hath authority to punish as well as to prescribe Secondly he beareth it not in vain hath authority to smite with that sword and to put his power in practise upon evill doers There is one Law giver saith S. Iames cap. 4.12 who is able to save and to destroy in which words is given us by consequent to understand that it belongs to all Law-givers to doe either of these as occasion requires And the reason why they are to have this power as well as the former is because it is a back to the former without this that other would be unprofitable for (c) Morinus de cens eccles c. 2. Inermis authoritas non authoritas dicenda est sed authoritatis larva unarmed authority is rather a mask and semblance of authority than authority indeed Into all creatures God hath put two faculties 1. A concupiscible by which they are caryed to seek out whatsoever things are needfull for their preservation 2. An Irascible by which they are inabled ad omnia contraria eliminanda to expell by slight or resistance at least in endeavour whatsoever threatens their destruction And without this last the former would not be sufficient to keep the creature in being Answerable to this there is in governours a concupiscible faculty of making good orders for the maintenance of that body wherof themselves are a part and an Irascible of resisting and executing vengeance on such irregular persons men of Belial as assault that body those orders and without this that other of making laws is not only weak and of little use but oft times a snare to law-makers who otherwise would be like the log in the fable fabula vulgi a scorne to the rude unruly multitude But lest some may think that this last power is peculiar to the civill magistrate A coactive power necessary to Chu governours and belongs not to Bishops and governours of the Church their Canons being but councells and their authority only to perswade as (a) V. d. Vrsin catech some of note to the disparagement of their learning doe not stick to say Par. Orat. de Q. anleges magist obligent Consc pag. 13. Cast your eyes on Timothy and Titus two Bishops of the Church S. Paul armeth them both with this double authority Command and teach saith he to Timothy 1 Tim. 4.11 There is a power directive given him Them that sin rebuke before all that the rest also may feare 1 Tim. 5.10 there is his power coactive And to Titus he saith These things speak and exhort and rebuke with all authority Tit. 2.15 Teach there is his authority to informe and direct but is this all No Rebuke too there is power to censure the disobedient But how rebuke not with weak words only for that belongs to the inferiour Clergy but with all authority that is with censures deeds even to the stopping of mouths if need be as we may see Tit. 1.11 Nor doth S. Paul give these his Bishops any greater allowance than he knew his master would warrant for he was not ignorant of what with his owne mouth he had uttered Mat. 18.17 18. Goe tell the Church and if he neglect to heare the Church let him be unto thee as a heathen man and a publican Verily verily I say unto you whatsoever ye shall binde on earth shall be bound in heaven c. In which words 1. Our Lord erecteth a Tribunall in the Church to which offenders against the Church must be cited and by it censured Goe tell the Church 2. He ratifies and setleth it whatsoever ye binde on earth c. â—i whomsoever you cast out for neglect or contempt of that authority which I have given you shall be reputed an outcast in the kingdome of heaven and by consequent whatsoever other punishment you justly inflict shall be authorized in the highest Court by the highest judge What will you saith S. Paul 1 Cor. 4.21 shall I come unto you with a rod or in love and in the spirit of meeknesse that is will you be perswaded by faire words or shall I exercise my Iudiciall authority over you shall I punish you For as the rod of Christ signifies his authority to rule his servants and subdue his enemies and therefore is called the rod of his strength Psal 110.2 So doth the rod of S. Paul here signifie his punishing power as S. Chrysostome and S. Austin expound the place And which is a thing that should work with us this is also the doctrine of our owne Church to the truth of which wee my brethren of the Clergy have subscribed Whosoever saith the Article by his private judgement willingly and purposely doth openly breake the traditions and ceremonies of the Church which be not repugnant to the word of God and be approved by common authority ought to be rebuked openly that others may feare to doe the like as he that offendeth against the common order of the Church and hurteth the authority of the magistrate and woundeth the consciences of weak brethren And shall we not thinke that the Church hath need of this latter power as well as the common-wealth Are people so well affected to the orders of the Church that they will obey them if they be but barely propounded or at most by a few perswasions commended to their obedience Is the Church so setled by divine goodnesse that no unruly windes within her bowels can make her quake Or is the King of the Church so carelesse of his flock which he hath purchased with his owne blood that he hath given it weaker supports than Kingdomes and civill States enjoy and hath set over it shepheards indeed but yet lame ones that cannot or must not strike if there be occasion Certainly this earthly Paradise would soon be entred and wasted were not those Angels that are set to keepe the doore armed with a flaming sword of vindicative power to keep out or drive out all those that either professedly or secretly have evill will to Sion And therefore we cannot think with reason that Church-governours have the place of commanding but no power of compelling and urging obedience to their commands The Lords of the Gentiles c. no argument against the Churches primitive power But they that would have a parity in the Church and would make Church governours to be but empty Cyphers alledge the speech of our Saviour to his disciples contending among themselves for superiority Mat. 20.25 26 17. The Lords of the Gentiles exercise dominion over them and they that are great exercise authority over them but it shall not be so among you But whosoever will be great among you let him be your minister and whosoever would be chiefe among you let him be your servant c. And say that Christ here compares the world and his Church and forbids the use of that power to the Pastors of the one which belongs to the Princes of the other and that is principally a punitive and coactive
THE CHVRCHES AVTHORITY ASSERTED IN A SERMON Preached at Chelmsford at the Metropoliticall Visitation of the most Reverend Father in God VVILLIAM Lord Arch-bishop of Canterbury his Grace c. March 1. 1636. BY SAMUEL HOARD B. D. and Parson of Morton in Essex HEB 13.17 Obey them that have the rule over you and submit your selves for they watch for your soules as they that must give account that they may doe it with joy and not with griefe for that is unprofitable for you LONDON Printed by M. F. for JOHN CLARK and are to be sold at his Shop under S. Peters Church in Cornhill MDCXXXVII To the Christian and courteous Reader SO Sweet a thing is Peace that God is pleased to put it into his owne title and to style himselfe the God of Peace 1 Thes 5.23 Nay Peace and Love it selfe 1 Joh. 4.16 and to pronounce him that seekes and makes peace a blessed man Blessed are the Peace-makers Mat 5.9 But much more amiable is the peace of the Church being the principall thing that our blessed Sauiour next to mans peace with God came into the world to procure Ephes 2.15 and that which makes Gods family on earth like to the State of innocency in Paradise and of glory in heaven This peace therefore should every sonne of peace pray for Pray for the peace of Jerusalem Psal 112. and pursue with all endeavour possible as men doe their game for so the word may signifie Hob. 12.16 Follow peace with all men But what peace can be expected without unity like Hypocrates twins they decay and thrive live and die together And therefore S. Paul puts them both together Ephes 4.3 Endeavouring to keep the unity of the Spirit in the bond of peace and for the procuring of agreement in affections he conjures the Philippians by all the arguments enforcing concord among Christians to a consent of judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be of one minde Phil. 2.2 to beleeve and think the same thing And therefore it should be every mans care contrary to the custome of too many turbulent dispositions who can fish best in troubled waters and gaine most profit or respect to themselves by kindling contentions among brethren not only to marke them that cause divisions and avoide them Rom. 16.17 but fixâ— pede with a sâ—eled resolution and courage to oppose them as S. Paul did S. Peter Gal. 2. when he saw that he did not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 walk with a right foot and take a right course for the uniting of the mindes and by consequent the hearts of Jews and Gentiles As therefore it hath alwayes been my desire that we who are of the same saith might be if possible in all things of the same opinion so I thought it my duty at this time having so faire an occasion by the command of my superiours to preach the Visitation Sermon put into my hands to cast in my mite toward the purchasing of this pearle and to set one small prop under the house and Church of God in our Israel too much tottering by our mutuall dissentions and for that end to justifie the authority of our Church in requiring an uniforme subjection in judgement and practise at the hands of her children to the comely and good orders therein established and to perswade a generall good opinion of and obedience to her just authority in these things Some there be so obstinate in their error and undutifulnesse that like Solomons foâ—le though they be brayed in a morter and sufficiently convinced of their false and disorderly opinions and practises will not leave their folly others there be I hope of more teachable and tractable tempers and willing if better informed to frame their courses to more moderation and subjection Now sermons of this nature may be of use to both these to the first to take off their fig-leaves and present them naked as troublers of Israel to the deserved stroke of justice to the rest to make them peaceable members of the body wherein they live and obedient children to the heads by whom they are governed Whether I shall effect this last and best end of such discourses by preaching or printing this small peece I know not I doe not altogether despaire the former I doubt not I shall in some measure compasse at least liberabo animam meam I shall hereby discharge mine owne conscience and famam meam redeeme in some degree my reputation too Words being then most liable to envious mistakes and mis-reports when they are but taken in by the eares of some few partiall and prejudging hearers not exposed to the eyes and view of more indifferent and charitably minded Readers Bring an obedient and peaceable spirit with thee and then reade and censure as thou seest cause Sa Hoard REcensui concionem hane cui titulus est The Churches Authority asserted in qua nihil reperio quò minus summâ cum utilitato Imprimatur March 28. 1637. SA BAKER THE CHVRCHES AVTHORITIE 1 COR. 14.40 Let all things be done decently and in order OF the Devils practises against the Church The Cohaerence of the Text. which our Saviour gives notice of Mat. 13.25 while men slept the enemy came and sowed tares among the wheat and went his way the Corinthians were too true an example For no sooner had S. Paul after much paines taken to sowe the good seed of saving truth among them and to make them one of Christs cornfields departed from them to plow up other grounds to plant other Churches but the enemy of Christ and his deare Church began to sow the tares of ungodlinesse among them which as ill weeds for the most part doe sprang up apace For they became 1. Sectaries dividing themselves among Christ Apollos Paul and Cephas 1 Cor. 1.11 12. and making men the Lords of their faith and consciences which they should have captivated to Christ alone 2 They were Heretiques denying a fundamentall Article the Resurrection 3 Polluters also of Gods sacred worship and ordinances First by their base indecencies Their women sate before God with their heads uncovered and the men with their hats on 1 Cor. 11.4 5 they mingled intemperate and carousing bankets with the spirituall feast of the blessed Eucharist ver 21 their women beyond the modesty that becomes that sexe presumed to chat and talke their shares in the congregation c. 14.34 Secondly By their disorders likewise for they received not the holy Communion together but by snatches one before another came cap 11.33 they interposed unseasonable questions while their Ministers were preaching and rudely interrupted them in their discourse cap 14.29 Thirdly By their empty and unprofitable assemblies for their trumpets made an uncertaine sound they prayed in their Churches in a tongue they understood not All these were great scandalls 1 Cor. 1.11 The Apostle therefore being informed by some of Cloes family of their declined condition like a loving pastor labours to remove these tares and reduce
moment for their matter or use as their holy kisses standing while they prayed on the Lords day the tasting of hony and milk by the persons to be baptised ad infantiae signifi cationem to signifie their infancy in Christ as S. Hierome saith alluding to that speech of S. Peter As new borne babes desire the sincere milk of Gods word that ye may grow thereby 1 Pet. 2.2 2. Rites of very good use while their equity continued but yet fitted only to the present times Such an one was the abstinence from Idolothytes things strangled and blood imposed on the Gentiles by Apostolique authority Acts 15. For this as it was enjoyned only in favour of the peevish Jews who counted some meats uncleane and were kept off from Christ because those abominable meats as they thought them to be were eaten by the Christians so it was to live no longer than the scandall continued Of this nature was the custome of baptising people that were to be entred into the Church at the two great festivals of Easter and Whitsontide only except in case of present necessity and in the mother Churches of their severall countries and no where else This order was a very good one during those times both in respect of that Sacrament which hereby became the more reverend and sacred and of the persons to be baptized who had liberty by this to prepare the better for their journies to those mother Churches which sometimes were very far from their dwellings and to get themselves sufficiently catechized in the Christian religion that they might be able to give an account of their faith before they received their baptisme Nor was this custome prejudiciall to any of them because being for the most part men and women they were not subject to sudden death as tender infants are and if by sicknesse or any casualty they were brought into danger of death they found the favour to be baptized But the equity of this custome continued no longer than the conversion of Gentiles lasted and therefore extincta gentilitate when Paganisme was almost swallowed up of Christianity and the only persons to receive this badge were children borne in the Church who by reason of their tender infant age were uncapable of instruction and subject to manifold deaths and dangers and so might frequently have ended this life before they had received the Sacrament of another life should they have been deferred and put over to those two times this order began to expire 3. A third sort were such Rites as were chastly used at their first institution but afterward by the licentiousnesse of people did seeme to be accompanied with inseparable abuses of this sort were those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned Iude 12. feasts of charity and those meetings together in the night which they called vigills because they were wont to watch together in prayer even till midnight especially in the night before Easter All these the Church hath abolished though in a different way Some were suddenly and in an instant removed as the use of pictures in the Church by the a Elibert Counc Elibertine councill Ne quod colitur in parietibus depingeretur that that which was to be worshiped might not be painted upon walls and the threefold dipping by the fourth Toletane councill because abused by the Arrians Concâ— Tolet. 4. c. 5. others were suffered like old buildings to run to ruine by degrees till they fell of themselves Some she hath clean cashiered others she hath only changed into somewhat else not unlike them as vigills into fasting dayes and live feasts into collections for the poore Now though the causes why these have been abrogated were particular yet the ground on which the Church did it and by which she must be justified in so doing was the nature and quality of those Rites being all humane constitutions and her authority over things of that nature either to make or marre as occasion serveth for the hand that gives them life may strike them dead Nor may the Church only alter and abolish old ceremonies but adde new either for the begetting of an honourable respect to Gods ordinances or the stirring up of our dead devotions in his service (b) Soâ— eccl histâ—l 6. c. 8. Socrates tells us that the custome of singing Anthems in the Church was brought in by S. Ignatius the Bishop of Antioch because having heard some Angels in a vision chanting out the praises of God with interchangeable notes hee thought it would be a good exercise for Gods earthly Angels in their publique assemblies which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a heaven on earth And S. Ambrose because hee made account that singing had no small efficacy in it ad commovendum ad pictatem animum to move the minde to godlinesse saith S (c) Aug ep 1 â—9 Austin in one place and lest the people being heavily afflicted with the Arrian persecution Moeroris tadio contabesceret should pine away with too much sorow saith the same Father in another (d) Aug conses l. 9 c 7. place appointed singing to be used in the Oh of Milan And from these two Bishops drew that custome of singing in the Easterne and Westerne Churches its originall What was Ignatius and S. Ambrose if we look at their authority more than other Bishops of the Church that liberty therefore which they had to make new orders when they saw cause have all other Prelates in their Churches so far as the laws of the lands in which they are will permit It is an envious outcry therefore which is made among us that Popery is comming in Alteration of ceremonies no argument of Popery and Gods true religion going out because some seeming alterations are made in our ceremonies and some new ones are by the examples of Superiours commended to our use or rather some ancient customes which have been continued in our mother Churches revived in others A heavy charge it is and had need be well proved by them that thus clamour or else it is a foule slander and so indeed it is For what are ceremonies to doctrine What is the use of the Churches liberty in these things to Popery May not the apparrell alter and the body remaine the same May not ceremonies which are the clothing of the Spouse admit some changes and the doctrine remaine inviolate Must Antichrist needs peep in because our Bishops doe use the liberty which they ever had A rumour it is that argues either ignorance or envy or vain-glory In some perhaps but ignorance 1. Of the difference between substance and ceremony doctrine and discipline 2. Of the Churches power to adde withdraw and make a change in these things if cause be offered And I would wish all such to labour to be better instructed and till they be to hold their peace and neither trouble themselves nor others with things they understand not But Envy I am afraid and ill-affectednesse toward those that are above them in
externall Rites to be no just cause why they should breake amity And indeed they are not no more than difference in apparell is a good reason why the children of the same father should maintaine a contention Dissonantia jejunii fidei consonantiam non tollit difference in fasting saith Irenaeus takes not away agreement in faith and In una fide nihil officit ecclesiae sanctae consuetudo diversa saith S. Gregory Outlandish Church-orders no rule to us Different Church customs bring no prejudice to their one most holy faith Nay it is good saith S. Austin that there should be this variety for this is that raiment of needle-work wherewith the Kings daughter is clothed and beautified With what warrant then doth Cartwright or any of his followers strive to bring us to out-landish customs and make a schisme from us or a faction among us for maintaining the liberty wherewith Christ hath honoured us of making and living by our owne rules Graviter peccant c. They are guilty of a great fault (c) Zanch. l. de Red. p. 765. Graviter peccant qui propter has indifferentes ceremonias turbant ecclesias damnant alios principes magistratus haeccine pietas quam jactamus haecciâ—e charitas quam debemus ecclesiâ—s fractibus saith Zanchy who for these indifferent ceremonies doe disturb the Churches and damne all other magistrates and rulers because they use their liberty in these things is this the piety which is boasted of is this the charity which we owe to the Churches of God If they want piety and charity who trouble and contest with other Churches about ceremonies much more doe they lack it who in this quarrell trouble the quiet of their owne because she will not prostrate her selfe before their Idoll and be servant to their humors Came the word of God from them or came it to them only that I may speak in the Apostles language 1 Cor. 4.36 Are they the Ioseph to whom the Sun and Moon and Stars must bow all Churches must strike sail Calvin indeed was too highly conceited of his owne invented discipline as Pigmalion of his image and having made it did give too honourable a style to it but did his friends so mightily esteem it (a) Vide Calv. ep ad Pullinger It. ep ad Tigur minist It. ep Bullinger ad Calvin Was it not opposed by his owne Senate and Citizens was not he glad for the upholding of it to beg the approbation of Bazil Zurich and other Helvetian Churches And when to gratifie him they gave it a testimony was not this the greatest praise they could afford it that those consistoricall laws of his were good ones and such as were agreeable to the word of God and might well be tolerated not such as were of necessity to be received into their or other Churches To goe no further than Beza Calvins inward friend and scholar (b) Bez. in vit Calvin He in the life of Calvin speaking of the cause why Calvin did so earnestly contend for the continuance of it saith it was Quod eam urbem videret his fraenis indigere because he saw that that City being then it seems somewhat licentious had need of such a bridle by which we see that he derived not its pedegree as high as heaven nor maintained it to be the Lords discipline nor prescribed it imperiously to other Churches Nor doe her owne divines esteem it The government for when occasions have brought them among us they have with singular respect conformed and submitted themselves in practise to our received orders Herein observing S. Austins rule which he gives in one of his Epistles (c) Aug. ep 118. ad Januar. Quod neque contra fidem c. That constitution which is neither against faith or good maners is to be reckoned of as in it selfe indifferent and to bee observed according to the company with whom we converse And againe Ad quam cunque c. To what Church soever thou shalt come follow their customs if thou meanest neither to give nor take offence Herein also imitating S. Pauls example who became all things to all men 1 Cor. 9.20 and that of S. Ambrose (d) Aug. ep ad Casulan who though in his owne Church of Milan he kept no Saturday fast yet when he came to Rome where it was the custome hee fasted as they did by that demeanour giving occasion to that proverb which hath been long in use Si fueris Romae Romano vivito more if you come to Rome live as Romans doe Our owne men are only they our English papists are the greatest admirers of Rome and the papall power because they live a great way from them and know them only in imagination which too often like a false glasse is a deceitfull representer so are our owne disciplinarians the onely men that do so much adore that Geneva platform because they never had any practicall knowledge and experience of it And it is the unhappy chance of our Church to have her bowells eaten out by her owne children whom she hath caried in her womb nursed at her breasts and fed with her favours and preferments A destiny too bad for a well-reformed nay without prejudice to other Churches be it spoken the best reformed Church in the world a Church I appeale to all Church-stories which in her reformation and government commeth neerest the pattern of pious and reverend Antiquity A government so moderate and full of respect to those elder Saints who were in Christ before us and are now triumphing in heaven while we are militant yet on earth and fighting for our Crown (a) Confer ad Hampt Court pag. 38. that a French Embassadour in the beginning of our last Kings raigne of blessed memory upon the view of our solemne service ceremonies at Canterbury and at Court gave out That if the reformed Churches in France had kept the same orders among them that we have he was assured there would have been in that countrey many thousand Protestants at that time more than there were But alas poore mother it is thy lot to be despised by thine owne sons and if there be no remedy thou must beare it Time and chance saith Salomon happeneth to all men and so it doth to all Churches (b) Hor. l. 1. Carm. Ode 24. Levius sit patientia quicquid corrigere est nefas Patience is a means to make that burden easie which must be endured without remedy And so I come to the third Consectary 3. Consectary Persons that spurne at Church-ordinances may be justly punished by Church-governours their power to make orders implies a power to censure disorders in whomsoever they finde refractary For every law supposeth in the Law-maker a power directive to make it and a power coercive to restrain transgressors of it as S. Paul implies Rom. 13.4 where speaking of the Magistrate he saith He beareth not the sword in vaine First he beareth a sword
c. for this is a sinne by accident because against the command of authority those other essentially and formally because damned by the light of nature But if we behold it in the manner of committing it is a greater this being seldome committed never punisht without wilfulnesse and obstinacy they many times breaking out through meere weaknesse and infirmity And so it is in respect of its dangerousnesse in the issue For 1. It is a bold faced sinne that Ionah-like stands alwayes upon its justification and pleads not guilty and casts a blemish upon that authority that dares censure it These other are sinnes as more foule so more modest lesse confident like the Heretique in Titus 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-convicted and self-condemned and meet with fewer Patrons 2. Those sinnes fight against Church government by consequent only this directly and if it be not in time restrained brings confusion and Anarchy into the Church Like Peters dissimulation Gal. 2. it sowreth a multitude in a moment like a gangren if it seize and be permitted to settle but on one limb it speedily runnes over and ruines all the body men too sinfully affecting since the fall to be Domini suorum actuum Lords over their owne actions in all things and to shake off the yoke of government 3. Those sinnes goe many times alone this never but like a fury brings a troope of mischiefes after it It makes divisions and breaches in otherwise peaceable congregations begets discords contempts in people of their learned able and wel-deserving Pastors It breeds emulations also between brethren of the same Tribe ministers of the same Christ even to the sharpning of tongues and pens against each other till like the Cadmean brethren mutuis vulneribus confossi cadunt as Erasmus speakes they fall to the ground by their own unbrotherly wounds This makes some stand neuters and look on others turne Apostates and deride this makes our friends lament us and our adversaries triumph over us while they hope to see our Church dissolved without either plots or pens of theirs by our own unnaturall broyles and contentions And therefore it is many wayes a greater sinne than they and worthy of condigne punishment To conclude this point take an estimate of this sinne from God himselfe Did not he reveale his wrath from heaven even against Miriam and smite her with leprosie excommunication for a time for opposing but with one weak word or two the authority of her brother Moses Num. 12 was not Korah and his seditious company consumed with fire from heaven and made Horrenda victima nil miserantis orci a lamentable sacrifice to the gaping earth in a moment and why but for denying obedience to Moses and Aaron and making a rent in the congregation Quis dubitat sceleratius esse commissum quod gravius est punitum Who doubts saith S. Hierome that the sinne which was so fearefully punished was as highly detested Leave off therefore these scandalous criminations which have in them neither truth nor modesty Cypr. de unit â—l Qâ—d fa◠〈◊〉 pâ—oâ— Câ—no â—p◠〈…〉 â—umâ— that seq◠〈…〉 gâ—atul 〈◊〉 lum e◠〈…〉 lâ—â—r 〈…〉 Câ—st◠〈◊〉 â—nata â—g â—ne pâ—ar and seek not to make justice odious with such nick-names of tyranny and persecution As great a woe is due to such as call good evill as to them that call evill good Quid facit in pectore c. What doth the wildnesse of wolves and the madnesse of dogs saith S. Cyprian in Christian breasts the poyson of serpents and the cruelty of beasts why should they lodge there Would ye be counted Saints what have Saints to doe with such angry and uncharitable passions tant aene animis coelestibus irae would ye be esteemed men of the spirit what fellowship hath the meek Spirit of God with the malicious spirit of the devill Spiritus Dei nec mendax nec mordax the Spirit of God neither belies nor bites as they doe who call deserved punishments persecutions Hier. ep ad Vigil for Nonest crudelitas pro Deo pietas Zeale for God and the Churches peace is no cruelty saith S. Hierome And so I come to my last Consectary Ceremonies and orders imposed by Church governours on inferiour ministers and people 5. Consectary must be obeyed For power in them to enjoyne by the law of Relatives inferres in us a necessity to obey There are 3. sorts of things and actions saith (a) Aug. l. 3. de lib. Arb. c. 18 19 S. Austin 1. Some intrinsecally and essentially good which cannot bee evill at any time such are vertues and vertuous acts which though they may be accompanied with evill ends and so non redundare in personam not redound to the good of the doer can never be bad 2. Some internally and essentially evill which are not therefore evill because prohibited as the eating of the forbidden tree and Sauls sparing of the Amalekites were but prohibited because evill as perjury murder adultery and other sins against the light of nature 3. Other things there are of a middle nature neither good nor evill in themselves but easily changeable into good or evill by concomitant circumstances Of this sort are Rites and ceremonies ordained by the Church to bee used in or about Gods service In themselves they are like fastings watchings and such other bodily castigations which considered in the naked act are affirmed to bee unprofitable and distinguished from true godlinesse 1 Tim. 4.8 neither pleasing nor displeasing to God yet sub mandato as they are by lawfull authority enjoyned they become necessary and attingunt conscientiam lay an obligation of obedience on the conscience For we reade that Idolothytes things strangled and blood though they were in themselves indifferent meates and might be eaten or not eaten without offence of conscience yet when they had the stamp of a negative command upon them and were for certaine reasons prohibited by the Apostles they were called necessary things Acts 15.28 It seemes good c. to lay upon you no greater burden than these necessary things Necessary for the avoiding of scandall necessary through the command of the Apostles restraining their use for the time though in themselves indifferent And S. Paul exhorting to obedience of authority saith Ye must be subject not because of wrath only but for conscience sake Rom. 13.5 giving us to understand that even these smaller things when they are once commanded doe reach the conscience and cannot be omitted without some violation of it Necessity of obedience ariseth sometimes ex natura rei from the nature of the thing commanded as in all morall precepts sometimes ex vi mandati from the power by which they are enjoyned as in all positive laws and commands whether civill or ceremoniall And so it doth here to wit from a double power 1. The power of the Governour commanding these things to be done 2. The power of God authorizing him to command and obliging