Christs Counsel to His Church, Sermon 2

Christs Counsel to His Church · Sermon 2

p. 57A SERMON PREACHED On the Late FAST, DECEM. xxii. 1680. Afternoon.

Rev. III. beginning of the third Verſe.

Remember therefore how thou haſt received and heard, and hold faſt, and repent.

THE ſad and calamitous condition of this, once moſt happy, Church and Kingdom, is ſo great and ſo viſible, that it can be no longer diſſembled: but we muſt confeſs with the Prophet Iſaiah (in the firſt Leſſon for this Morning Prayer, i. 5.) that the whole head is ſick, and the whole heart faint, &c. which hath moved his Majeſty (by the deſire of his Parliament) to cauſe it to be proclaimed to all his people; that we may be awakened to look about us, and ſee how we may prevent p. 58the dreadful Judgments which are now impending over us.

That which hath occaſioned this deplorable ſtate of things is (as we are told in the Proclamation which called us hither) the impious and horrid Conſpiracies of a Popiſh Party; who have not only plotted and intended the deſtruction of our Sovereign, the ſubverſion of the Government and Religion eſtabliſhed among us; but ſtill obſtinately proſecute their intentions, notwithſtanding Gods moſt wonderful diſcovery of their wickedneſs.

And one of the ways whereby they carry on this deſign, being (as we are there alſo informed) by fomenting diviſions among our ſelves; theſe are no leſs to be bewailed by us than any other thing whatſoever: both as a calamity, and as one of thoſe ſins, thoſe moſt grievous and many ſins; which muſt be acknowledged to be the main cauſe of all our dangers.

And they are ſo great, that, in humane reaſon, they can by no other means be remedied, than by the ſpecial hand of Heaven. Which we come therefore here to implore, in a particular bleſſing upon the conſultations and endeavours of the great Council of the Kingdom; and in defeating the wicked counſels and devices of our enemies; and uniting the hearts of all his Majeſties loyal Proteſtant Subjects.

p. 59But theſe great Bleſſings we cannot reaſonably hope to obtain, no not by our Faſting and Humiliation and Prayers; unleſs we endeavour a true reconciliation with God: by being unfeignedly penitent; and reſolving to forſake thoſe ſins, which we our ſelves confeſs have brought us into ſuch diſtreſſes and perplexities, as nothing elſe can remedy.

Now in order unto this, As I excited you, on the laſt Day of ſolemn Faſting and Prayer, to a ſerious and ſpeedy Repentance; by ſuch Arguments as I found in thoſe words of our Saviour, to another of the ſeven Churches of Aſia, ii. 16. Repent, or elſe I will come unto thee quickly, and fight againſt thee with the ſword of my mouth: ſo at this time I ſhall direct you a little in the way and method of repentance; and point at ſome things of which you are to repent: from theſe words which I have read out of our Saviour's Letter, to the Church of Sardis; with whom we of this Church have too manifeſt a reſemblance.

For as our bleſſed Lord complains (ver. 1.) we have a name that we live, i. e. are good Chriſtians: but alas! in deed and truth are dead; for we produce not the fruits of Chriſtian vertue. There is a great deal of buſtle and ſtir about Religion, for which we ſeem to be mightily concerned: but the inward life and power of it p. 60is generally wanting, which we do not love to be troubled withal. Nay, we can ſcarce ſay ſo much of our people as God doth of Judah in the firſt Leſſon for Evening Prayer (lviii. Iſai. 2.) They ſeek me daily, and delight to know my ways, as a Nation that did righteouſneſs and forſook not the Ordinances of their God, &c. (which alas! we have moſt openly deſerted) though this was far ſhort, we find in that Chapter, of making them an acceptable Nation to him. At the beſt we muſt confeſs we are fallen aſleep and grown very ſlothful, as our Saviour here ſuppoſes (ver. 2.) them of Sardis to have been: and there is ſo great and univerſal a decay of true piety and goodneſs among us; that we are in apparent danger to loſe the ſmall remainders of it. Something good there is ſtill left in this Church, as there was in that: but far from that intire and compleat obedience, which our Lord expects from us; as will appear by conſidering what is to be done by us, for our recovery to a better condition.

And there are three things which our Lord here requires of them in my Text: and are incumbent upon every one of us, as our neceſſary Duty, if we would be ſaved from our preſent danger.

p. 61Firſt, To remember what they had received and heard.

Secondly, To hold it faſt.

Thirdly, To repent; of their forgetfulneſs, I ſuppoſe, their looſeneſs and indifferency in their Religion.

I ſhall treat of them all in the order wherein they ſtand: and conſider them, both with reſpect to the condition of that Church, to whom they were firſt delivered; and then with reſpect to ours, who have no leſs need of ſuch admonitions.

I.

The firſt of them ſuppoſes, That they had been taught ſome Doctrin: which they had received and entertained with belief; and had heard it alſo often ſince inculcated and preſſed (ſo I underſtand the words) by thoſe Paſtors who were ſet over them by the Apoſtle, or thoſe who firſt delivered the Truth unto them. Which was nothing elſe but the Chriſtian Religion; of which I muſt not here ſpeak at large; but only tell you, It is that way of ſerving God, which is preſcribed by Chriſt and his Apoſtles, in the Books of the New Teſtament. Wherein we now read, what they then received by word of mouth from the p. 62Apoſtles; and underſtand fully what we muſt believe and do to be ſaved.

Now as there is no cauſe to which God more frequently aſcribes the ſins, and particularly the Idolatry of the Children of Iſrael; than their forgetfulneſs of Him, and of his Law, and of what He had done for them: ſo this very thing (ſtupid forgetfulneſs and neglect of what Chriſt and his Apoſtles delivered, by Signs and wonders and mighty deeds) introduced that deadneſs in Religion, of which our Saviour complains in the beginning of this Chapter; and He foreſaw would bring in all the corruptions which afterwards followed in the Church, and began very early to appear in the Chriſtian World. For there aroſe falſe Apoſtles and falſe Prophets, nay direct Antichriſts (as this very Apoſtle S^r John tells us) men who denied the only Lord God, and our Lord Jeſus Chriſt, that brought in damnable Hereſies, ſleighted the authority of the Apoſtles, turned the Grace of God into laſciviouſneſs; nay, brought back the old Idolatry, as you read in the foregoing Chapter of this Book, verſ. 14.20.

And though this Church of Sardis is not charged with ſo deep a degree of Apoſtaſie, as thoſe of Pergamus and Thyatira; yet there was great danger of falling into it, unleſs they took p. 63this advice of our Saviour, to remember (better than they had done) what they had received and heard. Which is the very ſame with that, which God himſelf had given of old to the Iſraelites, to prevent their defection from Him, (in many places of the Book of Deuteronomy, viii. 1, 2, 18, &c.) and which his Prophets were wont to give, in after times, as the firſt ſtep to their recovery, when they had revolted from God their Saviour, xlvi. Iſai. 8, 9. vi. Mic. 5. Who here calls upon his Church in like manner, to bring to remembrance, and think again and again, till they had fixed it in their mind, what they had received; and with what affection alſo they had embraced the Goſpel of God's Grace (for that may be implied in the Particle foreign how you have received and heard) as the only means to preſerve them from lapſing farther into a worſe condition, and loſing that good which was ſtill remaining, but ready to dye among them. This the Apoſtles afterward endeavoured with great care and diligence, and promiſed as we read in St. Peter (2. i. 12, 13, 15.) to endeavour that after their deceaſe, they might have thoſe things in remembrance always, which they had been taught: But for want of the like diligence and watchfulneſs in the people (who did not take ſuch heed as they ought to have p. 64done to theſe admonitions) the Chriſtian Religion, in proceſs of time, was ſo adulterated, that a great part of the Church fell into that lamentable apoſtaſie, which is foretold and deſcribed in this Book of the Revelation: and which we ſee now fulfilled too plainly in the Church of Rome and thoſe of its Communion.

Which have ſo far degenerated from the primitive Chriſtianity (ſuch is the miſchief of not reflecting perpetually, upon what was firſt delivered and received) that their Religion looks more like the old Paganiſm, revived in a new ſhape; than that good old way of worſhipping God, which our Saviour taught, when He came to deſtroy the works of the Devil. And they were ſtill plunging themſelves further into ſuch groſs Superſtitions, as endangered the very Being of Chriſtianity, (by magnifying the Bleſſed Virgin and St. Francis to ſuch a degree, that they were regarded more than Chriſt himſelf) that a Reformation became abſolutely neceſſary; and was generally deſired, as it were eaſie to ſhew, by men of the greateſt note, in theſe parts of Chriſtendome, for choiſe learning and piety.

Nay, in that very Council, which they themſelves packt to hinder the Reformation (that of Trent I mean) Ten ſeveral Kingdomes and p. 65States, deſired both by their Ambaſſadors and Prelates, That the Cup in the holy Communion might be reſtored to the people: from whom it had been ſacrilegiouſly taken; to the manifeſt violation of the Chriſtian Religion, which had inſtituted it in both kinds. And many preſſed for Divine Service in a known tongue; the want of which was another palpable corruption, and ſhameleſs abuſe in the Roman Church. Which many deſired might be reformed in other Particulars: but nothing could be obtained from them who were reſolved to baffle all theſe pious endeavours. In order to which, they took ſuch a courſe, that there were more Italian Biſhops in that Council, who would vote as they were directed (ſometime more by twenty, ſometime by an hundred) than there was of all the World beſide. So that, in effect, all theſe Parts of Chriſtendom would have reformed, had not Italy oppoſed it; and craftily combined by all manner of artifices to hinder theſe honeſt intentions.

Which, bleſſed be God, prevailed notwithſtanding in this Church: and were ſo zealouſly and yet ſo prudently proſecuted, that we were happily purged, by the ſingular Grace of God to us, from all thoſe corruptions, which had infected the Body of Religion; without the loſs of any part of that Truth, which was anciently p. 66and at firſt received. For when we reformed, we did not ſet up a new Religion, as they falſely and fooliſhly accuſe us; but only caſt out their novel errours, and reduced all things to the ancient Standard or Rule of Faith, and Worſhip, which was once delivered to the Saints; that is, to the Church of Chriſt. As will appear by applying all this to our ſelves, and remembring you, as briefly as I can, what it is, that we received, and have often ſince heard, to be the true Doctrine of Chriſtianity, as it ſtands reformed from the corruptions and abuſes of the Roman Church.

1. Which is no other than that, which the Church of Sardis and all the reſt at firſt received; The fundamental Principle of our Religion being this, That all things neceſſary to be believed and done for the obtaining ſalvation, are contained and plainly enough expreſſed in the holy Scriptures. A Compendium of which, as to matters of Faith, is drawn up in the Apoſtles Creed (as it is explained by the famous Council of Nice) which comprehends all things that are neceſſary to be believed, in order to eternal life.

2. Yet we acknowledge that it is not ſufficient, as you have often heard, to believe: but though our ſincere profeſſion of Faith, according to what is revealed in the holy Scriptures, p. 67and comprehended in the Creed, do enter us into the ſtate of Juſtification; yet the fruits of Faith in a godly life, are abſolutely neceſſary to continue us in it. For that very Faith which juſtifies us, doth imply and include in it a purpoſe, and is accompanied with a promiſe of holy obedience: Which if it be not performed, we cannot be accepted with God, nor claim the promiſe of eternal life.

This is another Principle, which we have received.

3. And among the reſt of the duties which are required of us by our Faith, the holy Scriptures teach us this, as plainly as any whatſoever; That Chriſtian People ought to have a great regard to their Paſtors; the Guides and Conductors of their Souls in the way to Heaven: whoſe ſpiritual authority over them is to be reverenced; though not as infallible, yet as moſt valuable; not to be followed blindfold, but fit to be conſulted on all occaſions, and moſt to be relied on in dubious caſes.

There is no principle of the Reformation more undoubted than this; That a Pilot is not more neceſſary in a Ship, or a Shepherd to watch over the Flock, than ſuch ſpiritual Shepherds and Guides are to teach, direct and govern Chriſt's Church; and that among other p. 68means and helps which Chriſtian people ſhould uſe to underſtand the Scriptures, the direction of their Guides is the chief. To whom it belongs, as to receive men into the Church by Baptiſm, ſo, after they are thus born again, to breed them up in their Religion, as their ſpiritual Parents; to expound and interpret to them the holy Writings; and out of them to inſtruct the ignorant, convince Gainſayers, correct the peoples miſtakes, reprove their ſins, ſtir them up to all the Duties of a holy life, ſatiſfie the ſcrupulous, cenſure the contumacious, abſolve the penitent, and adminiſter comfort to dejected Spirits.

The people indeed ought to examine, whether the things they deliver out of the Scripture be ſo or no (as the Beroeans did and are commended for it, xvii. Acts) and conſcientiouſly to diſcern between truth and falſhood, between the right faith and rule of life propounded to them by their Paſtors, and the poyſoned Doctrine of Hereticks and Deceivers: But they muſt not judge alone, without their direction and guidance; nor haſtily conclude their Teachers to be in the wrong; nor raſhly diſſent from them and refuſe to follow their direction; but rather ſuſpect themſelves, and enquire further when they think they ought not to aſſent p. 69to them; and in the iſſue, if the things they deliver be not plainly againſt the holy Scriptures, to ſuſpect their own judgments, rather than contradict thoſe, whom God, without all doubt, hath appointed to be their Inſtructors and Guides.

By which principle we have quite ſhut out the Roman tyranny on one hand; who would lead the people blindfold, whereas we endeavour to make them ſee, and require them to open their eyes, and ſhow them that we do not miſlead them: and avoided alſo, on the other hand, the wild frantick liberty of thoſe, who will not be led at all; but go alone, and guide themſelves by their own private judgment. As by the other principle alſo (of ſticking to the Scriptures in all things neceſſary to ſalvation) we have cut off all the fond Traditions of the Roman Church (which they have equalled with the Scriptures) and yet have retained many things of ancient obſervation, which were not abſolutely neceſſary, but not ſinful; for peace and decency ſake. Becauſe we would not ſeem to have undertaken the work of Reformation, out of any deſire of novelty: but merely to diſcharge our duty to God; in avoiding all things contrary to his Word, and doing all according to it. Which made our Reformers, p. 70for the preſervation, as much as was poſſible, of peace and unity (which the holy Scriptures ſo much commend and enjoyn) to take great care, not to depart any further from any practice of the Church; than it had departed from Chriſt the Founder of it, and from the holy Scriptures whereby it ought to have governed it ſelf.

Thus I have, in as few words as I could, told you what it is that we have received. From whence we may learn, both how happy we ſhould have been, had we always ſtuck to it, and never deviated from it; (ſo happy, that we ſhould neither have had the Diviſions that are among us, nor any thing elſe which we come this day to bewail) And alſo how foully the Roman Church hath prevaricated and departed from the ſimplicity of the Chriſtian Religion; Firſt, By adding many other Articles of Faith, to thoſe which were at firſt received; and Secondly, By forbidding the people to look into the holy Scriptures, which contain the foundation and rule of Chriſtian belief.

Let me touch a little upon theſe two; leaving the conſideration of our own condition till afterward.

Firſt, I ſay, It is apparent they have highly offended God, and abuſed his people, by making a new Creed, and that contrary to a p. 71known Decree of the third General Council (that at Epheſus) which they pretend to reverence. For It ordained that it ſhould not be lawful for any perſon to bring forth, write or compoſe, any other Faith than that which was defined by the holy Fathers, gathered together in the Holy Ghoſt, at the City of Nice: and that whoſoever ſhould dare to compoſe or offer another Faith, or propound it, to ſuch as were deſirous to be converted to the knowledge of the Truth, either from among the Gentiles, or the Jews, or from any Hereticks; they ſhould, if they were Biſhops or Clergy-men, be depoſed from their Office; if Lay-men, be anathematiz'd. And yet they of Rome have not feared to violate this Decree, by making a new Faith; not in words merely, but in ſenſe: about the adoration of Images, of Saints, of the Euchariſt; and concerning the Authority of the Pope, the Doctrine of Purgatory; and the reſt of the Articles of the new Creed, preſumptuouſly made by the Council of Trent.

Some of which are of ſuch dangerous practice, that learned men among themſelves (Gerſon, Eſpencaeus, and others) have confeſſed it, among the vulgar, to be no leſs than Idololatrical: and others doubt not to adde that it is no better among the learned. And others again are ſo far from being Articles of Faith, that for ought we can find in the Scriptures (or p. 72true Antiquity) they are not ſo much as probable opinions. For inſtance, the Authority of the Pope, and the Monarchy (as now they fear not to call it) which he pretends to over the whole Church; is founded merely in pride and ambition; and as it was acquired, ſo it hath been ſupported and enlarged (and is ſtill maintained) by rebellion, treaſon, murthering of Princes, wars, diſpenſing with perjuries and inceſtuous marriages, ſpoils and robberies of Churches and Kingdoms, worldly craft and policy, force and falſhood, forgery, lying, diſſimulation and groſs hypocriſie; as may eaſily be made good in every particular, to the ſatisfaction of all thoſe, who have not their eyes blinded by the God of this World. Who by ſuch villainies hath mightily diſgraced Chriſtianity: which for many Ages was wholly unacquainted with any ſuch Faith.

And there are alſo common opinions that paſs among them uncontradicted, as ſtrongly believed as any Article of Faith; which, notwithſtanding their ſeeming zeal for good works, utterly overthrow any neceſſity of them. For it is the avowed Doctrine of the greateſt Teachers in that Church, That though a man live and dye without the practice of any Christian Vertue, and with the habit of many damnable ſins unmortified; yet if he have ſorrow for ſin, and joyn Confeſſion p. 73with it, and receive abſolution in the laſt moment of his life, he ſhall certainly be ſaved. And accordingly we ſee, that if the lewdeſt perſons among us will but be reconciled to the Roman Church on their death-bed; they abuſe them with the hope of ſalvation: telling them there is no ſalvation in our Church, though they were never ſo good; but in theirs there is, though they are never ſo bad. Which is a clear demonſtration, That all their diſcourſe about good Works is a mere ſhow; and that Faith alone among them is thought ſufficient to do the buſineſs; and that it is their Prieſts, not Ours, who teach men to rely upon a naked Faith, and preſume to be ſaved by it.

The cauſe of all which is their neglect of the rule of Faith, the holy Scriptures; which are ſo much againſt them, that they dare not truſt the people with them.

Secondly, That's the ſecond thing I noted, as a manifeſt declaration of the corruption of the Roman Church; that they will by no means conſent the people ſhould look into thoſe Books, which contain the Doctrine at firſt received: but upon the ſevereſt penalties, forbid (without a ſpecial Licence obtained) their peruſal of them; as if theſe were the moſt ſuſpected or dangerous of all other Books; or as if it were reaſon p. 74the people ſhould believe the Church, without knowing what the Church ought to believe.

There is not a more evident token of their guilt than this. For that it is done on purpoſe to keep the people in ignorance, not to preſerve them within the bounds of ſobriety (which may be done by other means) is apparent from hence: that even thoſe ſelect portions of Scripture, which they have choſen to be read in the Church publickly; they will not let the people hear in a language which they underſtand. For which no reaſon can be alledged, but that now mentioned, they are loth the people ſhould be acquainted with any thing, that may enlighten their eyes to ſee the errours of that Church. For Latine Prayers indeed, wherein they ſpeak to God, they have this excuſe, That God underſtands all languages: but for Latine Chapters of the Bible, wherein God ſpeaks to men, there is nothing to be ſaid; the end of ſpeaking to others being that we may be underſtood. Why then ſhould God be as a Barbarian to his people, ſpeaking to them in an unknown tongue? And why ſhould thoſe things which in other caſes would be held ridiculous, and contrary to common ſenſe; be eſteemed good and convenient in Religion? Without all p. 75doubt ſuch things as theſe are the ſport of the Devil: who hereby hath expoſed Chriſtianity to ſcorn, and both kept the people from being inſtructed by God their Saviour, and delivered them up to be moſt groſly abuſed by evil men.

For this miſchief is not ſingle, but hath bred and brought forth another; they having ſet up the device of entertaining the people with Images, which they call the Books of the Ignorant (and are the means of keeping them in ignorance) inſtead of the holy Scriptures, which are able to make men wiſe to ſalvation.

For all which the holy and reverend Name of the Church, and its infallibility, is uſed for a colour. By which they mean only the Roman Church: which being but a particular Church, not the univerſal, is become Judg in her own Cauſe: and maintains ſhe does well, nay cannot erre; becauſe ſhe ſays ſhe cannot do otherwiſe. There is no man, who will take the liberty to conſider, that can think this the way of ſalvation. No, it is the manifeſt method of periſhing without remedy; for any thing that the people of that Church can know. For they, being taught ſimply to believe in the Church of Rome, and to depend wholly upon its authority, without any other enquiry, can never be ſatiſfied p. 76whether this Church, wherein they believe, teaches the true and pure Doctrine of Chriſt Jeſus, the Lord and Spouſe of the Church. For they are deprived of all means to find this out; being forbidden to look into the holy Scriptures, where Chriſt hath delivered his mind unto us. All the Faith therefore of the poor people of the Roman Church, is no other than a humane Faith; being grounded wholly on the authority of men: and of all humane Teſtimony they rely upon the moſt uncertain, viz. that which they give of themſelves. For they believe their Church to be good, merely becauſe She ſays ſo: that is, make her judge in her own caſe, which is like to produce the moſt partial Judgment of all other.

But it is time to leave the conſideration of their faults in this thing: and, as the duty of this Day requires, to reflect ſeriouſly and impartially upon our own. Which we ſhall the better do, when I have a little opened the ſecond general part of my Text; wherein we ſhall ſee how happy we of this Church might have been; if we had held faſt that which we have received.

II.

For that follows, you ſee, in the Charge given to the Church of Sardis, Remember what thou p. 77haſt received and heard, and HOLD FAST; or keep to it; obſerve it and take care to do accordingly: For that's the end of calling things to mind; that we may not depart from them, if they be of conſequence to our happineſs.

Such was the Doctrine at firſt delivered by Chriſt and his Apoſtles, and (to apply it wholly to our ſelves) ſuch is that which we have received; being the very ſame, as you have heard, with that at firſt delivered. Which we ought therefore to keep moſt ſacredly, and to ſtick to it ſtedfaſtly; never, in the leaſt, warping from it; nor turning aſide, either to the right hand or to the left, from the principles and rules of a Religion, which is ſo well grounded; that it ſtands upon the undoubted word of God our Saviour.

For, as I have ſhewn you, the Religion which we have received and heard, is no other than what the holy Scriptures (which all acknowledg to be the word of Truth) teach us to believe and practiſe.

And is a Religion ſo ſincere, that it teaches the people to read the holy Scriptures; becauſe it is not afraid they ſhould therein read its condemnation: And for that end propounds the Scriptures to them in their own Language; becauſe it is not in the leaſt aſhamed of any thing p. 78it bids them believe, nor unwilling to be laid to that rule of righteouſneſs, and examined by it.

A Religion alſo which, in reading the holy Scriptures, bids the people content themſelves with that which they find there clearly and evidently delivered (for that it aſſures them is ſufficient for their ſalvation:) leaving things obſcure for the exerciſe of the learned; and things not drawn from thence, but from uncertain Traditions, or private Inſpiration, to ſuperſtitious and fantaſtical Perſons.

A Religion which doth not make Faith conſiſt in ignorance, but in knowledge: and yet to keep this knowledge within the bounds of ſobriety, directs and enjoyns all private perſons to take heed to the publick Miniſtry of the Church; and all publick Miniſters to ſtudy the Scriptures diligently, and to teach nothing to be religiouſly held and believed (as one of our ancient Canons is**1571. Tit. Concionatores.) but what is agreeable to the Doctrine of the Old and New Teſtament, and which the Catholick-Fathers, and the ancient Biſhops have collected out of that very Doctrine.

It is a Religion alſo, which doth not teach us to rely upon Faith alone; but preſſes the neceſſity of good works, far more than the Roman p. 79Church doth, whatſoever they falſely pretend: only it teaches that God rewards all the good we do, out of his own free mercy, without any deſert.

And therefore, inſtead of framing and faſhioning Wood and Stone into the Images of men, and ſetting them up for the people to worſhip; it exhorts men, by all means poſſible, to ſtudy to frame themſelves after the Image of God in righteouſneſs and true holineſs: and to conform themſelves to thoſe excellent patterns of Vertue which the Saints have left us for imitation.

Inſtead alſo of worſhipping the Sacrament, it teaches us to worſhip the Lord Jeſus Chriſt, in the holy and reverend uſe of the Sacrament: not uſing it to make Jeſus Chriſt, but to honour Him; not to make His Body deſcend from Heaven to us, but to lift up our hearts to Him in Heaven; not to turn the Bread and Wine into the natural Body and Blood of Chriſt, but into the ſpiritual nouriſhment of our Souls. For it doth not think that Chriſt and the Devil both entred into Judas together; or that our Saviour did eat Himſelf; or hath ordered matters ſo, that He may be carried away by a Mouſe, and eaten by his greateſt enemies.

It teaches none of theſe or any ſuch like abſurd and incredible things; nor doth it intrench p. 80upon any man's civil Rights. But though it bid men reverence and obey their ſpiritual Paſtors, yet doth not place any of them above Kings, nor exempt them from their juriſdiction; much leſs aſcribe a power to them of depoſing them from their Thrones, giving away their Kingdoms, and expoſing them to be murthered (which the proud Biſhop of Rome challenges) but humbly and meekly declares, as S^t Paul doth, That every Soul (even the greateſt Apoſtle, as St. Chryſoſtome interprets him) muſt be ſubject to the higher Powers.

What ſhall I ſay more? It is a Religion which acknowledges no other ſupreme Head of the Church, but Jeſus Chriſt; no other rule of Faith, but his Word; no propitiatory Sacrifice, but his Death; no Purgatory, but his Blood; nor any merits, but his obedience to God in all things.

A Religion therefore, which hath little of outward pomp and ſhow; but much of inward ſubſtance, life and power: which ordaineth few Ceremonies, but miniſters abundant inſtructions and conſolations: which attributeth little to diſtinction of meats, but preſcribes faſting and abſtinence from all meats whatſoever; and that for an exerciſe of humility and other Chriſtian Vertues, without any opinion of merit or ſatifaction.

p. 81And it may be added, That it is a Religion to which the very Papiſts themſelves are indebted ſeveral ways, for their eaſe from many burthens. For it is our Religion, which hath quite ſpoiled the Trade that was driven by Indulgences; which was ſo ſhameleſly exerciſed before the Reformation, that Sellers of Pardons went, like Pedlars, from houſe to houſe; and for half a Crown offered to let any man have a remiſſion of all his ſins, and the delivery of a Soul out of Purgatory. Which was the thing that firſt ſtirred up the juſt indignation of Luther; to whoſe honeſt zeal they are beholden for deliverance from that impoſture. They are not abuſed neither as formerly with new lying Miracles and Apparitions: which are ſeldom pretended now (thanks be to our Religion for it) in compariſon with the many illuſions of this kind in former times. They are free alſo from being perpetually pillaged by divers grievous exactions, which their Forefathers in this Kingdom (I could ſhew you) complained of as inſupportable. Nor do their people run with Offerings from one Image to another, ſo faſt as they did before our Religion let them ſee their follies. To ſay nothing of their Cruſado's and other things, which it is not eaſie for the Pope himſelf now to gull them withal. Which is to be put intirely p. 82upon the account of our Religion: which hath opened many of their eyes to ſee more errours among them, than they are willing to confeſs.

Have we not reaſon then to hold faſt ſuch a Religion as this, ſo as neither to part with it, nor to depart from it? If truth had the ſame power over the will that it hath over the underſtanding; we could never ſuffer our ſelves to be guilty of either. Nay, the Papiſts themſelves would condemn their own madneſs, for endeavouring to diſturb this Religion; and to bring back that authority hither, which made ſuch Fools of them.

But alas! it is too notorious how little hold our Religion hath taken on our hearts. There being ſo many who have revolted if not openly, yet in their hearts and affections (we have too much reaſon to fear) unto the Romiſh deluſion. And others (I am afraid the moſt) who have retained what they received, only in part: but let go a great deal of it; to the open diſgrace, manifeſt damage, and almoſt undoing of our Religion.

Which is the thing I muſt now admoniſh you of; in the laſt part of my Diſcourſe upon theſe words: wherein our Saviour calls upon the Church of Sardis to REPENT, of their p. 83not holding faſt (that is) what they had received. And ſo muſt I now call upon you with all earneſtneſs; it being the particular buſineſs of this Day, and the only thing that can ſave us from periſhing in the Pit which is digged for us by our Romiſh Adverſaries, who have been long plotting (and now have almoſt effected) our deſtruction. Yet I ſhall not expatiate through the whole Doctrin of repentance: but confine my ſelf only to ſuch things, as relate to what hath been already ſpoken.

III.

You are not now to learn what it is to repent; but only what it is you ſhould repent of: that is, be heartily ſorry for, and amend.

And this alſo is ſoon known; if, in obedience to this admonition, you will but reflect upon what you have received and heard: and then conſider what conformity your practice holds therewith. And here let me deal as plainly with you, as becomes my Office, and the ſolemn buſineſs of this Day, and the preſent diſtreſs of this Church and Kingdom: which ſhould awaken all men of ſenſe to examine themſelves upon theſe three Heads.

Firſt, What eſteem is remaining among us of the holy Scriptures; in which are contained, p. 84as you have heard, all our Religion.

Secondly, What fruits our Faith hath brought forth: which the holy Scriptures tell us God expects from us; and are ſo neceſſary that we cannot be ſaved without them.

Thirdly, more particularly, What the behaviour of the people of this Church hath been, and is, towards the Paſtors and Guides of their ſouls: with whom God hath principally intruſted his holy Oracles.

If all the Members of this Church, would thoroughly examine themſelves upon theſe Heads, they would find, I fear, too much matter for Repentance.

I.

For the firſt of theſe, I ſhall omit the diſreſpect (to uſe no harder word) of one whole Sect of men to the holy Scriptures (which they have in a manner laid aſide, and only accommodated the Phraſes of it, to that which they call the light within them) and touch upon ſuch things only as are common to all Parties among us. In which,

1. We cannot but fear (and with grief of heart it ought to be ſpoken and conſidered) there are great numbers who have no value for p. 85the holy Scriptures at all: but have quite forſaken even Chriſtianity it ſelf, which is therein delivered; ſome the very belief of it, and others the profeſſion. This is one of the fearful ſins of this Age; which cries for vengeance againſt us: and hath encouraged this Plot to bring in Popery (that is, Idolatry and Tyranny) among us. Which durſt never have ſhown their heads here again, if they had not been emboldned by our Irreligion. And though now we ſeem to be ſtirred up to oppoſe them; yet no Religion will be found an unequal match for ſome Religion: which though a very bad one, is better than none at all.

2. And ſecondly, It cannot be denied that abundance of thoſe, who ſtill, bleſſed be God, believe the holy Scriptures, yet have loſt that high eſteem and affection which our pious Anceſtors had for them. Or if they have any, it doth not appear by their diligent reading of them; which many have laid aſide. Time was, when they were read and ſtudied with great care and fervent deſire, in the beginning of the Reformation; when every Body that could read, had them in their hands; and ſome had a great deal of them by heart, as the Jew now generally have the principal things in the Old Teſtament. But alas! this ardour ſoon remitted: p. 86and now is in a manner extinct.

Muſculus, I remember, complains heavily of it, in his Preface to the Book of Geneſis, many years ago; and we are not grown better, but much worſe, I fear, ſince his days. And what other cauſe, ſaith he, can we give for it, but this; That the greateſt part of thoſe who ſeemed to have given up themſelves to the Truth of God, buſied themſelves in the Scriptures; not that they might be better by framing their lives according to that rule; but that they might be able to diſpute, and to carp at the old errours and ſuperſtitions? And ſo ſome ran into all manner of wickedneſs; others lickt up their old vomit; others leaving the manifeſt Truth turned to new Sects, which ſprang up; and others became neutral, and fell into perfect indifference: whereby they were diſpoſed to receive any Religion; which the great men of this World ſhould be pleaſed to ſet up, by their Authority.

Which ſad Complaint, with much more that there follows, I wiſh we had no cauſe to renew in this Church: and had not loſt our firſt love to our Saviour, and to his holy Word. Which being diſgraced by the means forementioned, better people have been infected with ſuch a negligence; that few read the holy Scriptures, p. 87as they were wont heretofore to do: but live, as if they believed the Papiſts ſay true, That the reading of the Scriptures is the cauſe of all the miſchiefs that are befallen us. Nay, the publick reading of them in the Church, is not ſo reverently regarded as formerly it was, and as it ought to be. For there are thoſe that never mind what is read; but look upon that as a vacant time to gaze about them; or to whiſper and diſcourſe what they pleaſe one with another. In times paſt, good people were wont to bring their Bibles along with them hither: but that now is worn out of uſe, or ſo little practiſed, that it looks as if they were as much aſhamed of it, as to appear in an old faſhion, which is held ridiculous.

Let ſuch things therefore be amended, I beſeech you, if you mean to ſave your Religion from being deſtroyed by our Romiſh Adverſaries: whom we have highly gratified by theſe things, and invited to plot our ruine. Let all men among us become ſerious Believers; and ſhew that they are, by reverencing and reading the holy Scriptures; by frequenting the holy Aſſemblies, and there duly attending to them; by growing truly more knowing in the ground and foundation of our Religion; and taking ſuch care to be acquainted with the Scriptures; p. 88that this may not be our condemnation, that they lay open before us, and were put into our hands, in a language we could underſtand; and yet we deſpiſed them, or would not mind them.

II.

The miſchief of which is apparent; For if we proceed to examine our ſelves upon the ſecond Head, we ſhall find a moſt lamentable account either of our ignorance, or negligence, or wilful diſobedience. For who doth not ſee, that the Fruits of Faith are ſo much wanting, that we are in danger to periſh; merely becauſe there is ſo little integrity, ſo little common honeſty remaining among us; but ſo much falſeneſs, lewdneſs, filthineſs, and ſottiſh debauchery, as have made men ſo beyond meaſure dull and ſtupid, that it hath given our Adverſaries hope, they were diſpoſed to receive any Religion. Nay, they who are better enclined, have been too careleſs in the Divine Service; too frozen in their Devotion; and not ſolicitous enough in the mortifying their unruly affections and paſſions, in bridling their tongues, and adding to their Faith all thoſe Graces, about which St. Peter requires us to give all diligence, 2 Pet. i. 5, &c. And yet the Grace of the Goſpel teaches p. 89us ſo plainly how to walk and to pleaſe God; that it is a wonder every Body does not look upon a holy life, as the moſt neceſſary part of Chriſtianity. For nothing is there ſo earneſtly preſſed as this, which is moſt lacking among us: who live (as it follows there in St. Peter, ver. 9.) like blind men, or (which is all one) that cannot ſee afar off, (nothing at a diſtance, but merely that which is held before their eyes) having forgotten that they were purged from their old ſins: do not reflect, that is, upon what was done at their Baptiſm; but (as if they were not able to look ſo far back) wallow in their filthineſs which then they ſolemnly renounced.

But this is too large a Subject for a particular Diſcourſe; and therefore I muſt leave it to your own private examination and ſearch; whether you have not relied too much (contrary to what you have received and heard and profeſſed) upon a naked Faith, and the merits of our Saviour; without that care which He requires, to make your Faith work by love to God and to your Neighbours. And here there are as many ſins to be repented of, as there are Chriſtian Duties to be practiſed; if we have been negligent in any of them. And if we will not amend, but ſtill continue to be barren and unfruitful in the knowledge of our Lord Jeſus Chriſt; p. 90with what reaſon do we expect that He ſhould be pleaſed with an idle Faith, which doth us no good? and not rather look for that doom, which was pronounced upon the empty Fig-Tree; Cut it down, why cumbreth it the ground?

III.

For the preventing of which dreadful Sentence, I muſt call you to repentance, for one moſt dangerous ſin, contrary to our Faith and Chriſtian Profeſſion: which I fear too many will find themſelves guilty of, if they will but be at the pains to examine the ſtate of their ſouls, upon the third Head, viz. The demeanour of the people, towards their ſpiritual Paſtors and Guides, in the way to ſalvation. Towards whom there are a great many pious perſons, it muſt be thankfully acknowledged, who ſtill preſerve in their hearts and behaviour, that due regard, which Religion and reaſon require. But it muſt, on the other hand, be bewailed, that there are vaſt numbers, among all ſorts of men, who do not only ſleight them; but have ſhaken off the yoke of obedience to them. Which is the thing above all others, that hath made the Papiſts ſo audacious; and will certainly, if it be not amended, bring in Popery at laſt among us.

p. 91Be not offended, I beſeech you, if in a time when plain dealing is ſo neceſſary, and in a matter of ſuch great conſequence (as I apprehend it) I be ſo bold as to tell you; that there are thoſe who oppoſe themſelves ſo ſenſeleſly, as well as arrogantly, to all ſpiritual Authority; that this Doctrine of obedience to it they call Popery. Which is a foul reproach to the Reformation; an Apoſtaſie from its Principles; and a caſting off the direction of the holy Scriptures: which require ſuch obedience as we preach. For we do not bid men follow any Guides, but ſuch as take God for their Guide: that is, guide themſelves and the people, by the Word of God. If we did go about to hide that from the peoples eyes, and hinder them from reading it; it would be an evident ſign that we knew our ſelves to be reproved by the Scriptures; and that inſtead of ſubmitting to that Rule, we would make our own authority to be the ſupreme Rule: which is the crime of the Roman Church. But there is no colour for any ſuch charge to be laid againſt us; who exhort, who preſs the people to be diligent in reading the holy Scriptures: only we deſire them, as the Scriptures themſelves do, that they would take along with them the aſſiſtance and direction of thoſe, whom Chriſt hath appointed to guide their judgment.

p. 92Without which direction men may eaſily ſee, if they pleaſe to read them, what a high crime it is to deſpiſe; and much more to revile and rail at their Authority. And yet ſome have proceeded thus far in their oppoſition to them: nay, deny they have any Authority at all.

The woful effects of which we ſee, as in other things ſo, in the Diviſions that are among us; which have opened a Gap for Popery, and we all fear will bring it in. But we will not ſee, as we ought to do, that all thoſe Diviſions have ſprung from this other Cauſe; and ſtill are maintained and widened, by the general contempt of thoſe, whoſe Guidance ought to be religiouſly obſerved: which if we will not regard, as God commands us, we ſhall inevitably run our ſelves out of our Religion. For our Diviſions (which this Day we come to lament) we all confeſs will do the buſineſs, if they be not cured. And of all the ways of Cure which are now thought of, we ſeem reſolved to wave the principal, if not the only way, of Gods own preſcribing. The method of which I ſhall faithfully and plainly lay before you: that thereby you may judge what is like to become of us, if it be neglected.

We all grant, I believe, that the right means to avoid or to remedy Contentions and Diviſions p. 93in the Church, are as clearly ſet down in the holy Scriptures, as any Rule of life whatſoever. For otherwiſe, they would be extreamly defective in that thing, which is moſt neceſſary, for the preſervation of the Religion which they teach.

1. Now if you ſearch the holy Scriptures, with never ſo little diligence, you cannot but obſerve there is a Duty frequently inculcated of reverence and obedience to Chriſts Miniſters: which if the people will not pay, (according to the evident meaning of ſuch places, as I ſhall mention anon) it is impoſſible that the Society of the Church ſhould be kept in unity; but muſt neceſſarily break in pieces, and be diſſolved.

2. We muſt add indeed, That the Miniſters of Chriſt ought alſo to take ſpecial care, to be ſuch wiſe and faithful Stewards in Chriſts houſhold; that the people may be inclined with the greater forwardneſs to obey their directions. For which end their Duty is no leſs plainly and amply ſet down in the holy Scriptures; and ſuch extraordinary caution is given by Saint Paul about the admiſſion of perſons into holy Orders; that were his directions ſincerely followed, and did the people, as He enjoins, adhere unto them in hearty love and eſteem of p. 94them for their works ſake; there would be a marvellous encreaſe of Chriſtian knowledg and goodneſs, without that ſtrife and contention which now blaſts them both.

3. But if Princes do not make ſuch good choice, as they ought, of ſpiritual Governours; or if thoſe ſpiritual Governours, by their negligence, ordain worſe inferiour Miniſters: yet the Authority of ordering or reforming things, doth not, by devolution, come to the people; nor will this juſtifie their diſobedience to them. But their Chriſtian Duty is as manifeſt in this Caſe as in any other; which lyes in theſe two things. Firſt, They ought to fall the more earneſtly to their Prayers; both for their King; and for all in authority under him, eſpecially their ſpiritual Paſtors. The Scripture enjoyns both; and the groſs neglect of both, is one cauſe things are no better among us. What other meaning is there of thoſe words of the Apoſtle, 1 Tim. ii. 1, 2. I will that ſupplications, &c. be made for all men; for Kings, and for all in Authority, that we may lead a quiet and peaceable life, in all godlineſs and honeſty? And why doth the ſame Apoſtle frequently deſire the Church would be helping by Prayers for him, (who needed them leſs than we do) but to teach all Chriſtians how earneſtly they ſhould recommend thoſe to Gods p. 95guidance, who are to guide them? Read 2 Cor. i. 11. vi. Epheſ. 19. and other places.

And if they find that their prayers are ineffectual; there being no amendment in thoſe that ſhould take care of them; their Duty (Secondly) is to examine ſeriouſly, and lay to heart the cauſe why they cannot prevail: and a little conſideration will teach them, that, in all likelihood, it proceeds from their own ſins, who deſerve no better Governours and Paſtors. For (as the Prophet ſpeaks in the next Chapter to the ſecond Leſſon for Evening Prayer, lix. Iſai. 1, 2.) The Lord's hand is not ſhortened, that He cannot ſave; neither his ear heavy, that He cannot hear: but your iniquities have ſeparated between you and your God; and your ſins have hid his face from you, that He will not hear. And for what ſins do you think, it is more probable, that God is angry with us in this Nation, and will not hear the prayers of this people; than their diſeſteem of Chriſts Miniſters (even of the beſt of them) their contempt of their Office; their proneneſs to diſobedience; nay their ſcurrility and ſcoffing at all ſpiritual Authority; and ſuch like ſins, expreſly forbidden in Gods holy Word? With which this Church, alas! abounds a great deal more, than with ſupplications and prayers to God for them. All are more forward to find p. 96fault (if not to rail and revile) than to beſeech God of his infinite mercy, to give them Paſtors after his own heart: or to examine their own Conſciences how they have provoked God, by their unprofitableneſs, at leaſt, under the beſt means of Grace that He hath beſtowed upon them.

4. But let us ſuppoſe further, That the Governours and Paſtors of the Church, are not only negligent; but exceed the bounds of their Authority, as it ſeems to the people, by enjoyning things which they take to be unlawful: yet this will not warrant their contempt of their Authority, and their caſting off all obedience to them. But two things are to be conſidered; Whether they be certain the Commands of their Governours are unlawful; or they only fear they are. In the firſt Caſe indeed, they ought not to be obeyed in ſuch things; but by the peoples care to obey in all others, which they judge to be lawful, they ought to demonſtrate that it is only reſpect to God, which makes them not comply in things which ſeem to them to be apparently unlawful. And ſo unity in moſt things being preſerved, they will be the eaſier brought to ſee their errours, on one ſide or other. But in the other caſe, when they are not certain the things commanded p. 97are unlawful (which is the common cauſe of all our Diviſions) but only ſuſpect them to be ſo; it ſeems to be reaſon that the people ſhould not diſobey a certain Command of God (which requires them to ſubmit to their Governours) when they are not certain there is a cauſe for their refuſal. The moſt that can be allowed them is, humbly to deſire thoſe Laws may be altered; or if the Rulers of the Church (who are the proper Judges of ſuch matters) cannot think it ſafe to make ſuch alterations as are deſired, then barely to ſuſpend their obedience, in what they fear is unlawful, till they can be better ſatisfied; but fearing withal it may prove a ſin not to obey, to uſe all means for ſatisfaction: not abſolutely denying obedience (much leſs reviling their Injunctions, or making violent oppoſitions to them; which commonly ends in wreſting all authority out of their Paſtors hands) but merely not doing for the preſent what is enjoyned; modeſtly entreating their forbearance in ſuch matters; or, if it cannot be obtained, peaceably and patiently ſubmitting to their cenſures. Which, ſure, would not be heavy upon ſuch humble, modeſt, and truly conſcientious Chriſtians (if they ſhould, God would judge ſuch Governours for their unreaſonable ſeverity) but there p. 98would rather be ways found out, to make up the difference, without taking their Paſtors power from them, and governing themſelves as they pleaſe. For God, I am confident, would enlighten the one or the other; to ſee either their errour in enjoyning, or in not obeying.

5. And this that I have ſaid, is the leaſt that can be meant in ſuch places of Scripture as theſe, 1 Theſſ. v. 12, 13. We beſeech you, Brethren, to know (that is to love) them which labour among you, and are over you in the Lord, and admoniſh you. And to eſteem them highly in love for their works ſake: and to be at peace among your ſelves. (Which they could not fail to be, as long as they kept cloſe to their ſpiritual Inſtructors and Governours.) And xiii. Heb. 17. Obey them that have the Rule over you, and ſubmit your ſelves; for they watch for your ſouls, &c. And 1 Pet. v. 5. Likewiſe ye younger, ſubmit your ſelves unto the Elders.

Where firſt obſerve the name given to the Paſtors of the Church, viz. Elders: which imports an Office and Authority in the language of all Nations: and here in St. Peter implies ſo high an Authority in the Rulers of the Church, that the Apoſtle ſuppoſes more danger of its growing too imperious, than of its being ſlighted p. 99and diſobeyed. For he requires the Elders to feed (that is govern, as well as teach) the Flock of God, not as Lords of Gods heritage, but being enſamples to the Flock, ver. 2, 3. Which Caution againſt domineering, and Lording it (as we ſpeak) had been idle; if the power of the Paſtors, and the obedience due and paid then to it, had not been ſo great, that it might eaſily grow extravagant: ſuch was the reverence they had to their Perſons, and deference to their Judgments, and ſubmiſſion to their Authority.

For the word ſubmit you may obſerve further, is the very ſame whereby he expreſſes (in the ſecond Chapter, ver. 13.) the obedience he would have them give to Kings and thoſe in Authority under them. And therefore cannot ſignifie leſs, than that their directions ought to be followed, and the Flock ruled by their Orders, in all things where God hath not ordered otherways; and that they ſhould be afraid to offend them by diſobedience, and much more by ſhaking off ſubjection to them, and denying their Authority.

6. Which includes in it a power of ordaining and conſtituting the manner of performing the Service of God according to His Word: which requires that all things be done decently and in order, p. 1001 Cor. xiv. 40. The things themſelves to be done (which that place ſpeaks of) are many of them ſpecified in that very Chapter; and the reſt in other parts of the holy Scripture: but the decent manner, form and order how they ſhall be done is no where particularly defined there. And therefore, though by virtue of this Precept no Body hath power to form new Articles of Faith, new Objects of Worſhip, new Sacraments, &c. (wherein the Church of Rome hath abuſed her power) yet the ſubſtance of Religion being thus preſcribed in His Word, the order, diſpoſition, form and manner of doing the Duties of Religion, is left hereby to be determined by the wiſdom of the Governours of the Church, according to the general Rules of the holy Scripture. Which they cannot indeed enact into Laws, binding by civil penalties; yet no Chriſtian Magiſtrate (to whom that power belongs) ever denied them a directive power in making Rules for the Government of the Church, or at any time made them without them; but always took their advice in ſuch matters. For who ſo well able to tell, as they, what is moſt conſonant to the Scriptures, profitable for their Flock, and agreeable to what hath been practiſed in the Church of God. Which always taught (and it is as p. 101undoubted a principle of the Reformation as any other) That where the holy Scriptures have not given particular directions for the decent performance of the Duties, they call for (as it was impoſſible they ſhould for all Caſes, Times and Countries) there the Miniſters of Chriſt, whom the holy Scriptures appoint to be the Governours of His Church, are to draw up Orders and Rules, agreeable to the general Rule, which the people ought to obſerve.

And it is very reaſonable to interpret the place of the Apoſtle before mentioned, in this manner, Let all things be done, firſt, foreign, decently, or honeſtly; after a comely beſeeming faſhion; with ſuch Rites as will procure veneration to holy things, at leaſt ſecure the ſervice of God from contempt, and promote devotion in the people: and the way to have things done with ſuch gravity, as this word imports, is next to do them foreign, according to order; or by the deliberate appointment of thoſe, who have authority to ordain ſuch Rites, as will become holy actions. An example of which we have in that very Chapter, ver. 32. where even ſuch as had extraordinary ſpiritual giſts, are required to ſubmit to this Order. For the Spirits of the Prophets, he ſaith, are ſubject to the Prophets. That is, there was ſuch a ſubordination p. 102in that Order of men; that when one was propheſying, he was to ceaſe, if a ſuperior Prophet commanded him ſilence.

Which, among other places of Scripture, might ſilence thoſe, who queſtion the authority of the preſent Governours of our Church; becauſe of their ſuperiority over other Miniſters. Or it might be ſufficient to make them modeſt in this thing, to ſay only this; That Chriſt ſure did not leave His Church without a Government, (which had been to leave no Church) and that it is incredible the whole Church, Paſtors and people ſhould agree to change His Government (without any contradiction that we can find) into this which we have, if this be not it which He left. And that I think hath been as little (nay leſs) queſtioned, as any Point of Chriſtianity: which muſt needs weigh much with all conſiderate minds.

7. Who likewiſe cannot but grant, that things being thus ordered and appointed by the Authority of Chriſts Miniſters; thoſe Conſtitutions, in all reaſon, ought to be obeyed by thoſe who are ſubject to them; and not left at liberty whether the people will obſerve them or no.

This is moſt judiciouſly handled by M^r Calvin, in the Tenth Chapter of the Fourth Book of p. 103his Inſtitutions; which is well worth the reading by every Body: particularly from the 27^th Section to the end. Where he bids thoſe who gainſay this and make oppoſition to it, conſider how they will approve their moroſeneſs to God. For us it is ſufficient, that we have no ſuch cuſtom of contending, neither the Churches of God.

8. If we be really deſirous then to make peace and reſtore unity in the Church (which is now ſo neceſſary that we are undone without it) this is the firſt thing wherein we ought all to unite, in repenting of the breach which hath been made among us; by ſlighting our Guides; by caſting off the Government of the Rulers of the Church, and deſpiſing, nay reviling their Orders.

I know how difficult it is to perſwade men to this, becauſe they throw the guilt off from themſelves, and ſo confidently lay it all upon their Governours; that it is now generally taken for granted, without any doubt, they are in fault, not the people who ought to ſubmit to them. But a very little humility and modeſty (not to ſay common fenſe) might teach us to make the favourable preſumption on the ſide of Authority: and diſpoſe the people to think, it is more likely that they are miſtaken, than their Guides. Who ought indeed to have nothing ſo much in their thoughts, as how to p. 104do ſervice to Chriſt, honour to his Religion, good to ſouls, by promoting ſincere piety; and if they have been negligent in this, deeply to humble themſelves before God, and ſtudy to be enſamples to the Flock of ſerious Repentance: But if they fail in this, I am ſure the people can never give a good account of their throwing off the yoke of obedience to them, ſpurning at their Authority, and ſeparating from Communion with them. The miſchievous effects of which, if nothing elſe, one would think, ſhould be ſufficient to move them to Repentance.

That is, Firſt, To be heartily ſorry for the breach they have made; and reflect upon it as the original of all our miſeries. And then beſeech God moſt earneſtly to forgive it; eſpecially that open jeſting, nay ſcoffing (which hath been ſo rife among us) at all ſpiritual Authority. Which, in the next place, let every one of us ſeriouſly acknowledge, and reſolve to reverence, ſo as to be adviſed by them; and take great heed to their Counſels and Reſolutions; to weigh them conſiderately; and not lightly and haſtily to depart from them; much leſs riſe up in oppoſition to them; but when you are forced by Gods Command (as you think) to decline obedience in any particular injunction, to be the more careful in obſerving the p. 105reſt, againſt which you have no exception: and ſtill to reverence their Perſons and their Authority, when you cannot obſerve their Commands, to ſpeak well of them, and peaceably to diſſent from them; remembring that if they be liable to miſtake, you are much more: and therefore ought not to be wiſe in your own conceit: but to think ſoberly of your ſelves, as you ought to think.

9. This is the way of peace, which we have received from Chriſt and his Apoſtles (and I might add all ſucceeding Paſtors in the Church) of which I thought good to remember you; and to call you to repentance for departing from it; and to exhort all people to return into it: as the only means of our preſervation; and of making the preaching of the Goſpel (if God pleaſes to continue it) effectual for our reformation and amendment, in all other things that are amiſs among us. For as no Kingdom can ſtand without Religion; ſo no Religion can ſtand long (no not this excellent Religion, which we have received, and I have briefly deſcribed) without a due eſteem of and regard to its Miniſters. In obedience to whom, even they who cannot comply with all publick Orders, will find more true comfort, and more favour alſo with God and men, than in any other way whatſoever.

p. 106But here is the miſchief, that it is the common errour of Mankind, to ſeek that for off, which (as the Lord told his people) is near at hand, within them, even in their heart and in their mouth. if they would be but Doers of His Word, and not Hearers only. They hunt up and down for remedies of their Diſtractions; but will not mind the obvious Cure, which is laid before them by God himſelf in his holy Scriptures. Where it ſhines clearly enough, if mens paſſions did not eclipſe it from them. Which are now ſo great and violent, that it is a ſingular happineſs, if any perſon, in this turbulent Age, can ſee the Divine Truth himſelf, in Points of greateſt moment. But to cauſe others to ſee it, is a matter of ſuch difficulty that there is ſmall hope of it: whilſt they ſuffer their foul affections and paſſions (like a ſteam from a great many Dunghils) to overcaſt the face of Heaven, whence light ſhould come into their ſouls; and evaporate that inward filth which is lodged in their hearts, in abuſive language, as it were on purpoſe to choke the good Spirit of God, which breathes in others mouths, whoſe breaſts God hath inſpired with his Grace.

10. But this muſt not diſcourage Gods Miniſters, nor hinder them from aſſerting their Authority: p. 107which is to rule the people, and not to be ruled by them. To which courſe if we will not ſubmit (when God himſelf ſo plainly directs to it) all the ways which humane policy can invent, will prove ineffectual; and never make a laſting union and peace among us: if they make any at all. But after mens ill affections (which they will not root out) have been laid aſleep and ſuppreſſed for a time; they will awake and break out again with the greater violence, and make worſe diſorders: till with the contempt of the Miniſters of Religion, our Religion it ſelf be brought into ſuch contempt; that, as a puniſhment for our diſobedience to juſt Authority, we fall under the tyranny of thoſe, who will uſe no moderation.

That's the heavy Judgment (I told you in my laſt Faſt-Sermon) threatned before the late Wars, by a great and holy Divine of this Church (ſome of whoſe words I have uſed now and then in this Diſcourſe) for this ſin of diſobedience unto and contempt of, all Eccleſiaſtical Authority. And whether this ſin be not encreaſed and grown more audacious ſince that time (and conſequently our danger greater) I leave you to conſider and judge. Only let me tell you, That they who ſtand divided from us, complain of it as well as we, finding to their ſhame and p. 108grief (as an eminent man among them expreſſes it**Mr. Baxter Sacril. deſert. p. 103. &c.) that we are endangered by Diviſions, principally becauſe the ſelf-conceited part of the religious people, will not be ruled by their Paſtors; but muſt have their way, and will needs be Rulers of the Church and them. The effect of which he tells them is this; You have made more Papiſts, than ever you or we are like to recover. It is you that tempt them to uſe Fire and Eaggot; that will not be ruled nor kept in concord, by the wiſeſt and holieſt and moſt ſelf-denying Miniſters upon Earth.

Which is an ingenuous Confeſſion of the guilt and the danger, we have all run our ſelves into by this ſin: and that though all the blame is now laid at the door of the Rulers of this Church, yet it is ſo unjuſt a Charge; that were they in all points ſuch as thoſe that accuſe them, there would be no end of our troubles and confuſions; unleſs the people, even they that think themſelves moſt religious, will grow leſs conceited, and ſubmit to be ruled by their proper Governours. It hath been ſaid indeed, that they do follow ſuch Guides, as they think fit to lead them: but here is one that contradicts it; and complains of their unrulineſs. And beſides, I muſt add, that ſuch Guides ought not to be followed, as will not ſubmit to be governed p. 109by their Superiours: there being nothing, as I ſaid before, ſo little diſputed in the Chriſtian Religion, as the Authority which the Biſhops exerciſe over the Presbyters in the Church. And if they will not ſo much as give us leave to tell them of this, without incurring their cenſure, nor patiently bear with thoſe reproofs which we think neceſſary; it is impoſſible they ſhould repent of this ſin, and then our deſtruction is unavoidable.

This part of my Diſcourſe indeed may ſeem unneceſſary, in an audience where I hope all of you are better affected: but it hath its uſe even among ſuch, as hold faſt what they have received and heard concerning this Duty. Who ſhould endeavour by their brotherly reproofs and prudent admonitions, to ſtop the progreſs of this Diſeaſe, in thoſe whom they find infected with it. Deſire them to conſider things calmly, and to ſtudy this part of their Chriſtian Duty. Pray them not to be ſo paſſionately bent againſt the means of their ſafety: And that they would at leaſt hear, what Chriſts Miniſters can ſay for themſelves and the Authority he hath left them. Tell them, it is impoſſible any wound ſhould be healed, while the inflammation continues: And that as when a houſe is on fire they that p. 110ſpeak and give the beſt advice cannot be heard, by reaſon of the noiſe and cries of thoſe who are gathered about it; ſo we ſhall never underſtand one another as long as we are clamorous; nay have our minds violently inflamed with rancour and hatred, even againſt thoſe that would cure us of it. The ſtudy of Gods truth requires a quiet and peaceable Spirit; which deliberates and weighs things, without carping at perſons: and doth not preſently conclude we plead our own private intereſt, when we plead the Cauſe of Chriſts Miniſters. Who do not merely bear teſtimony to themſelves, as they of the Church of Rome do; but appeal to the holy Scriptures, where theſe things are as plainly delivered, as any part of Chriſtian Religion.

God of his infinite mercy touch every heart in this Nation, with a ſenſe of them; that we may not ſhut our eyes againſt the things that belong to our peace; nor while we endeavour an union, make the moſt dangerous rent that ever was: But all ſo truly repent of this ſin, that it may be a happy ſtep to the reforming all other, that have ſprung from this. Then we need not fear any evil that the Devil or man can plot againſt us: but while we walk in that godly order, which Chriſt hath appointed (the p. 111people being ruled by their Guides, and their Guides ruled by God) may triumphantly ſay (as it is in one of the Pſalms appointed for this Day, xlvi.) We will not fear though the Earth be removed, and though the Mountains be carried into the midſt of the Sea (though tumults and hurliburlies ſhould ariſe, we will not be afraid, for) God is in the midſt of this Church, She ſhall not be moved: God ſhall help her, and that right early. Amen.

FINIS.

End of the text · Simon Patrick, Christs Counsel to His Church (1681)