Against Symbolizing with Antichrist in Ceremonies, Part · Chapter 4 · Section 16
#Sect. 16. That the ſmall eſtimation of preaching, vnderunder pretence to care for praying, as the Oppoſites alleadge, is the abaddone or murthering ſinne of theſe dayes, and takes away the right vſe of the Saboth.
THe third and laſt refuge is, that it is no great matter though the proceedings of conformitie hauehave no ſuch great care for Preachers and preaching as wee doe wiſhe, becauſe preaching is not ſo much to be cared for as praying is, a praying miniſterie wil doe well enough in a Church alreadie ſtabliſhed if there be Preachers here and there to preach now & then, that which I may call euen the Abaddon, I meane the deſtroying and murthering hereſie of theſe laſt dayes. Firſt, the Saboth beingaCouncill. Pariſienſ. lib. 1. ca. 50 inſigne Chriſtianitatis, how chaſt ſhould we keepe it from all aliene adulterations? after the example of the auncient Chriſtians, who preſerued it pure from carnall mirth, from ſuperfluitie in feaſtinges and apparell, and from ſtrowing the wayes with floures vponupon this reaſon,bGregor. Nazianze. cont Iulia. orat. 2. haec enim Gentium ſunt. This reaſon little prevayleth with this hereſie, which what broacheth it, but ea quae ſunt gentium? The little power which it aſcribeth to preaching, is the Swenckfeldians, the Libertines, & the Anabaptiſtes: forcWhitaker. cont. 1. q 1. cap. 3. pag. 8. Iohn. Caluin. cont. Anabapt. art. 5. euen ſo hold they that the word preached, is of no great efficacie, and that the hearing and preaching of it is not neceſſarie, againſt which not only our c writers, but ourdD Babing. on the Lor. pray peti. 2 Oppoſites are wont to inveigh. The greater care which it hath of a praying Leiturgie, proceedeth from the papiſtes, for euen ſo hold they that the Saboth is ſanctified well enough by hearing Maſſe ſaid, although there be no ſermon: which whateDo Willet contro. 9. que. 8. p. 2. ſound proteſtāt can endure? And ſeeing the contemner, the negligent, the ignorant, practiſe that other poſition of papiſtes, auditio Miſſae, eſt praeferenda auditioni verbi, which ourfThom. Morton. Apolo pa. 1. lib 2. cap. 21. Luc. 20.9. Writers diſtaſte ſo much: is this a time to ſpredd the infection of this hereſie to their incouragement? Secondly, this Abaddon ouerthroweth the good which the Church ſhould reape by the Magiſtrates office, who cannot be Lord of the Vineyard to doe in it what pleaſe himſelfe, without great wrong to Chriſt the heyre: who ſelleth not the inheritance of it vntounto any, but letteth it out to hire only, that it may be tilled & made fruitfull, which this hereſie doth forbidde: yea ſo forbiddeth as that withall it biddeth the quite contrarie. Lording and plowing (ſaid Latimer once) cannot agree, but this hereſie ſetteth vp Lording, not caring whether the plough ſtande ſtill. ThegCornel. Ianſen. concord Euangel. ca. 114. Lord cōmaundeth the1Iſa. 5.2. ſtones to be caſt out of his Vineyard, and a Watch-towre build: that the2Marc. 11.15.17. Oxon be throwen out of his Temple, and a pulpit erected forthwith filled: that3Math. 21.33. a hedge be made about the Vineyard, and a Wine-preſſe ſet vp therein that may continually runne with wine for the comfort of his called: whereas this hereſie cryeth to the huſbandmen, Let the ſtones alone in the Vineyard, Let the Oxen, yea Aſſes alone in the Temple, and what needeth ſuch forwardnes of reformation, to fill the tower with watchmen, the Temple with Preachers, the wine-preſſe with dreſſed and mingled wine? There was goodnes out of queſtion of late intended towards Gods houſe, but this hereſie hath ſupplanted this intention and averted the bleſſing from vsus: by that mockage of the Councill of Trent, Pro. 9.5.whē it bound Biſhopps to diligent preaching to giuegive hope of reformation: for we hauehave cauſe (ſithence nothing is done) to complayne agayne, Num hClaud. Eſpencaeu. apud. Tho. Morton. Apolog. P. 1 li 1. c. 10.ludimus in re ſeria vel potius decretorum ſpecie reformationem poſcentibus illudimus? Farre better fared it with the Church, whenlCarol Sig de regn. Italic. lib. 5. in ann. 835 Ludouicus the ſecond Emperour of that name, was bleſſed with better Biſhopps. They excuſed not the vnpreaching miniſterie of thoſe dayes, much leſſe did they maintayne and defend it as doe our Oppoſites in this their hereſie. Being put in truſt by him, they tooke paynes to finde out the euills of the Church: and when they perceyued the want of preaching was the moſt daungerous, they faithfully informed him of it, plainly confeſſing, Sacerdotum unlla eſt excuſatio: whereas lay men excuſed them ſelues in their not repayre to ſermons, by their home Chappels of eaſe, they mooued him to ſuppreſſe thoſe Chappells, that ſo all ſortes might bee drawen to come to ſuch Churches as had mayntenance for Preachers, & Preachers accordinglie labouring in them. In deed to cramme a few Biſhopps ſuperfluouſnes, is meere hipocriſie, the Church cannot bee nurſed as it ſhould, vntill all ſuch high places be put downe as can not hauehave preaching, and all ſuch dennes and chappells of eaſemToletan. cōncil 16. c. 4 Pariſien. lib. 1. ca. 49 Decret pa. 2. cap. 9. queſt. 3. c. 3. be vnited to other Churches which cannot benSynod Aquiſgranen. cap. 16. 2 chrō. 17.7 & 31.4.5.6 Nehem. 13 10.11. Malac. 310 ſupplied by one: vntill alſo theſe churches hauehave in them maintenance for a Preacher, and that in aboundance, as the worde of God enioyneth, & theoConcil. Lateranen. ſub. Innoc. 3. cap. 32. practiſe of all ages. Thirdly, this Abaddon overthroweth the miniſterie of the word, by encouraging the Cleargie in their dumbnes, Idlenes, Nonreſidencies, Lordlines, the ſhames of this riche Kingdome, and blaynes of this poore Church. It is out of this hereſie, that men adventure to ſue for benefices, to buy them, all conſcience and ſenſe being quenched in them of vnablenes and vnworthines, or of a true and good calling if they be worthie: againſt the old and auncient Canons which thun der thus: To ſuffer men to ſue for benefices,pDecret. p. 1. diſtinct. 61. cap. 5. non est conſulere populis, ſed nocere, nec praeſtare regimen ſed erigere diſcrimē. Integritas enim praeſidentium eſt ſalus ſubditorum, principatus autem quem ambitus occupauit, etiamſi moribus atque actibus nō offendit, ipſius tamen initij ſui eſt pernitioſus exēplo: & difficilè est vt bono peragantur exitu quae malo ſunt inchoata principio. Howbeit this hereſie hath brought about, that many ſeeke for church dignities, which ſue for them only, againſt which the Canō qDecret. p. 2. cauſ. 1. que. 1. c. 28thus: Vulnerato paſtore quis curandis ouibus adhibeat medicinā? aut qualem de ſe fructum producturus eſt cuius graui peſte radix infecta est? And it is out of this hereſie alſo, that Biſhops thinke they may diſcharge themſelues by governing, though they preach not, euē as they were in a manner tolde in the ſpeache that Mr Barlowe once made to them at the beginning of a Convocation. Now it is ſomewhat, that this is the vomite of Bellarmine rBellarmin. de pontif. lib. 1. c. 14.him ſelfe, Etſi Pontifices non cōcionantur, tamen multos alios pastorales actus exercent, ligant, ſoluunt, controuerſias iudicant, &c. euen thatsMaldon. in Sun queſ. 10 act. 3.5.6. a Maldonate him ſelfe abhorreth it. Notarunt Hieronymus in caput 4. ad Epheſ. & Auguſt. epiſt. 57. Proptereà palam non diſtinxiſſe Paſtores & Doctores, quia omnis Paſtor debet docere, & nomen Paſtoris ſignificat actionem perſonalem, ſicut nomen medici. As for the hurt which cometh hence, the church euē groneth alreadie vnderunder it, which cannot be at a worſe hande then whentDecret. vb. ſupra. loco vltoris ipſe vlciſcendus is aduaunced in it, and they ſet to puniſhe others. who are to be depoſed ſooner then they that be negligent in the duetie of preaching? For thevCanō Apoſtol. 58. old canon runneth thus: Epiſcopus non docens deponatur: whereas nowe theſe men are advaunceth to the place of preaching and depoſing, who ſhould for their negligence this way, be firſt of all depoſed thēſelues. Whence alſo it followeth that none but Preachers are depoſed, who ſhould alone ſtay in. Moreouer it is out of this hereſie, that men thinke it ſufficient, if they preach by others, which iumpeth againe with that poſition of the Papiſtes,wBellarmi. de pontif. lib. 3. c 24. Satis eſt ſi iſta curent ab alijs praeſtari. And againe,xIdem ibid lib 1. ca. 14 Ez 44.8. Epiſcopi quod per ſe concionando non ſaciunt, hoc faciunt per alios. Nowe God conteſteth againſt this ſetting foorth of the charge of the Sanctuarie vntounto others. OuryThom. Morton. Apolog. p. 1 li. 1. c 10 Writers affirme, That he that preached by others, ſhall goe to heauen by others, but to hell in his owne perſon. There bezMaldon. vb. ſupra. Ieſuites who teach, a Miniſter can no more feede by another, then a Phyſition can cure by another. And that if a Miniſter would labour by another, then hee muſt eate by another alſo, but himſelfe eate nothing. Laſt of all, this hereſie ſeareth the conſcience of hundreds, ſo that they paſſe over many Sabothes without preaching, and ſome of them, preach not at all, neither by them ſelues, nor others. ButaGregor. in paſtor. p. 2 cap. 4. Gregoric, thebDecret. p. 1. diſtinc. 43. cap. 1. Canon Lawe, yea ourcD Babing. on the Lords pra. pag. 194. Oppoſites them ſelues hauehave taught, that a Miniſter can no more enter into the Church vponupon a Saboth without preaching, and not be culpable of a damnable ſinne: then Aaron could enter at any time into the Congregation without death, in caſe hee ſoundeth not his bells at what time he entred. SomedIdem. in. 4 commaun. p. 165. of our Fathers hauehave alſo taught, that he ſinneth the ſinne of a dumbe dogge, that paſſeth ouer a Saboth-day without preaching: and that he ſuffereth the people to pollute the Saboth for want of teaching, in ſo ſinning: To thiseThom. Morton. quo. ſup. doth Origene, & out of him Eſpencaeus draw and apply that Lawe of Moſes: which cōmaundeth the Prieſt not to depart from the Tabernacle of the Lord. But as for them. whom this hereſie hath ſo paded & benummed, that they thinke they are well enough diſcharged, if the Leiturgie bee read, though preaching bee wanting euē for whole monethes together: I leaue them to a papiſt doome, which is thus paſſed ouer them:fIoh Ferus in cōment. in math. 16 Olim portenti inſlar habitum fuit, ſi pro Epiſcopo haberetur, qui non etiam re ipſa, verum Epiſcopi munus exhibuiſſet, quod hodie pluſquam monſtri loco habetur, ſi quis exhibeat, quos cum temporum natura, ſcriptura, Eccleſia, Conſilia, Pontifices, Patres, Superi, Inferi, accuſent, damnent que , quis eſt qui abſoluat? Further, this hereſie layeth waſt the Saboth, ſith it diſmembreth it of preaching, the chiefeſt worſhipp of all the reſt. It is more principall then the adminiſtring of the Sacramentes, as Paule was ſent to preach the Gopſell, rather then to Baptize, that which our OppoſitesgD Bilſon. agai. Apol. p. 2. p 360 them ſelues confeſſe: who alſo adde, that it is better then gouerning is, & the adminiſtring of the diſcipline, when they ſay, GodhIbid pa. 3 pag. 300. gathereth his Church by the mouthes of preachers, not by the ſummons of conſiſtories. It is aboue reading, where the Apothecarie breaketh not the perfume to cauſe it to ſmel, the houſeholder cutteth not the whole loafe, that euerie one may hauehave a full morſell, nor the bellowes ſtirre vp the fire, to cauſe it to flaſh into the harts of the hearers, as preaching doth; euen as ourlD. Babing. on the lords pray. p 185 1. Cro. 14.1. Eccleſ. 4.17. Eccleſ. 4.17. Oppoſites themſelues hauehave taught. It is more excellent then prayer alſo, becauſe Paule himſelfe preferreth prophecying, euen wher he ſpeaketh of prayer: and prayer muſt be ſanctified by the the word, & be directed by preaching of it: and prayer is a ſpeaking of ours to God, whereas preaching is Gods voyce it ſelfe to vsus. To come to Church then, and there to pray but not to heare, were the vnmanerlines of a clowne, that being in his Princes preſence, will hauehave all the talke him ſelfe, and not ſuffer his Prince to ſpeake: it were alſo thatmThom. Morton. Apolog p 2 li. 1 c. 24. Popiſh barbarouſnes, which holdeth that the dueties of the Saboth, ſerue not to edifie the Church, but to ſerue the Lord forſooth, with the ſacrifice of a foole, with a ſacrifice that is blinde, becauſe without knowledge, which his ſoule abhorreth. In reſpect hereof a whole volume ſuffiſeth not, to ſhewe the indignitie of this hereſie. Why then conclude we not with ournD Babing on the lords pray. pag. 189. Oppoſites, who cōfeſſe ſome of them, that the Lord hath ordayned preaching as the moſt notableſt of all other meanes, and asoPag. 194. the chiefeſt, for the erecting of his kingdome in the word: which if it bee true,1Exod 10.19. Deut. 18.17. muſt not prayer giuegive place to ſitt below it, althought an holy worſhippe? But whether it be the moſt principall of the Saboth worſhippes, or no, a worſhipp it is that is neceſſarie, ſo that a Saboth can not be ſanctified well without it. This all reaſon yeeldeth, foraſmuch as it is an ordinance of the Lorde, a2Math 231 Rō 1.7. commaundement of Chriſtes, a3Act 18.4. & 17.1 2 3 practiſe of the Apoſtles, yea euer thorough all ages, till here of late in the4Nehe. ….8 act … 14. old Church and in the new,5Act 2 42 & …5.21. there was preaching eueryevery Saboth,6Am. 8.10.11. 1 Sam. 3.1 2. C…o. 15.3. ſo that the meeting was thought to ſuffer a notable deformitie, whenſoeuer it was wanting. InpIuſtin. Martir Apolog. 2. Iuſtinus dayes, reading and opening of the word laſted for an houre longe ordinarilie on euerie Saboth: In Tertullians, qTer…ullia. Apolo c. 3there was not a meeting of the Chriſtians, but their ſoules were fedd ſacris ſermonibus, before they brake vp the aſſemblie. Now it is preciſenes to ſay, a ſermon is needfull in euerie Saboth, not ſo of olde: Fuerunt ante haec tempora▪ ſanctiſsimi Patres, (ſaithrRoffeuſ. art. 33. a papiſt himſelfe) qui ſingulis Dominicis homilias ad po pulum declamitarant. Which oursTho Morton. Apolo. pag 1. lib. 1 cap 80. Writers require, as needfull to be performed & practiſed now. This Homelie declaymed, was a Sermon preached: read and homilie, the Miniſter could not, and ſo bee diſcharged in auncient times: the riſingtValenſ. concil. 2. cap. 2. of Homilies was this, when the Miniſter of a Countrey-pariſh was ſicke, and could not preach, then the Deacon was ſet to reade an Homilie: I ſay, the Deacon at the firſt, and not the Paſtour, who neuer fayled to preache the worde, if hee were able to come to the Church. Hence is it, that anotheruMogunti. concil. Iub. Carol. Magn c. 25 Councill tooke order in Cities and Townes, that though the Biſhoppe were ſicke, yet the place ſhould be ſupplied, vt nunquam defit Dominicis diebus aut feſtiuitatibus qui verbum Dei praedicit, iuxtà quod intelligere vulgus poſſit. To the ſame purpoſe tende the Decrees of other Councills, to wit, vt wSynod. Trullan. can. 10.ouibus diebus praecipue Dominicis populum doceat pietatis eloquia, which, that it paſſed through all ages, we hauehave this witnes:xConcil. Coloni. pag. 9 ca. 9. Dies Dominicus à temporibus Apoſtolorum celebris, vt in vnum oues cōuenirent ad audiendum verbum Domint. The Leiturgie of publique prayer yeelding therto, as theſe wordes ſhewe:ySynod. Auguſt. cap 18. Euangelia et Epiſtolae diebus Dominicis lingua Germanica exponantur, eo que tempore nulla Miſſa, ne populum ab auſcultatione distrahi contingat, celebretur. Indeed the reading it ſelfe of the Lawe, the Pſalmes, the Epiſtles and Goſpells reverently vſed, did not preiudice preaching as now it doth, but furthered it rather, foraſmuch as the cutting of the LeſſonsaIoh. Belet. diume offi. cap. 56. by Hierome (beforebPhilip. Mot…ae. de Euchariſt. lib. 1. cap. 4 whom whole bookes were read in order, as they be now in the Churches reformed) was to ſhorten the Leiturgie, that ſo there might be time for preaching: and the Leſſons did ordinarilie yeeldclord. p. 31. textes for the Preachers, or the Pſalmes, vnles it were on the feaſtes of the Natiuitie, Eaſter, and Pentecoſte, when ſpeciall textes were wont to bee choſen, fit for the ſolemnitie of thoſe times. Hence it is that thedDurant▪ de rit lib. 2 cap. 23. Act. 13.15. & 15.21. Papiſtes themſelues can alleadge for the antiquitie of their readinges ſuch places only, as proue they were afterward preached vponupon (after the example of the Church of the Iewes) as theſe doe ſhewe:eAmbroſ. lib. de offic. 1. cap. 8. Pulchrè dum legimus hodie Euangelium, ſpiritus ſanctus obtulit nobis l ctionem, &c. Audiuiſtis lectionem Euangelij. &c. with thefAmbrof. epiſtol 75. & 33. & in lib de Ele. & Ieiu ca. 20. Auguſt in epiſtol. 1 Ioan. &c. like, which were their entrances into their ſermons. The moderne Churches continew preaching as a neceſſarie duetie of the Saboth, both in their iudgement and in their practiſe. As for their iudgement, they teach,gPet. Ram. commenta de Relig lib. 2. ca. 6. Schola Domini praecipuè commendatur in the precept of the Saboth, and they ſett downehPhilip. Melancth. pie fungi miniſterio verbi for a principal duetie of it. As for their practiſe, whereas we thinke it a poynte of preciſenes to hauehave a ſermon eueryevery Saboth, the lawes of Geneua cōmaundlin praecep. 4 Ioh. Reyn. de Idolola. lib. 1. cap. 8. ſect. 3. two in eueryevery church within their territorie: and of other places we hauehave this teſtimonie, which ſheweth our coldnes.mBucer. in Math 12.11 Diebus Dominicis apud nos in ſingulis parochijs ad minimum duae, ſi non tres habentur conciones. Fiftlie, this Abaddon ſlayeth all pietie and religion in the people, and quencheth all zeale, through contempt of prophecying. This ofnConſtitu. Apoſto. cap. 61. Act. 1.12.1 1… eg. 4.23. Cantic. 1.7 Dan 12.4. Deut. 33.19. Pſal 84 7. Iſ. 23. olde they helde it a matter without excuſe, to bee abſent on a Saboth from the hearing of the worde: whereas now to ſeeme to excuſe ſuch a manner, is become a ſhew of preciſenes, and that out of this hereſie. This of olde appointed a Sabothdayes iourney to travayle abroad to heare the word, whē no ſermon was at home, and that in ouroD. Rabing 4 commau. pag. 157. Oppoſites owne confeſſion: whereas now ſo to doe, is ſermon-gadding, and ſermon-ringe, and that out of this hereſie. This of olde ruminated the worde at home which had bene preached, and meditated on it euen the Saboth throughout, yea in priuatepConrad. Hereſbach Chriſtian. Iuriſprudē. edict. 4 pag. 105. conferred about it, as our q Oppoſites them ſelues hauehave taught: which now is become factious, gathering of conventicles, and that by reaſon of this hereſie. This laſt of all will abhorre all hinderance ofrAureliane. concil. 3. Can. 27. travayling,sCabilonē. conercā 18 husbandrie,tMatiſcone. 2. can. 1. ſitting vponupon ciuill cauſes,uColenien. pag. 9. c. 10 keeping of fayres,wMogunt. cap. 61. ſtage-playes, dauncinges, with the like: that vſe to hinder this one duetie of hearing the word,3Luc. 10 42 which onelyonly is neceſſarie; all of which nowe are lawfull enough, vponupon any pretended excuſe, and that out of this hereſie. Sixtly, this Abaddon bringeth the curſe of God on men, and eternall damnation of ſoule and body. For the preaching of the worde being the ordinarie meanes of41. cor 4.15. Gal 4.19. 1. Pet. 1.23. Iac. 1.18. regeneration; and the ſpeciall applying of the worde by the ſame, the ordinarie meane of our ſpeciall5Rom. 1.16 &. 10.14. 1 Cor. 1.21. fayth, without which there is no grace, or fauour with God, or ſaluation to bee looked for: this hereſie that ſcanteth preaching, and maketh men to be careles of it, is it not a murtherer?6Rō 10.14. How ſhall they beleeue without a Preacher?7Marc. 9.50. How ſhall they bee ſeaſoned without the ſalt of the worde?8Cant…. 8. What ſhalbe done for the ſiſter that hath no breſtes to feede her yonge? Theſe ſpeaches doe they not euen as it were, diſpayre of them that want the practiſe of the worde? SoxDecret pa. 2. cauſ. 8. q 1. cap. 18. Hierome ſaith: The Miniſter that preacheth not, is ſent for a plague, ſub quo famem & ſitim populus patiaetur, non famem panis ne que ſitim aquae, ſed famen audiendi verbum Domini. Eſpencaeus, a papiſt him ſelfe accordeth, vnderunder a Miniſter that is not diligent to preach, paeruuli petunt panem (ſaith he) & non eſt qui frangat ijs. Which ouryThom. Morton. Apolog. p. 1. cap. 20. Exod. 16.25 Writers doe approoue. If this matter ſhould be handled to the full, there would bee none ende. To conclude therfore, whereas all meanes of Saboth pollution muſt be aboliſhed, as God him ſelfe doeth giuegive example, in taking the Manna out of the way, when once it grew to be an occaſion of Saboth-breach: and the ceremonies of preſent controverſie are many wayes guiltier of his impietie: praye we againſt them, as Mr Foxe prayed hartily once againſt the Surplice:zAct and Monumen. pag. 1873. It is pitie ſuch baytes of poperie are left (ſaith he) to take chriſtians in. God take them away frō vsus, or els vsus frō them: for God knoweth they be the cauſe of much blindnes and ſtrife amongſt men.
AMEN.