he had got the rulers and Statesmens friendship: his fellow-disciples had lost their hearts, and hid their heads for fear of losing them too: his Master Christ was going the way of all flesh, subject to every mans hurt, no man to his, in common reason. What was there now therefore to crosse, vex, or discontent Judas? Chrysost. in Matth. hom. 86. Non potuit acerbos Conscientiae stimulos & flagella perferre, saith S. Chrysostome: nothing but this, His conscience prickt and whipt him intolerably. That was the enemie that had him now in chase, and pursued him without end or measure: [...]. he was his own tormentour, might be at peace with all men, could not with himself: he feels a worm ever gnawing him, a fire within endlesly burning him; like a man sick of a burning fever, that shifts from side to side, from bed to bed, from room to room, but findes no ease; for he carries within him that which scalds and torments him: or like a deere strucken with a barbed arrow, that runnes over hills and dales to runne away from his pain; but (haeret lateri lethalis [Page 50]arundo) the deadly arrow sticks in his flesh, and shogs and galls him. So it is with Judas and his conscience: he can neither avoid it, nor endure it. Death it self is not so painfull or terrible as it: he ventures on death, and hangs himself to avoid it: yet thinking death to be terminum, he findes it but gradum malorum; he thinks it an end of his miseries, but findes it an entrance into greater: one wo is past and ended with him in this world; but there follow a thousand in the other world that will never have end. Bodily diseases may be cured, or mitigated, or the sense taken away by death; sores may be helped by Chirurgerie, povertie by friends, imprisonment by libertie, banishment by restoring, reproach by time: but all these (were they the best in the world, and in the highest degree) cannot cure the Conscience afflicted with sinne. Damocles sword hanging over his head ready to fall, Balthasars hand-writing on the wall, made all the musick harsh to their eares, the meats unsavourie to their taste, their attendants irksome, and all things cumbersome to their eyes: so the apprehension of present death, or due deserved vengeance seizing upon their souls, distastes all the pleasures that this world can afford. A fearful thing, when we have grievously offended the supreme Judge, that we can neither pacifie him, nor flie from him! when he sends our own Conscience as his officer to arrest us, there [Page 51]needs no other Apparitour to summon us, no Bailiffe to fetch us, no accuser to give evidence against us, no nor judge to condemn us, nor executioner to torment us: our own Conscience will do all this alone, and that in most terrible manner. Thus Judas was continually dogged by his Conscience to death. David said, Psal. 51.3. his sinne was ever before him. A wofull thing! he could not look off it: nay, it was ever before God also, when he said, vers. 1. Blot out mine offences: they stood written up before God as memorials, Col. 2.14. and as hand-writings against him till blotted out. Cornelius his prayers and almes ascended up before the Lord for a memoriall; so do sinnes. Alas, Acts 10.4. that we will have our sinnes written up, when we might have our prayers and good deeds written up both in our Consciences, and before God also for memorials! when we might have Angels sent (as to Cornelius) to guide, direct, Act. 10.3, 4, 5, 6. Luk. 16.22. protect us, and finally to carry up our souls to heaven, (as Lazarus) we will have lying and damned spirits sent (as to Ahab) to deceive, 1. Kings 22.21, 22. destroy, and bring us to hell! Cain cried, Gen. 4.13. My sinne is greater then can be forgiven; and, Whosoever shall finde me will slay me. Ah wofull! Innocent Abels bloud cried from earth to heaven for vengeance on the one side: Gen. 4.10, 13 and wicked Cains conscience cried within him for vengeance on the other side: What shall the poore sinner now do?
Oh let us first take heed we sinne not against our Conscience: Ʋse 1 for every sinne is a wound unto the soul, and the continuance in sinne is a continuall stabbing of the Conscience: Vastans conscientiam. and though some feel not these wounds, or grieve not at them presently (through the senselesnesse or numnesse of their choked Conscience) yet the often stabbing will breed such inward festring, corruption, and putrefaction, that when the Lord toucheth it, they will roar and gnash their teeth, or grow unconsolable, and often make away themselves as Judas did. Therefore let us be carefull to keep our conscience waking, tender, sensible, easily offended with the least touch of sinne, by continuall meditation of Gods laws, and of the necessity of sanctification, and by consideration of our own frailties, and suspicion of our own inclinations: otherwise we may swallow down sinne without perceiving it; and though our Conscience stirre not now to prevent sinne, it may stirre hereafter to afflict us for it, as in Cain, Josephs brethren, David, Judas: the evil of poysons is not felt in the going down, their taste may be sweet and pleasant, but their operation afterwards deadly. Oh, if thou knewest how that flattering and amiable face of sinne, brings after it a deadly sting, punishment, and vengeance upon thee and thy posteritie, thou wouldest hate thine evil courses as hel and damnation. The providence of [Page 53]God is marvellous, but just: the just mans water of affliction he turns into wine most comfortable and cordiall; the unjust mans wine he turns into water. Sceleris est in scelere supplicium, Wickednesse becomes a scourge unto it self: but (Psal. 37.37.) Mark the perfect man, and behold the upright: for the end of that man is peace.
But no man is perfect and upright as he ought to be. Ʋse 2 By Gods generall restraining grace we may be kept from As Noah, Gen. 6.9. Job, chap. 1.1. Zacharie and Elizabeth, Luk. 1.6. Saul, Phil. 3.6 outward, notorious, grosse sinnes, offensive to the world: but none 1. Joh. 1.8. Rom. 3.23. Gal. 3.22. without sinne. If we finde our Conscience accuse us, and hath written up in our chronicle against us, not onely sinnes of infirmitie, but also some grosse sinnes offensive to God and men, and to our selves: is there no remedie, but (with Judas) absolute desperation and destruction? God forbid. Yes, (the Lord be praised for his great mercie) there is this one remedie, By sound repentance, and faith in Jesus Christ, to get them wiped out: for the bloud of Jesus Christ cleanseth us from all sinne; but not without repentance on our part, 1. Joh. 1.7. and faith taking hold of his mercie. First let the Conscience be soundly wounded, and truly sorrowfull for offending God; let the sting of sinne be throughly felt, and the wounds of sinne searched to the bottome, though it be with much pain and grief: for to skin over a sore before the deadly corruption be let out [Page 54]and cleansed, is very hurtfull: and so is ministring of comfort to a man not repentant: Christ calls them onely that labour and are heavy laden with the burden of their sinnes: Matth. 11.28. such onely he came to ease, and heal. Onely to the repentant faithfull the blessed promises of the Gospel belong. Chrysost. in Psal. 50. hom. 2. In codice scripta sunt peccata tua: spongia peccatorum tuorum lacrymae tuae sunt: grandis carum virtus. The martyrs bloud-shed is precious, so sinners tears. Peter after 3 denials of Christ, by bitter tears, abstersit peccatum suum & recepit pristinam dignitatem. ibid. They onely may get the records of sinne cancelled, or blotted out, as repentant David (Psal. 51.1.) prayed, According to the Multitude of thy mercies, O Lord, blot out my transgressions: and as S. Peter counselled, Acts 3.19. Repent ye, and be converted, that your sinnes may be blotted out; out of the book of Conscience (which pricks you, Acts 2.37.) and out of all other Gods records standing as memorials against you. Thus did Luk. 22.61, 62. S. Peter, when Christ looked back upon him, and put him in minde of his sinne; he went out and wept bitterly, & delevit quod deflevit, he wept and wipt out his sinne. Thus Psal 6.6. and 51. David washed his bed, and made it swim. And the woman-sinner (Luk. 7.38.) thereby procured that blessed absolution, Thy sinnes are forgiven thee, thy faith hath saved thee, go in peace, vers. 48, 50. and thus The bloud of Jesus Christ cleanseth us from all sinne, 1. Joh. 1.7.
If we have a good Conscience (either not having sinned against it, Ʋse 3 or being cleansed from our sinne by faith and repentance) so that in our Conscience nothing remaineth written up against us, happy are we: for (1. Joh. 3.21) If [Page 55]our heart condemne us not, then have we confidence to God, and whatsoever we ask of God, we shall receive. Rom. 8.15, 16, 17. Matth. 7.11. For as dutifull children receive all necessaries which they ask of their earthly fathers, so shall we of our heavenly, being his children by adoption.
But because the heart is deceitfull above measure, take heed you be not deceived: Jer. 17.9. for many men brag of a good Conscience, but few men have it.
S. Bernard delivereth foure sorts of Consciences: two not good, two good. 1. There is a Conscience quiet, but not good: 2. There is a Conscience neither quiet nor good: 3. There is a Conscience good, but not quiet: 4. There is a Conscience both good and quiet.
1. The Conscience quiet but not good, Conscience quiet, but not good. See M r. Slater upon Rom. may be a broad or large Conscience, swallowing down any sinne without feeling: or brawny, seared, senslesse: or sleeping until God in mercie, or the devil in policie awake it. This is not good; it proceeds from ignorance, delight or custome in sinne, or want of a sound faithfull ministerie: a dangerous sicknesse, not felt, and therefore not desiring the cure.
2. The Conscience neither quiet nor good, Conscience neither quiet nor good. is too stirring in small matters, too senslesse of greater: such is, first, the erroneous, accusing more for the use of a ceremonie, then for disobeying the Magistrate: and secondly, the superstitious, disquieting more for breaking our [Page 56]fast on a fish day, or omitting a few Ave Maries, then for drunkennes, cozening our neighbours, or for treasons, rebellions, massacres of Princes and people: but thirdly and especially the despairing conscience, which for sinne against God afflicts too grievously and endlesly, admitting no comfort of Gods mercie & Christs merits. This Conscience through the devils strong delusion, or their own despair (if so it continue) is past physick. These two are in the two extreams, the one too carelesse and fearlesse, the other too carefull and fearfull; both dangerously evil. Conscience good, but not quiet.
3. The Conscience good, but not quiet, accuseth for breach of Gods law, and fills the heart with sorrows and fears, yet grieveth more at his fault then at his punishment; and therefore tends to good, and seeks for comfort. 2. Sam. 24.10, 17. So Davids heart smote him for numbring the people (as trusting to them rather then to God) and prayed that he might be punished and they saved. This is a good Conscience, and is known by these signes. First, except in the violence of temptation, it holds the principle, Psal. 73.1. Psal. 42. and 43. Yet God is loving unto Israel; and, O my soul, why art thou so disquieted within me? hope in God, for I will yet praise him, who is the health of my countenance and my God: And he seeks to the Lord in good time for reconciliation and pardon: as David, Psal. 51.1, 8, 12. &c. And he resolves with Job, chap. 13.15. though [Page 57]the Lord should kill him, yet to put his trust in him. Secondly, he is carefull to use the means, and hungerly hangs upon the ministerie of the word: no physician in the deadliest sicknesse more welcome, then he that declares Gods mercie to one thus afflicted: he receives him as the angel of God, even as Christ Jesus, Gal. 4.15. Rom. 10.15. more deare to him then his own eyes. Oh how beautifull are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! Thirdly, he continues in the wayes of Gods commandments usually with more strictnesse and zeal then others lesse troubled. And this Conscience is blessed with a happy successe; for such men are now in their physick, they Matt. 5.4, 6. hunger after comfort, and shall be satisfied. These Matt. 12.20. bruised reeds Christ will not break, nor quench this smoking flax. Into these Luk. 10.30, 34. wounded and half-dead travellers, the good Samaritane will poure the oyl & wine of his mercie. These are they whom our Saviour so lovingly calls, even them that Matt. 11.28. labour and are heavie laden with the burden of their sinnes, to give them ease and rest. Therefore as they said to blinde Bartimeus by the way side, Mark 10.49 Be of good comfort, for he calleth thee: so I may say to all afflicted consciences labouring for pardon and peace, Be of good comfort, Jesus calleth you.
4. The Conscience both good and quiet, Conscience both good and quiet. is that which after due knowledge of his own [Page 58]sinne, repentance, faith, reconciliation, findes and feels Rom. 5.1. and 8.1, 14, 15, 16. peace with God: this is a Prov. 15.15. continuall feast, the Christians jewel worth all the world, 1. Joh. 3.21. heaven upon earth. This ministreth comfort and joy both in life and death: for Rom. 14.8. whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lords. Rom. 8.28. All things shall work together for good to us. Rom. 8.18. Our sufferings in this world are not worthy to be compared to the glorie prepared for us in the next. We have comfort in all judgements, even in the expectation of the 1. Joh. 4.17 2. Tim. 4.8. 2. Cor. 1.12. great day. Our inheritance is a Luk. 12.32. kingdome, 1. Pet. 1.4. incorruptible, undefiled, immortall: 1. Cor. 2.9. Eye hath not seen, nor care heard, neither have entred into the heart of man, the things which God hath prepared for them that love him. Therefore when we have beaten our brains, and imagined the greatest joy and felicitie that our hearts can think; yet we may still say, This is not it; August. in Psalm. 26. Enarrat. 2. for all a man can possibly think, comes short of it, as S. Augustine speaketh.
Such troubled, and such quiet Consciences are both good: the one feels the Lord is strong, the other sweet: the one in sharpnesse, the other in sweetnesse runnes the wayes of Gods commandments: the one is in the battell, the other in the victorie; the one in the way to peace, the other in possession; the one feeds hungerly, the other is satisfied: both are blessed.
Now to procure and preserve a good Conscience, I commend unto you these means: Means to procure and preserve a good Conscience.
First, every morning before we rise, to consider (as good husbands do) what businesse we have to do that day, what company, what temptations we are to meet withall; then to look into our law-book of Conscience (or Gods word) how to carrie our selves purely and profitably therein. This must be our Psal. 119.105. lamp and light, our vers. 24. delight and counsellour, to make us wiser then our vers. 98. enemies, vers. 99. teachers, vers. 100. ancients, Matt. 10.16. wise as serpents, innocent as doves, the onely way to Psal. 119.9, 11. cleanse our wayes, and make them Josh. 1.7, 8. prosper. This, as David said, was the blessed mans practise Psal. 1.2. day and night. Shall the wicked Psal. 36.4. devise mischief upon their beds, and shall not the religious meditate upon goodnesse to be performed, sinne to be avoided, Conscience to be kept cleare? Shall men studie upon the Princes laws to live securely here, and not Gods people upon Gods laws to live happily for ever? God commandeth, Deut. 6.7, 8, 9 Thou shalt talk of my laws when thou liest down, and when thou risest up, or sittest in thy house, or walkest in the way: they shall be in thy heart, hand, forehead, posts, and gates. Therefore let us learn and consider our dutie beforehand, and make vows to perform it, resolving never to be withdrawn from it by fear, favour, lucre, pleasure, or any earthly thing; and pray to God to give us his grace and Spirit [Page 60]for constancie, heedfulnesse, and good successe therein.
Secondly, at night before we sleep, let us look upon our chronicle, and search in that book of our Conscience what we have said or done that day. Psal. 119.59. I thought upon my wayes (saith David) and turned my feet unto thy testimonies: I made haste, and delayed not to keep thy commandments. The golden verses of Pythagoras taught naturall men, [...]. Pythag. aur. carm. Chrysost. in Psal. 50. hom. 2. Antequam veniat tibi somnus, profer in medium codicem, Conscientiam tuam, & reminiscere peccata tua, si quid in verbo, sacto, cogitatione peccâsti. Not to admit sleep into their eyes, till they had thrice run over all they had done that day, that they might detest and amend the evil, delight in the good and continue in it. S. Chrysostome teacheth the same to Christians: Before the approach of sleep (saith he) produce thy book, thy Conscience, and remember wherein thou hast offended in word, deed, or thought. And Eusebius Emissenus saith, Let every soul speak to it self in the secret of his heart, How have I spent this day? without sinne, without envie, backbiting, murmuring? have I profited my self, or any other by good deeds, or edification? have I not lied, sworn amisse, yeelded to my lusts, done hurt to some body? who shall restore me this day, which I have lost in vanitie, or spent in evil? Optimus ille Trapezita (saith Climachus) He keeps his books evenest (his layings out, and his comings in) that every night books all his receits and expenses, and makes all straight before he sleep. We should so search our Consciences, [Page 61]and judge our selves without partialitie, that when we come before the Judge, Coelo descendit [...]. Juven. Domine noverim me, noverim te. Bern. Psal. 132.3, 4, 5. he may say, I need not judge this man, for he hath judged himself alreadie, 1. Cor. 11.31. And as David vowed, I will not climbe up into my bed, nor suffer mine eyes to sleep, &c. untill I finde out a place for the temple of the Lord, an habitation for the mighty God of Jacob: So let us resolve, I will not sleep till I make my body the temple of the holy Ghost; 1. Cor. 6.19. Matt. 21.12, 13. I will not rest till I have swept and cleansed it from all sinfull filthinesse, as Christ did the temple at Jerusalem: that I may sleep with a clean heart to my God, and rest confident of safetie under his protection, saying with David, Lord, Psal. 4.8, 9. thou hast (now) put gladnesse in my heart: I will (now) lay me down in peace, and take my rest; for thou, Lord, onely makest me dwell in safety.
Thirdly, when our seventh day, dedicated to Gods service, approacheth, as God looked back upon all his works of the six dayes, so let us look back upon ours: that if we finde all well, we may blesse God for it; if any thing still amisse, reconcile our selves to God more throughly, and use this seventh day (as it was ordained) for sanctification, for deprecation, for information, for excitation and stirring us up to all good duties, yea and for almes, and resolution of restitution for all wrongs done by us, and pardoning offences done against us.
Thus having washed our selves seven times in the seven dayes of the week (as Naaman did seven times in Jordan, 2. Kings 5. by the Prophets appointment) the leprosie of our sinnes may be cleansed away, and our Consciences (as the flesh of his bodie) become pure and tender (as of an innocent childe) to our incomparable comfort. And these things we should renew and perform most exactly in our preparation to the holy Communion, 1. Cor. 11.28. and at the beginning of the new yeare, looking back into the old, how we have served God, how he hath preserved us, and wherein we have offended, looking forward into the new, with purpose to be new creatures, as old things are past away, and all things become new, 2. Cor. 5.17.
All this is as possible as it is profitable. See it exemplified in an honourable man, an exemplarie Christian, This is written by a worthy Minister, M r. Jeremy Dyke, in his Epistle dedicatorie before his brothers book, entituled The deceitfulnesse of Mans heart. the late young Lord Harrington: (be it ever remembred, for Gods glory, his honour, and our imitation) His course was, to keep a catalogue or diarie of his sinnes against God, and every night, or the next morning to review the faults of the day past; every seventh morning or night before, to review the faults of the whole week; and at the end of every moneth, to surview the whole moneths transgression: All this, the better to know and humble himself, and renew the practise of his repentance. And the day before the receiving of the holy Communion, [Page 63]he alwayes humbled himself with fasting, prayer, and confession.
The Lord of heaven finde us so alwayes occupied, that at our death we may receive that blessed welcome for the well employing of our times and talents, Matth. 25.21. Well done thou good and faithfull servant, thou hast been faithfull in little, I will make thee ruler over much: Enter into thy Masters joy.
AN APPENDIX TO THE FOREGOING SERMON, Concerning the Ceremonies of the Church of ENGLAND. By the same Authour.
Alma Mater
Printed by the Printers to the Ʋniversitie of Cambridge 1639.
To the Reader.
DEare Christian Reader, understanding that this Sermon hath done good to many, that either heard it, or read some notes of it; and that if it were published, with some Appendix added, proving our Ceremonies to be approved by the reasons and testimonies of other learned, reverend and pious men, it would do much good to many more: I have taken the pains to adde such an Appendix: Wherein I might have alledged reasons out of many other worthy Authours (Archbish. Whitgifts books against M r. Cartwright, D r. Bridges, M r. Richard Hooker, D r. Covel, D r. Spark, D r. Gardiner, D r. Powell, D r. Collins, M r. Francis Mason, M r. Ambrose Fisher, and others:) But because I write specially to such younger and poorer ministers, as either are not able or willing to purchase many costly books of this subject, or not at leisure to reade them; I have thought best to referre such Readers (if they be not satisfied with my short Abstract) specially to three of the last (who have read and weighed all which the former Authours have written, with the replies and answers) to wit, our Reverend Bishop Mortons [Page]Defence, printed anno 1618. D r. Burges his answer to the replie of a namelesse Authour (who laboured to confute, or elude B. Mortons Defence) printed anno 1631. and M r. John Sprint his Cassander Anglicus, printed anno 1618. These (and, I hope, the least, shortest, or lowest prized of these) will satisfie any reasonable Reader, if he turn in them to the larger handling of the points, by my allegations. Their reasons are occasionally dispersed through their whole books: but I have here collected and referred them to certain heads (or chapters) for the Readers better ease in finding them, and judgement in weighing them; often contracting their larger discourses into fewer words, where they may be abbreviated; and onely using their words at length where they are more necessary and urgent, then shorter could be.
These few short chapters (I hope) will passe, and be read, where greater volumes will not. And this I have done simply and plainly, without respect of gaining any credit or applause of learning to my self, but onely of their love, and out of an earnest desire to draw them with a good Conscience, willingly and cheerfully to do that, which otherwise of necessitie they must do.
¶ A table of the Chapters and Contents of this APPENDIX.
- CHAP. I. OƲr Ceremonies are Adjuncts, not Parts of Gods proper worship, and alterable. Set forms of prayers are of Divine institution.
- CHAP. II. Our book of publick prayers and Ceremonies made known to the famousest forrein Divines, were approved by them all.
- CHAP. III. Answering the objection of Significancie.
- CHAP. IIII. Answering the objections drawn from the old Testament, and of things formerly abused by the Jews and Heathens.
- CHAP. V. Answering the objection of Ceremonies abused formerly by Papists.
- [Page]CHAP. VI. Three particulars, the Surplesse, Crosse in baptisme, and Kneeling at Communions, cleared.
- CHAP. VII. Our Ceremonies commended for their ancient and profitable use.
- CHAP. VIII. Imposed by lawfull authoritie, they may not be omitted without sinne.
CHAP. I. Our Ceremonies are injoyned as Adjuncts, not Parts of Gods proper worship, and therefore alterable. Set forms of prayers are of Divine institution, and alwayes used in Gods Church.
IT is the constant doctrine of all Divines and Churches both Ancient and Modern, that God hath sufficiently comprehended and perspicuously delivered the whole substance of his own proper worship, and things necessary to mans salvation in the holy Scriptures; and that these things must evermore be the same in all Churches, and unalterable. But the circumstances and ceremonies of his publick worship (as of place, time, ornaments, gestures, &c.) for the more reverent and devout performance thereof, he hath left to the wisdome of every particular or nationall Church to make choice of, so that all things be done according to that generall rule (the Canon of Canons) delivered by S. Paul, 1. Cor. 14.40, 26. Let all things be done decently, orderly, and to edification. These things the Lord left to the libertie of every [Page 2]Church, partly because they are not of the substance of his worship, or of mens salvation, but adjuncts onely: and partly because one form thereof cannot fit every countrey or age, but must be varied and applied to severall nations and times, as shall be found most convenient. Thus teacheth Saint Hierom epist. 28. ad Lucinum, concluding thus, Ʋnaquaeque provincia abundet in suo sensu. And thus Saint Ambrose and Saint Augustine (who is accounted The mouth of the Fathers) epist. 86, & 118, & 119. & alibi passim. Totum hoc genus (say they) liberas habet observationes. And thus that old common saying, Dissonantia jejunii non tollit consonantiam fidei. And thus Zanchius (the great reformed Schoolman) tomo 8. Loco 16. De traditionibus Ecclesiasticis, pag. 821, &c. And thus all other late Divines, as will appeare full enough in our chapters following. And thus our Church professeth in our book of articles, Anno 1562. Artic. 34. Every particular, or nationall Church, hath authoritie to ordain, change, and abolish ceremonies or rites of the Church ordained onely by mans authority, so that all things be done to edifying. And in the preface before the book of common Prayer confirmed by act of Parliament, touching ceremonies, we have these words, We think it convenient that every countrey should use such ceremonies as they shall think fit to the setting forth of Gods honour [Page 3]and glory, and to the reducing of the people to a most perfect and godly living, without errour or superstition: and that they should put away other things which they perceive to be most abused, as in mens ordinances it often chanceth diversly in divers countreys. And these words also, These Ceremonies are retained for a discipline and order: which (upon just causes) may be altered and changed, and therefore are not to be esteemed equall with Gods law.
See here how vain and ignorant their doubt is, that think our Ceremonies are imposed as parts of Gods proper worship.
And whereas some mislike that any set form of prayers should be imposed in the publick service of God; I wish them to consider better, that God himself not onely allowed but imposed such, and his best servants used such. Numb. 6.23. On this wise (saith the Lord) shall ye blesse the children of Israel, saying, &c. the three verses following set down the very words to be said: and Num. 10.35, 36. there is the set prayer which Moses must pronounce when the Ark was to go forwards, All the Psalmes are prayers or praises of God, in set forms, and words answering the length and number of musick notes. and when it was to rest. And Deut. 26.3. the set form of words to be said at the offering of the first fruits: and vers. 5. and 13. And Psalme 92. was made properly for the Sabbath day, and Psalme 22. for every morning, and Psalme 102 for times of affliction. This appeareth by the titles of these Psalmes. The like is 2. Chron. [Page 4]29.30. And we finde Rom. 1.7. 1. Cor. 1.3. 2. Cor. 1.2. Galat. 1.3. Ephes. 1.2. Saint Paul used the same set form of words or prayers without variation. And our Saviour Christ himself (Matth. 26.39, 42, 44.) prayed three severall times saying the same words: and Saint Mark hath the like, Mark 14.39. Beside the Lords prayer, which our Saviour himself prescribed to his Apostles, Luke 11.2. When ye pray, say, Our Father, &c. which prayer they used in the administration of our Lords supper, as Saint Hierom witnesseth, lib. 3. contra Pelagianos; and Gregor. lib. 7. epist. 63. And it was used generally in all Liturgies or publick prayers; as is manifest by S. Augustine, epist. 59. by Saint Hierom and Gregory in the places above cited, and Saint Ambrose lib. 5. de Sacr. cap. 4. and Saint Cyrill Catech. 5. myst.
If any object, that prayers should be varied according to the varietie of occasions; let him consider, that these formerly mentioned were so & so are ours, in our Common prayer book. There are generall prayers for generall, & particular for particular occasions; as for rain, fair weather, in time of dearth, famine, warres, plagues, or sicknesse: Baptismes, communions, marriages, visitations of the sick, burials of the dead, &c. and thanksgivings varied upon various occasions, for these and the like cases. In all which, I cannot imagine what any godly sober-minded man can finde to stumble at. [Page 5]And if any man think them too short, let him remember that Christ condemned too much speaking (like the Heathens) Matth. 6.7, 8. adding this reason, For God knoweth our needs before we ask: and long prayers are as well notes of hypocrisie as of true Christianitie, Matth. 23.14.
CHAP. II. Our publick prayers and Ceremonies being made known to the famousest forrein Divines, were approved by them all.
THe Ceremonies of our Church, and our book of publick prayer were made known to the most famous and best Divines of other reformed Churches then living, by books thereof translated into the Latine tongue, and by many letters, and much conference betwixt them and our Divines; and by many of them much commended, by all approved to be lawfull, one onely excepted. Doctor Burges having searched the writings of them all, concludeth that not any one can be produced (except Wigandus alone) that held our Ceremonies simply unlawfull. Burges pag. 560, 561. Even M r. Cartwright himself (our English standard-bearer to Non-conformists) after his long opposition and much writing, at length complaineth that he was misunderstood [Page 6]and wronged, as if he held the unlawfulnesse, whereas he held onely the inconvenience of our Ceremonies, lib. 3. pag. 241. And the same man having written sharply in his first book against the Surplesse, yet upon more mature consideration became more moderate in his third book, and (pag. 75.) called it a simple inconvenience, and a thing in its own nature indifferent, and that it ought to be worn, rather then the ministerie forsaken, lib. 3. pag. 262. Hooker Eccl. polit. pag. 243. And what is said, by him & others, of the Surplesse (which was most stuck at by many English) is to be understood much rather of the rest of the Ceremonies, and so was intended by those authours; to wit, that they are in their own nature indifferent, and not unlawfull. And this will appeare more fully in the whole discourse following. Mean season, heare the testimonie of Alexander Alesius (a worthy Scot, of great account and note:) he much commends our book of Common prayer, and the ordering of our Church according thereunto, and calleth it Praeclarissimum & divinum factum, and saith, The vertue and piety of the English herein would rejoyce many hearts, and help their endeavours to do the like, and grieve the enemies of the truth for the good successe and progresse thereof: and he complaineth that any contentious mindes should move any to mislike it, and (as if they onely were wise) stirre up unnecessary [Page 7]questions and disputations, neglecting the knowledge of necessary things. And he addes, That the contention of brethren about this book, comes from the Devil, who failing one way, seeks another way to do mischief to the Church. And finally he saith, This book is profitable of it self, and the reading thereof will do good to many, and at this time it seemeth to be offered unto us from heaven. Proëm. before his translation of the Common prayer book, in script. Anglican. Bucer. fol. 373, 375. Sprint, 124, 125.
CHAP. III. Our Ceremonies are not to be condemned, but commended for their Significancy.
CEremonies should be significative of morall vertues, so they be not counted operative as Sacraments (ordained by God) of spirituall graces conferred by them, as Bishop Morton well distinguisheth, Defence cap. 3. sect. 4.
Many of the Romish Ceremonies are not onely significative, but thought also to be operative (as Exorcismes, Holy-water, Crossings, Spittle, Exsufflation, &c.) to drive away the Devil and to work supernaturall effects. These we condemne; for none can ordain such operative Ceremonies, but God onely that [Page 8]can give the supernaturall effects. For,
Sacraments have a double signification, Bish. Mort. ibid. sect. 5. one ad modum signi, another ad modum sigilli, and therefore are both significant and signant, by conjoyning whereof they are Operative and Exhibitive by Gods ordinance and promise, performing also that which they signifie and seal: as Bellarmine also teacheth, libro 1. de sacram. in genere, cap. 11. §. 4. & 5. definit. And therefore no man or Angell can institute a Sacrament, but God onely: as Bellarmine confesseth, De Matrimonio lib. 1. cap. 2. §. Posteriore modo: agreeing herein with Melancthon, Calvin, Chemnitius, by him there alledged.
But our Ceremonies signifie onely morall duties, giving us occasion to think and meditate of them, but neither seal nor exhibite them. If, when I put on my ministeriall ornaments, I am presently put in minde of my dutie, since God by the Church hath distinguished me from my flock, to be their minister, that is, to be their mouth unto God in offering to him their prayers, confessions, deprecations, and thanksgivings, and to be Gods Embassadour and mouth unto them, to shew them his will, to proclaim his gracious pardon for their sinnes upon their faith and repentance, and this stirres me up to perform that great office with the greatest care, wisdome, faithfulnesse and reverence that I [Page 9]can: Is there any hurt in this? And if the people seeing me come in such ornaments into my place, do presently consider, This man (though of Acts 14.15. like infirmities with us) yet is the messenger of the God of heaven, and by office is more then an ordinary man, Rom. 1.1. Acts 13.2. separated from all worldly businesse to a more excellent work, to be Gods 2. Cor. 5.20. Embassadour, sent unto us Acts 26.18. to open our eyes, to turn us from darknesse unto light, and from the power of Satan unto God, &c. To him hath our Blessed Saviour committed the ministerie of reconciliation, 2. Cor. 5.18, 19. to reconcile us sinfull creatures to God our glorious Creatour: Him we ought to heare as Luk. 10.16. God himself; and reverence him, not so much for his personall vertues or state, (as many do onely) as for his great office, which he now comes to perform for our unspeakable good. If thus the people meditate, and stirre up themselves with joy and reverence to heare and obey; can any man finde fault with this, or not rather much commend it? Surely it is both ordinary and commendable in them to do the like, when the Embassadours of other great Princes come to declare their gladsome messages of peace, amity, prosperity, and worldly happinesse. And if such Embassadours be known by their distinct robes and ornaments, from other men; why not Gods Messengers by theirs? They, by their glorious vestures shining with gold, [Page 10]silver, precious stones, pearls, and worldly pomp, signifying and setting forth their kings magnificence: We by our grave black gowns, far from the bright-coloured garments and braverie of the world; and above all with the white linen Surplesse, resembling the vestments wherein the angels appeared in the Revelation (the ministers of the Gospel being ordinarily called angels, Rev. 2. and 3.) fitly signifying cleannesse, innocencie, holinesse, and brightnesse both of doctrine and life (as Bucer to B. Hooper. Scrip. Anglican. fol. 682, 707, 709. and to Alasc. Bucer, Martyr loc. com. fol. 1085 Martyr, Zanch. de Redempt. cap. 16. fol. 445. a. Sprint pag. 130. & seqq. Zanchius shew the Surplesse doth better signifie, then any woollen garment can do.) If thereby both minister and people be put in minde of such duties and vertues, what inconvenience can come of this? And the like may be said respectively of the rest of our Ceremonies: the Crosse is significative of our constancie; kneeling, humility; standing, our readinesse to professe and maintain the doctrine of faith, &c.
Our best Divines say, Our Ceremonies ought to be significant: else they are no Ceremonies, but like a day without light. Calv. Instit. lib. 4. cap. 10. § 15. Calvin inveighs against the Papists pomp of Ceremonies, that like unto dumbe shews teach nothing, nor are understood. Mart. loc. com. class. 2. cap. 4. p. 198. Peter Martyr saith the like, instancing in their Priests muttering the words of Consecration in secret: which is also condemned with many other, by D r. Reynolds, Confer. pag. 569, &c. and pag. 574, 575, 576.
B. Bish. Morton cap. 3. sect. 39 Morton proves that the Church may ordain significant Ceremonies: as, 1. The ancient Church did ordain standing in Prayer (and not kneeling) on all the Lords dayes, and on every day betwixt Easter and Whitsuntide, in memorie and profession of Christs resurrection. 2. The feasts of Easter and Whitsuntide, which feasts have continued (as Zanchius witnesseth) ever since the Apostles times, observed in all Churches of the world. These were significant rites, appropriate to actions of religious worship: which the Nonconformists do not denie.
D. Burges in answer to the namelesse replyer, D r. Burges answer, pag. 399. observes that the replyer passeth with silence this objection of these two feasts, as not knowing what to say: for, to condemne the feasts, were to condemne all the Churches of God, which have used and do use them to this day: and to yeeld them lawfull, is to confesse that the Church of God may ordain significant Ceremonies: for it is manifest, They were ordained by men, and are significant of Christs death and resurrection, and memorials of the benefits thereof, and excite us to pietie, faith, and hope, morally; though not operatively, as Sacraments do by divine institution.
Finally, D r. Burges ibid. 401. They that condemne significant Ceremonies, yet have striven for sitting at Communions, in token of rest, and fitter to signifie our coheirship with Christ: In their [Page 12]Admonition and Treatise against kneeling, and Altare Damasc. And they commend the Communion Table as fitter then an Altar, to signifie our spirituall feasting.
CHAP. IIII. Not forbidden by the Scriptures of the old Testament, by the judgement of the best Divines, ancient and modern.
BUt it is alledged, that the laws of the old Testament for abolishing of all monuments and reliques of Idolatry, do binde us as much as they did the Jews; namely that precept of Deut. 7.25. The graven images of their gods shall ye burn with fire: thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein; for it is an abomination to the Lord thy God: and chap. 12.3. Ye shall overthrow their altars, and break their pillars, and burn their groves with fire: and ye shall hew down the graven images of their gods, and destroy the names of them out of that place: and Isai. 30.22. Ye shall defile the covering of thy graven images of silver, and the ornaments of thy molten images of gold: thou shalt cast them away as a menstruous cloth, thou shalt say unto it, Get thee hence.
To this is answered, 1. That these things prescribed by Moses and the Prophet, King [Page 13]Edward and Queen Elisabeth worthily performed, See M r. Masons sermon at Norwich, pag. 42, &c. and left no idols nor their coverings to be abolished by their successours. Our Surplesses (by some in that point condemned) are no such things, but like the ancient ornaments of the ministers of the Gospel in the Primitive times, before idolatrie setled in the Church: and if some Surplesses in the middle times were used as instruments of idolatrie, they are vanished; ours are new, and were never so used.
2. That although not the coverings of idols, yet other particular things abused to idolatrie may afterwards be lawfully used by Christians, as the creatures of God, Psal. 24.1. 1. Tim. 4.4. so it be without scandal. And therefore those laws do not so much binde us as they did the Jews. This is S. Pauls doctrine concerning meats offered to idols, 1. Cor. 10.26. For learned men observe, that there were usually sold in the markets these three things; 1. The heads of beasts sacrificed to idols. 2. Some parts of the body belonging to the priests, being more then they needed to eat. And 3. some pieces carried home by such as returned from the sacrifices, which they might spare. And of these, Saint Paul saith, it was lawfull for Christians to buy and eat, at home or at feasts, if they knew not that any man was scandalized thereby. This particular may serve for a rule in other particular things [Page 14]which have been polluted (the pollution being taken away or unknown, or no offence taken at it) they may be safely used as the good creatures of God. Aug. epist. 154. Which Saint Augustine counted so plain that it needed no further explication: but he gathers out of Deut. 7.25. that the gold and silver, or other riches of idols may not be taken to mens private uses, lest they seem to destroy the idols for covetousnesse, not for piety: yet such things may be converted to Gods service, as wicked idolatrous men may be converted to his service; and as the water of fountains dedicated to false gods may be used for baptisme to the true God; as bells rung to the service of idols, and temples dedicated to them, may be rung and used to the true Gods service, (and so have been used in the Primitive Church, and in later times in England, France, and all the Christian world over, and may well be done without scruple of Conscience, Calvinaepist. 23, 24. Aug. ibid. Josh. 6.19, 24 saith Calvin) And this S. Augustine confirmeth by Joshua his preserving the silver, gold, and vessels of brasse and iron, usefull for Gods service, to be kept in Gods treasury, when all other things in the taking of Jericho were accursed and destroyed; Judges 6.25, 26. and by Gideons sacrificing a bullock unto God, and burning it with the wood of the grove dedicated to Baal, by Gods own appointment.
Thus we have the judgement of the apostles [Page 15]delivered by Saint Paul, and the judgement of the ancient fathers delivered by Saint Augustine, of this point. Now for the judgement of later Divines of reformed Churches, we may well wonder, that the Non-conformists alledge Calvine, Martyr, Grynaeus, Wolfius, Burges pag. 619. Ʋrsinus, Machabaeus, Zanchius, Simlerus, Zepperus, our book of Homilies, Doctour Fulk, and others, for their opinion. Surely they mistake them: for in plain places of their writings, they say the plain contrary.
Calvine (on Deut. serm. 32, pag. 310) saith, We make no conscience now, of turning the temples, which were Idol-houses, unto the service of God, which the Jews ought not to do. And (serm. 57. on Deut. fol. 344) This law, forbidding the handling of gold and silver, served but for a time, for God trained up that people like little babies. And M r. Parker yeelds that Calvine is of a contrarie judgement to them. Martyr. loc. com. class. 2. cap. 12. pag. 349. Parker on the Crosse, part 1. pag. 36. Peter Martyr saith that Princes and common-wealths may now lawfully convert to publick use the gold, silver, &c. of idols; which the Jews might by no means reserve, Burges päg. 1087. because it was forbidden to the Jews. The same Martyr (epist. ad Hooper. pag. 1087.) saith, We must take heed, that we presse not the Church with too much servitude, as to think we may use nothing that hath been Popish. The ancient fathers took the temples of idols, See our 30 Canon. and converted them into holy houses of God: and [Page 16]the revenues which the Gentiles had consecrated to their gods, and to the Vestal virgins, they turned to maintain the ministery: yea the very verses of Poets serving the muses, idols, comedies, theaters, and to pacifie their gods, Ecclesiasticall writers (the holy Fathers) use and apply so farre as they finde them fit, good, and true, to Gods worship; directed by Saint Paul, who disdained not to cite Menander, Aratus, Epimenides their words or verses. Furthermore, who knows not that wine was consecrated to Bacchus, bread to Ceres, water to Neptune, olives to Minerva, letters to Mercury, songs to the Muses or to Apollo, to idols, or Devils? all which we doubt not to apply as well to sacred as to civill uses. Thus P. Martyr.
Zanchius also plainly denies these laws now to binde as then they did. Zanch. de Redempt. lib. 1. pag. 648. which also may be shewed in the rest of the Authours alledged, saith D r. Burges, pag. 619.
For other things abused, See Burges pag. 591. Shall we not bowe the knee to God (as 2. Chron. 6.13. Ezra 9.5. Acts 20.36.) because bowing was abused to Baal? 1. Kings 19.18. nor the body and head to the ground (as Joshua 7.6. 2. Chron. 7.3.) because many did so to idols? Isai. 2.8, 9. nor lift up our eyes in token of expectation (as Psalme 123. 1. Mark 6.41. John 11.41. and 17.1.) because some did so to idols? Ezekiel 18.6. nor stretch out our hands to [Page 17]God in prayer (as 2. Chron. 6.13. Psalme 63.4. 1. Tim. 2.8.) because some did so to strange gods? Psalme 44.20.
The example of Hezekiahs abolishing the brazen serpent is also urged, for the abolishing of Ceremonies formerly abused. But I answer, The example of Hezekiah teacheth Princes to use their libertie, as he did his. The Church may be purged of things idolatrously used, two wayes: one by abolishing them; the other by taking away the abuse onely. The first way he used, by taking utterly away the brazen serpent: the other he used, in sparing Solomons chappels built for Ashtoreth, Chemosh, and Milcom, heathen gods, (1. Kings 11.7.) for they stood still till Josiahs time, (2. King. 23.13.) yet God gave Hezekiah this testimonie, (2. Kings 18.6.) Hezekiah clave to the Lord, and departed not from following him, but kept his commandments, which the Lord commanded Moses. But howsoever many excellent Divines exhort Princes to imitate the zeal of Hezekiah and Josiah: yet they say not that private Christians may do it without authoritie.
CHAP. V. As our Ceremonies are imposed by our Princes, and used by us, they differ much from the Papists.
THere is great difference betwixt the Papists Ceremonies and ours, even in things of the same substance. Suarez in Thom. tom. 3. q. 65. sect. 2. Burges 583, 584. Their Suarez shews us that Ceremonies are so farre Ceremonies, as they are to be observed in the use of some sacred action, of which they are not the substance. And after, These Ceremonies differ among themselves vel ritu, vel fine, in their use or end: meaning, that where the rite or thing used, is the same in it self, yet in a different use, or to another end, it is not the same but another Ceremonie. And thus, Bowing the knee in the masse-time, is a different Ceremonie from bowing to the altar, or to the crucifix, or to the host, or to the chalice: and so our Crosse upon Baptisme, is a different Ceremonie from theirs applyed to other uses. Burges ibid. 443. When bowing the knee was used in the service of Baal, it was a Ceremonie of idolatry: but when it was used to God, it was no monument of idolatry. It is no monument which doth not monere, nor is instituted or fixed to that end. As a Tombe without an inscription is not a monument but a grave. The inscription applying it to the memory and mention of the party there intombed, makes it a monument: [Page 19]and applyed to anothers name there latelier buried, quite alters the nature of it, and makes it a new monument. So also, no metall is moneta, money, but in respect of the Governours stamp upon it: alter the stamp, and stamp the Spanish pieces with the English arms, and then it is not Spanish money, but English, though the metall and substance be still the same. By the like reason, bowing to Baal is no monument of religious bowing to God; nor (after that) bowing to God, any monument of the idolatrous use of bowing to Baal: likewise the use of the Crosse with us, is no monument of the Popish abuse, no more then the Popish abuse was a monument of the lawfull use of it in the Primitive Church. Present intention and professed use of an indifferent Ceremonie is all the impression or inscription that it hath: even as the Elements in the Lords Sacraments are onely sacramentall in the sacramentall use, and not before or after; as the water used in Baptisme.
D r. Burges in a digression ( pag. 475. & seq.) shews great differences in the operative vertue, holinesse, necessitie, and worship of God which Papists place in their Ceremonies being wondrous many, from our few and plain, ordained onely for comelinesse, order and edification. And pag. 285. Ours are meerly significative, theirs beleeved also to be operative [Page 20](as exorcismes, crossings, sprinkling of holy-water, oyl, chrisme, exsufflation, ringing of hallowed bells and such like, to drive away the Devil) ours arbitrary, theirs held necessary: ours of morall duties onely, theirs signifying and shadowing out divine graces, procuring, and meriting them at Gods hand. Our small threeds (I hope) may well passe through the needles eye, where these their Camels cannot. 295.
CHAP. VI. The Surplesse, Crosse at Baptisme, and Kneeling at Communions, approved.
BUt this is better seen in the particulars, which our people do most stick at; the Surplesse, the Crosse, and Kneeling at the receiving of our Lords Supper.
Of the good use of the Surplesse amongst us, I have said enough in the third chapter: now of our difference from the Papists. Among them the Surplesse might not be used, untill some Bishop or his deputie had solemnly hallowed it with prayers, to defend the wearer from the Devils assaults, and with many crossings, and holy-water sprinkling: which done, no publick act of ministeriall service might be done without it (except in the Masse, which required higher geare.) The Masse-priest, either with the Surplesse, or without [Page 21]it (at his choice) must put on the Missal furniture, the Amice, Alb, Tunicle, Stole, and the rest: otherwise he sinnes mortally. These things D r. Burges sheweth and proveth out of their own books, pag. 475, 476.
It is not so with us: we use the Surplesse onely as a decent distinctive garment, as also the additions of hoods (shewing learned mens degrees in the Universities) may assure us. In which use, the Divines of reformed Churches do allow it, according to the examples of the ancient Fathers, Chrysostom. Hom. 83. in Matt. Hieronymus lib. 1. cont. Pelag. Of this judgement is Zanchius, De Redempt. cap. 16. Pet. Martyr loc. epist. Hooper. fol. 1087. citing Chrysostome and Cyprian. Bullinger and Gualter citing Theodoret, hist. 2.27. Socr. 6.22. Polanus, Zepperus, &c. Thus M r. Sprint, pag. 88. Melancthon and Benhagius counselled ministers to weare the Surplesse, rather then with foolish frowardnesse to trouble and hinder the Church. Concil. Melancth. part. 2. fol. 91, 92. Sprint, pag. 129. Bucer wrote that godly men might use these garments godly. Martyr calls the Surplesse a thing indifferent, which makes a man neither godly nor wicked. Calvine would not have men contend de pileo & veste linea. Beza would not have churches forsaken for Surplesse, Caps, or such other things truely indifferent: to whose writing herein subscribed Nicolaus Colladonus, Simon Goulartius, [Page 22]Francis. Porta, Henric. Stephanus, and finally M r. Cartwright himself: Sprint, 130. & seq. Bucer. script. Angl. Censura, fol. 458. &c. Martyr. loc. com. fol. 1085, 1086, 1127. Calv. epist. 120. fol. 217. Beza epist. 8. fol. 77. Grindallo, & epist. 12. fol. 98, 99.
Of the Crosse in Baptisme, our use is, 1. Lawfull, 2. Safe, 3. Profitable, 4. Necessary.
1. See our 30 Canon. Lawfull, By the judgement of the Primitive Church, which used it, and gloried in it, without any thought of superstition: for which cause it was retained also by the reverend Fathers and great Divines in the dayes of King Edward 6. of which, some suffered banishment, some death, for the testimony of the truth: and such as returned from exile in Queen Elisabeths time, continued the use of it. You must condemne all these grave, ancient, and late-learned Divines, Fathers, Martyrs, if you condemne us: if you absolve them, you absolve us.
Adde unto them, The late harmonie of confessions of other reformed Churches, allowing it, and also the most learned particular Protestant Divines: Bucer, who saith, It is nec indecens nec inutile: Beza, who bids, rather use it, then forsake the ministerie; and, Ʋtantur ipsi, sicut par est, libertate suâ. Hemingius, Adiaphora sunt: let not schismes arise for them. Zanchius, It may be used without superstition, yea with commendation, and without perill, [Page 23]and bindes not the Conscience. Polanus, It was used by the Fathers without sinne: so saith Zepperus, and M r. Perkins, and Goulartius, cited by M r. Sprint, pag. 138. & seq. Bucer. script. Anglic. censur. cap. 12. fol. 479. Beza quo priùs fol. 98, 100. Heming. Syntag. ad 4. leg. decalogi, § 33, 34. fol. 365. & comment. in 1. cap. Joan. he saith, Minimè improbo signum crucis. Zanchius compend. Relig. loc. 16. de tradit. eccles. fol. 654. Polanus, in Ezech. cap. 9. vers. 4. fol. 258. Zepper. de Sacrament. cap. 16. fol. 357, 358. & de polit. eccles. lib. 1. cap. 10. fol. 57, 58. M r. Perkins, Problem. tit. Signum crucis, sect. 1, 2, 3. fol. 83, 84.
2. Safe: without doubt, See our 30 Canon, § Thirdly &c as it is used by our Church with sufficient Cautions and Exceptions against all Popish superstitions and errours. For, 1. it is no part of the substance of Baptisme: but being used after the infant is fully and perfectly baptized, it neither addes any thing to the vertue and perfection of Baptisme, nor being omitted doth detract any thing from the effect of it. And in this use we hold conformitie with the safe and honourable Primitive Church, but no conformitie with the later Papists: as D r. Burges well sheweth. D r. Burges pag. 476. & seq. Our ministers (saith he) do not crosse themselves, nor the people, nor fonts, water, Communion table, cups, or the bread and wine, or any other of Gods ordinances, all which their priests are bound to, for their consecration; and without [Page 24]which nothing is with them consecrated or holy. We crosse not the childe before baptisme, on the forehead, breast, or any part (which their priests must do, to drive away the devill, and to make the Sacraments efficacie more easy and strong.) And after baptisme, we crosse not the infant with oyl, chrisme, or without, on the crown (as their priests must do, to give them their full Christendome, lest they die before confirmation.) And at confirmation, our Bishop is not to crosse the forehead with chrisme, or without (which in Popery is injoyned as an essentiall part of their Sacrament of confirmation.) Thus D r. Burges there: who also reciteth manifold abuses of the crosse among the Papists, pag. 584. & seq. worthy to be read, but too long to be here inserted.
3. Profitable: for as by Baptisme we receive a great blessing, so we must be mindefull to perform a great duty. As the infant by Baptisme is made a member of Christ, the childe of God, and an inheritour of the kingdome of heaven; that is, a partaker of all benefits purchased by Christ (adoption, grace, and glory, in their times:) so by being received into the Church militant for a time, he must take upon him the crosse of Christ; Matt. 10.38. Luke 9.23. or his crosse, and follow Christ, and that dayly: of which dutie to put him in minde, he is signed with the signe of the crosse upon his forehead, in token that he is to become a faithfull, [Page 25]constant and valiant souldier of Christ, and (as our book speaks) not be ashamed to confesse the faith of Christ crucified, but manfully to fight under his banner, against sinne, the world, and the devill, &c.
This is profitable, not onely to the newbaptized, but to all the assembly, to put them in minde of their duties promised in their baptisme: who can be content to receive benefits, but are oft forgetfull of their duties.
4. Necessary: See our 30. canon in the end, and our last chapter here. though not to the essence of the sacrament of baptisme, yet necessary to be added to the solemnitie of baptisme, for the reason before-said: Necessary also, and not to be omitted without sinne; because it is commanded by lawfull authority. And whereas the 30 Canon saith, By this lawfull ceremonie the childe is dedicated to the service of Christ; It must be understood onely, Declared to be dedicated, saith D r. Burges, pag. 476, &c.
But concerning another point, which D r. Burges addeth [That, if the infant be in perill of death, not likely to live to make profession of Christ crucified, our book directs us to baptize it, but not to use the crossing, &c.] because haply some man might take his meaning to be that our book forbad the crossing in that case: I desired our most learned and judicious Bishops judgement of this point (among others) who most fatherly and lovingly wrote me this answer, with his own hand.
I do conceive, that unlesse it be certified, in this particular case, that the childe was formerly admitted into Christs congregation, and signed with the signe of the Crosse, there is no warrant in the Liturgie to omit that signe, I certifie you that all is well done— and that this childe is received into the number of the children of God — How is he received, For though the word Receiving go before the Crossing, (as the 30 Canon saith) yet they are conjoyned. but by that form of receiving expressed in Publike baptisme, We receive this childe into the congregation of Christs flock, and do signe him, &c. The other interpretation and inference of D r. Burges would open a gap to palliate inconformity, by causing the midwives, or some one else to be medling with every inconformable mans childe, and so draw it to this case of Private baptisme, to avoid the signing of it with the signe of the Crosse.
In the Primitive Church also, Oecum. [...] mox à baptismo, initio Ecclesiae, ob persecutionem. laying on of hands was used presently upon the baptized, to confirm and strengthen them against the persecutions of those times.
Concerning kneeling at the receiving of the holy Communion, We finde that kneeling, bowing the body, or falling on their faces in most reverent sort was used by Gods people upon any signe of Gods presence or grace exhibited unto them: as, 2. Chron. 7.3. When the children of Israel saw how the fire came down, and the glory of the Lord upon the house, they bowed [Page 27]themselves with their faces to the ground upon the pavement, and worshipped, and praised the Lord, saying, For he is good, and his mercy endureth for ever. The like we reade Levit. 9. vers. the last. And there came a fire from before the Lord, and consumed upon the Altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. If any man think this was lawfull onely at the extraordinary or miraculous tokens of Gods presence; let him consider these ordinaries. Psalme 132.7. We will go into his tabernacles, we will worship at his footstool. The Hebrew text of this is translated verbatim by Pagnine & Montanus, thus, Incurvabimus nos scabello pedum ejus? and by Tremelius and Junius, Incurvamus nos [honorem exhibentes] ante scabellum pedum ejus: and Psal. 99.5. Exalt ye the Lord our God, and worship at his footstool: for he is holy (margent, Or, It is holy) Pagnine and Montan. Incurvate vos scabello pedum ejus, Tremelius, Ad scabellum pedum ejus. Gods people worshipped not the footstool, but God at or before his footstool: as, Psal. 95.2. Let us come before his presence (ante faciem ejus, Tremel.) 6. Let us worship and bowe down: let us kneel before the Lord our maker; to wit, in his Temple, or before his Temple, as did Ezra (Ezra 10.1.) When Ezra had prayed, confessed, wept, and cast himself down before the house of God. (Pagnine, Cùm concidisset coram domo [Page 28]Dei: Montan. Procidens ad facies domûs Dei: Tremel. Prosternens se ante domum Dei.) He worshipped not the house of God, but the God of that house. Why may not, why should not we do the like at the receiving of these holy mysteries, without idolatrie, or any breach of the second commandment?
Protestants, that do not hold a transubstantiation, or turning of the substance of the outward elements into the substance of the very body and bloud of our Saviour, need not, or cannot in reason think that our kneeling at the receiving thereof is a worshipping of the creature: yet because they verily beleeve and know that these are Sacraments and seals unto us, ordained by Christ to signifie and represent unto us the breaking of his body and shedding of his bloud for our redemption; and more, to confirm and deliver unto us the assurance of our salvation purchased by him; & also to convey it unto us, as by certain conduit-pipes, by his power, wisdome, and mercy, ordained the inestimable benefits of his death and passion: in regard of this incomparable use and benefit, we cannot receive them with too much humility, reverence, and thankfulnesse.
Therefore kneeling at the Communion hath been used and allowed by the most excellent Divines of reformed Churches. Sprint, 142, &c.
Calvine alloweth it in Orthodox professours, Epist. 292. fol. 479.
Beza epist. 12. pag. 100. edit. Genevae 1575. Geniculatio denique (saith he) dum symbola accipiuntur, speciem quidem habet piae ac Christianae venerationis, ac proinde olim potuit cum fructu usurpari: (here is a confession of the antiquitie of kneeling, and the pious and profitable use thereof) but because after that the new doctrine of Transubstantiation was brought into the Church, and thereupon the worshipping of the elements, as if they were God himself, he thinks it was well done to take it away: but he addeth, Intereatamen cùm ista per se non sit idololatrica, idem de illis quod de proximè praecedentibus sentimus; to wit, they are tolerable, and may be profitably used.
Bucer, epist. ad Joan. Alasc. saith, Sacraments may be distributed to men kneeling or standing, and as well in the Church, and in the morning, and to women as well as men; though our Lord celebrated it in a chamber, in the evening, and to men onely. The substance remaining entire, such circumstances may be changed.
Peter Martyr, Loc. com. class. 2. loc. 4. pag. 232. edit. Londin. 1576. teacheth that kings as kings should have care that sound doctrine and decent ceremonies be maintained: and addeth, Nihil interest si coenae Dominicae sacramentum stantes, aut sedentes, aut genibus flexis percipiamus, modò institutum Domini conservetur, & occasio superstitionis praecidatur. And, In defens. ad Gardiner. de Eucharist. part. 1. object. 1. [Page 28] fol. 5. he saith, If ones minde be applied, not to the elements, but to the thing signified; adoration may lawfully be interposed, &c.
Ʋrsinus agreeth with Martyr: as he professeth, Exercitat. part. 2. fol. 835. ad fol. 840.
Zanchius, Tom. 4. lib. 1. cap. 17. Thes. 10. de idololatria, pag. 531. Thes. decimâ. Ʋt piè facit qui honore aliquo & reverentiâ afficit sacramenta: sic idololatriam admittit, qui ea adorat & colit. The first part, that some honour and reverence is due to the sacraments, he proveth 1. by Saint Pauls words, Worthily, & not discerning the Lords body (1. Cor. 11.29.) from common and ordinary meat and drink: there ought to be worthinesse, principally in the minde, and reverence in the outward gesture of the body: and 2. by the common consent and custome of all men, who come bareheaded, &c. and 3. by example of mens reverence to the word of God preached and read; which though it be not worshipped, yet is to be handled and heard reverently, as the word of God, and not of men. The second part, That adoration and worship is not to be given to the bread and wine, because they be still creatures, and therefore may not have that honour which is onely due to the Creatour: which he explicateth, that invocation and prayer for pardon of our sinnes, may not be made to them, for that is a worship proper [Page 29]to God. Such kinde of worship to the bread and wine (as if they were Christ himself) in their elevations and circumgestations, Zanchius condemneth as idolatrie: and so do we.
Zepperus de sacramentis cap. 13. fol. 321, 322. Sprint, 146. teacheth that we are not bound in the new Testament to the circumstances of the time, place, site or position of body, (such as Christ used when he first ordained the Sacrament) but may enjoy our Christian liberty in altering them. Again, Polit. Eccles. lib. 1. cap. 11. fol. 76. he saith, These circumstances may by our Christian liberty be differently appointed and observed.
The Low-countrey Churches, thus, 141. In the administration of the Lords supper, let every Church impose or use such Ceremonies as they shall judge most expedient, &c. Ex Actis Synodalibus general. inferior. Germ. Middleburg. anno 1581. Can. 45. Sculting. Anachrys. Hierarch. lib. 9.
The Bohemians receive this Sacrament, In genua procumbentes, kneeling on their knees. Harm. confess. §. 14. Bohem. fol. 120.
Saravia contra Bezam, defens. cap. 25. fol. 582, 147.583. and Luther in Gen. 47. allow this ceremony of kneeling.
CHAP. VII. Our Ceremonies are commendable for their ancient and profitable use.
OUr Ceremonies (now questioned) are ancient and of good use: Sprint, pag. 170. as that in ministring the Sacraments, the ministers should weare a white linen garment. Zanchius de Redempt. cap. 16. fol. 445. who citeth S. Hierom contra Pelag. lib. 1. See before, chap. 6. See also our 30 Canon, that in baptisme they should signe the baptized with the signe of the Crosse, Beza epist. 8. fol. 75. which signing Beza saith is vetustissima; and so for kneeling at the Communion, that it hath a shew of godlinesse and Christian reverence, and was used cum fructu. Beza epist. 8. fol. 100.
The rites and ceremonies of Rome were not all of one suit: Burges 418. Those of her virginitie had some use, though after her fornication prostituted to abuse: others were originally begotten of her body polluted, and so some are in themselves, and in the simplest use of them, unlawfull; as the images of the Godhead, half-communions, &c. others such as in themselves were (sometimes) lawfully used, as of indifferent nature: and such are ours now in question, as Beza confesseth, epist. 8. Where Sinne and Ceremonie are inseparably woven together, we must separate from both, even [Page 31]from the ceremonie for the sinnes sake, and break the vessel that cannot be cleansed; but in accessary pollution separable, cleanse away the pollution, and preserve the vessel. So the ancient ceremonies which were pure among the Fathers, but by tract of time gathered pollution among the Papists, may yet by washing and cleansing be restored to their ancient sweetnesse, and used without sinne.
The ancient Fathers and Churches had alwayes some universall ceremonies, D r. Burges pag. 102. & seq. which were not appointed in Scripture (as the feasts of Christs Nativitie, Resurrection, Ascension, Pentecost, &c.) Zanchius Tract. de Sacra scriptura, pag. 279. And these customes were universall through the whole Church (though there was for a time some difference in the time, yet none in the fitnesse of the things) and these have continued to this day: if some pollution have bespotted them, shall we not cleanse it away, and frame our selves to the ancient custome? Is the custome of the whole Church despicable? of which S. Paul saith (1. Cor. 11.16.) We have no such custome, neither the Churches of God. And again, Came the Gospell from you? or came it to you alone? Who is he that dares thus to censure the universall militant Church? Augustine ( epist. 118.) saith, Insolentissimae insaniae est, existimare non rectè fieri, quod ab universa Ecclesia fit: and he [Page 32]saith (ibidem) that universall observations not being written in Scripture, must be understood to be commanded and ordained by generall Councels, or else to come from the Apostles. Surely we hold it an honour to our Church, Burges 458. that we are come as neare the Primitive Church, as we well could. So saith Bishop Jewel, Defence of the Apology, pag. 27, 28. And in the Preface before our book of Common prayer, is this Profession, You here have an order for prayer (as touching the reading of the holy Scriptures) much agreeable to the minde and purpose of the old Fathers. And of Ceremonies, (ibid.) If some be offended, for that some of the old Ceremonies are retained still: if they consider, that without some Ceremonies it is not possible to keep any order, or quiet discipline in the Church, they shall easily perceive just cause to reform their judgement: and if they think much that any of the old remain, and would rather have all devised new; then such men granting some Ceremonies convenient to be had, surely where the old may be well used, there they cannot reasonably reprove the old onely for their age, without bewraying their own folly: for in such a case, they ought rather to have reverence unto them for their antiquity, if they will declare themselves more studious of unitie and concord then of innovations and new fanglenesse: which (as much as may be with true setting forth of Christs religion) is alwayes to be eschewed.
The writers against our ceremonies, cannot deny that the Fathers practised them: but they did it (say they) without examining their lawfulnesse or unlawfulnesse, as men busied in those hard times of persecution about more substantiall matters of religion, and not having time and leisure to look into these inferiour things. See Burges pag. 383, 384 & 627. Thus the namelesse replier (upon Bishop Mortons Defence, cap. 3. sect. 29.) shifts and shuffles off the ancient Fathers. But 1. This is a poore evasion, and abusing of the Fathers; as if they said, The whole Church of Christ, even in the dayes of most pure zeal and frequent martyrdome, was so wholly slack or blinde, that they continued by joint consent, in the use of unlawfull observations, without searching or knowing whether they were lawfull or not. 2. It is a vain evasion, because still in the better and calmer times of the Church, (when there was leisure and time enough to examine them) the same Ceremonies continued constantly, and generally practised. 3. It is a confession plain enough, that the ancient Fathers are in this point fully against them. And as they elude the Fathers, so also the late Protestant Divines. When we alledge Luther, Calvine, Melancthon, Beza, Bucer, Martyr, Zanchius, and such other zealous champions as God raised up against the purple harlot; or the blessed Martyrs of our own nation ( Ridley, Cranmer, [Page 34]Hooper, Latimer, &c.) who gave their lives in opposition to Antichrist, and were the men that gave entertainment to these very Ceremonies: Burges 387. Their answer is, Either their meaning is mistaken; or else, They shewed themselves to be but men (as if the Non-conformists were more then men;) or, There is varietie in some of them touching this point; or, Sometime they waver in their words; or, forsooth, Some of them wrote in the dawning of the day: Others lived in England, as Bucer, Martyr; Chemnitius was a Lutheran, Zanchius of a timorous disposition; or, They were not well informed: and such other geare: Whereby all men may see that these grave Divines were not of their judgement. But they had rather cast dirt in the faces of the Lords worthies, then confesse any mistaking in themselves.
So that to disswade these indifferent things, as unlawfull, pernicious, or evil, is bitterly to tax, disgrace, and condemne all the ancient Churches primitive, and the grave Fathers thereof, yea the universall Church of Christ not onely in those times, but in the aftertimes, and all the reformed Churches in these last times; and to appropriate all true knowledge, sinceritie, and godlinesse onely to the Non-conformists of this onely age and countrey.
CHAP. VIII. Our Ceremonies imposed by lawfull authoritie, may not be omitted without sinne.
THe former objections being answered, and our Ceremonies cleared to be lawfull both by the late judicious Divines, and also by the Fathers and customes of the ancient Church; Behold now the Necessitie of Subjection to them, being imposed by Lawfull authoritie. For things in themselves indifferent do in a sort alter their nature, when by lawfull authoritie they be commanded or forbidden: for then, being commanded, they may not be omitted; & being forbidden, they may not be done. Beza epist. 24. fol. 142, 143. numero 6, 7. So saith also our 30 Canon, in the end.
B. Morton sheweth, that although Ceremonies be humane in hypothesi (in particular choice of some rather then of other) yet they are Divine in thesi (by the generall appointment or permission of God, saying, Let all things be done decently, and in order, & to edifying, 1. Cor. 14.40, 26.) B. Mortons generall Defence, c. 1. sect. 22. And M r. Cartwright saith, of lawfull ordinances, that God commandeth them by the Church. And we are so farre bound in Conscience to obey them, as that we cannot neglect them without sin, saith Beza, ep. 24. So teacheth also Calvine, Bullinger, Melancthon, Zanchius, Ʋrsinus, alledged by D r. Burges, Answer p. 276. Yea (saith Beza) whosoever in the Church of God (be they [Page 36]few or many) do pertinaciously and tumultuously oppose themselves against the ministers of the Consistorie, and will not obey them in things not contrary to the word of God, they are of all men most justly to be accounted and censured as manifest enemies to the Church, whose publick peace they trouble. Beza, epist. 24. pag. 149. Therefore D r. Burges saith, ( pag. 230.) What Church is there, that doth not punish the disturbers of her publick peace more severely, then some other sinnes, which in their own natures simply considered are unto God more offensive? For what is this but an enervation or dissolution of good laws and government? Therefore let no such man complain of the magistrates severitie, when the fault is in himself. Crudelem medicum intemperans ager facit. And let no man pretend Offence either of the people, or of his own person, for altering his judgement and courses.
For, Of offence. 1. All the offence that people take, grew from the errour and indiscretion of some preachers declaiming so earnestly against our Ceremonies: which offence the preachers again may take away or prevent, if they will be as earnest and diligent to inform their peoples Conscience aright, about the purpose, use, and end of our Ceremonies, as they have been to leade them into errour and mislike of them, as Beza saith, epist. 12. pag. 99.
The people also, which have been led by the reverence they bare to their pastours, to embrace whatsoever they taught, without examination, I wish them (with the Bereans, Acts 17.11.) to search the Scriptures whether those things be so, and to prove all things, and hold fast that which is good, 1. Thes. 5.21. Ordinarie men in eating an apple, will cut out the rotten, the worm, and the core, and eat the good onely; and spying a spider, or any filth in a glasse of wine, will take it out, and not swallow down all together without discretion. When we see a heap of goldfilings mingled with dust, let us cull out the gold, and leave the dust; and neither think all is gold, nor all dust, nor scorn the gold because of the dust mixed with it, nor esteem the dust because of the gold, but separate them with good discretion. Learning, zeal, & painfulnesse, is gold in the preachers; embrace it: but if any dust of erroneous opinions be mixed with it, take not that for gold also. Oves estis, sed rationales (saith Saint Chrysostome) You say you are sheep, and must be guided by your shepherds: yet you are sheep endued with reason, and may perceive when they drive you into bogs or briers. Preachers (yea Saint Paul himself, 1. Cor. 13.12.) see through a glasse darkly, and know but in part: and neither they nor you must think too highly of them, but soberly, according [Page 38]as God hath given to every man his different measure, Rom. 12.3, 6.
2. We must know also that the Scriptures which teach us not to offend our brethren (as 1. Cor. 8.9, 12, 13. and 10.28. and Rom. 14.15, 16, 21.) do speak of things in our own power, to do, or not to do; and not of things commanded by the Magistrate, whom we must obey both for fear of punishment, and also for Conscience sake, Rom. 13.4, 5. And thus D r. Saravia resolves; Scandall of the weak cannot take place against a publick law, to which subjects must submit. Saravia Defens. divers. grad. ministr. cap. 25. fol. 581. If it be a fault, it is certainly a lesser fault to offend some ignorant people, then to offend the governours: for that is onely against Charitie, this against Charitie and Dutie, or Justice; an exemplary disobedience tending to the dissolution of government.
3. When we perform obedience to magistracie commanding things in their own nature indifferent, no man ought to take offence at us: if he do, the sinne is his, and not ours. It is Scandalum acceptum, non datum; and he must be better taught. See for this two notable discourses of Ceremonies or traditions and scandall, in Zanchius, tomo 8. pag. 814. & seq. edit. Samoneti, 1605.
This necessity of subjection, our judicious exiles and martyrs in Queen Maries time, did [Page 39]very well know, practise, and perswade; testifying thereby also their good opinion of our Church service and ceremonies. Cranmer protested (if the Queen would give him leave) that he with Peter Martyr and foure or five others would prove our Common prayers, Sacraments, and Ceremonies, lately set forth by King Edward 6. to be more pure and according to Gods word, then any that had been in England these thousand yeares before. Acts and Mon. fol. 1465. Bishop Ridley and Grindall judged that nothing could be disproved in them by the word of God. Acts and Mon. D r. Taylor said, no Christian conscience could be offended with any thing therein. Acts and Mon. fol. 1521.
At Frankford, when some exiles disliked them, other most reverend persons stood strongly for them, as Thomas Leaver, John Jewel, John Mullins, John Parkhurst, Laurence Humfrey, James Pilkington, Alexander Nowell, James Haddon, Edwin Sands, Edmund Grindall, &c. all worthy men, Bishops, Deans, Doctours, or Martyrs afterwards: sealing the truth they held, with danger, exile, and losse of their lives. See the discourse of the troubles at Frankford, fol. 16.23, 19. Their diversity of opinions caused them also to seek the judgements of other Churches and teachers, as Calvine, Beza, Bullinger, fol. 25, 199. Also Robert Horn, Thomas Leaver, John [Page 40]Mullins, Thomas Bentham, William Cole, John Parkhurst, Laurence Humfrey, &c. were fully determined to use no other order or ceremonies then those aforesaid of King Edward. Discours. fol. 16, 223. And James Haddon, Edwin Sands, Edmund Grindall, Christopher Goodman, confidently brought the same rites into the English Church there, fol. 22, 23. They also at Frankford wrote unto the like Exiles at Zurick, perswading them to stand to the death for defence of the same Ceremonies: and M r. Fox was one of the 17. that subscribed to the letter.
Adde unto these, those other worthies, that in more peaceable times stuck at our Ceremonies for a time: yet in time, upon better consideration, conformed themselves, and used them. Bishop Hooper preached and wrote earnestly against them, chiefly against Episcopall garments and Surplesses, and was imprisoned for it, for a season: but his reasons were answered, and himself perswaded by Bucer, Martyr, and Calvine, to conform: so that afterwards he did weare the ornaments, and preached before the King in the Bishops robes. Calvin. epist. 120. fol. 217. Bucer, Script. Anglican. fol. 705. de re vestiar. Hooper. Pet. Mart. loc. com. ad finem inter epistolas, fol. 1085. M r. Greenham protested he would observe them, if they were enjoyned him. M r. Dearing used them. Bishop Jewel, D r. Whitakers, [Page 41]D r. Fulk, conformed: so did D r. Humfrey after long standing out; as also D r. Raynolds, D r. Spark, D r. Chaloner, D r. Ayry, D r. Chaderton, M r. Knewstubs; and very studiously perswaded others to do the like: as did also M r. Sprint, and D r. Burges, having throughly examined all the reasons pro & contra, and many other godly learned men, too long here to be reckoned. And if any refuse them still, because they think it a disgrace to their persons or ministery to alter their mindes and courses, having never yet used them, but rather spoken and preached against them: I wish them to consider well, and follow the examples of these aforenamed worthy men.
But if these worthies of later times be not sufficient, let us set before our eyes that ancient glorious light of Gods Church Saint Augustine, who in his age wrote and published to the world two books of Retractations, wherein he acknowledged and corrected the errours which he had committed in his former books. These books shewed that he religiously preferred Gods honour and the Churches good before his own credit; and that he laboured both by good report and ill report to bring men to the truth, and sought (with Saint Paul, 1. Cor. 10.33.) not his own profit, but the profit of many, that they might be saved: which turned to the great commendation of his ingenuitie and sinceritie. [Page 42]And it may teach all men to acknowledge with him, that since the Apostles times, the knowledge of Gods ministers comes not unto them by sudden revelation or infusion from God immediately, or all at once; but by succession and degrees, by labour, study, search, conference, and contention with the erroneous. By which means Saint Augustine profited in knowledge more and more to his lives end; as Saint Peter exhorteth all men to do, in his last words of his last chapter of his last epistle. And therefore to professe our profiting in knowledge, ought to be no shame unto us: and to confesse our slips or errours even publickly, to reduce men to the knowledge of some necessary truth, shews our charitie to them, our piety to God, and the sinceritie of our own hearts.
Lastly, that I may speak generally to all countrey ministers and other subjects, but chiefly to the younger & ruder sort, I say, We inferiour people may well think our Princes have reasons to do what they do, though we comprehend them not: For we live as it were in low valleys and plains, and see not far about us: but Princes sit as on tops of hills, and see both into former ages, what was done then; and into forrein countreys, what is done now, how all things are and have been carried, with the reasons, circumstances, and events of all: assisted also with the advice and judgement of [Page 43]the gravest, wisest, learnedest Divines, and other choisest counsellours of greatest experience: by whose grave counsels, with due respect to former ages, and the present state of neighbour nations, they set down orders fittest for their times and countreys: which we countrey people should not rashly censure, but willingly submit unto, thinking humbly of our selves, and reverently of their wisdomes. Farre be from us that ridiculous fable (recited by Plutarch in the life of Agis and Cleomenes) of the serpents tail, that would needs leade the body another while, as if the head had already led it too long: but the tail wanting eyes and brains, led the head and body into dangerous places, and mangled them all to pieces: or that censure of Tully in his book De senectute: To the question, Cedo, quî vestram Rempub. tantam amisistis tam citó? The answer was, Proveniebant Oratores novi, stulti, adolescentuli.
We should think also seriously of that Medicall and Politicall rule, Omnis mutatio periculosa: which S. Augustine applies to Church ceremonies; Where lawfull customes are setled (saith he) though some other more profitable perchance might be found out, yet Ipsa mutatio consuetudinis, etiam quae adjuvat utilitate, novitate perturbat. The very change of setled customes, though it help with some commodity, yet will it do hurt with the novitie. [Page 44]Which occasioned the Locrines custome, that whosoever would bring in a new law amongst them, should come and declare it to the assembly, with a halter about his neck; that if it were not approved good for the Common-wealth, he might presently be hanged, for his desire of innovation. To which purpose our late gracious Soveraigne King James (in his proclamation prefixed before the book of Common prayer) hath these words, Neither are we ignorant of the inconveniences that do arise in government by admitting innovation in things once setled by mature deliberation; and how necessary it is to use constancy in upholding the publick determinations of states: for such is the unquietnesse and unstedfastnesse of some dispositions affecting every yeare new forms of things, as if they should be followed in their unconstancie, would make all actions of States ridiculous and contemptible; whereas the stedfast maintaining of things by good advice established, is the weal of all Common-wealths.