Fourteen Sermons, Title page – Preface
Fourteen SERMONS Heretofore Preached.
IIII. AD CLERVM.
III. AD MAGISTRATVM.
VII. AD POPVLVM.
By ROBERT SANDERSON D.D. Sometimes Fellow of LINCOLNE Colledge in OXFORD and Rector of Botheby Paynel Linc.
The Fourth Impression.
Qui amici poterant esse veritatis sine labore, ut peccent laborant.
Gregor. de curâ pastorali.
LONDON, Printed by R. N. for HENRY SEILE over against St. Dunstans Church in Fleetstreet. Anno Dom. 1657.
THE PREFACE To the Reader.
HOW these Sermons will be looked upon (if at all looked upon) by the Men of the Times, is no very hard matter to conjecture. I confess they are not Alamode, nor fitted to the Palate of those men, who are resolved before-hand (without tasting or tryall) to nauseate, as unsavoury and unwholsome, whatsoever shall be tendered unto them from the hand of an Episcopal Divine. And therefore the republishing of them in this state of Church-affairs, now the things so much contended for in some of them, are worne out of date, and thrown aside, will be deemed at least a very unseasonable undertaking: to as much purpose (perhaps it will be said,) as if a man would this year reprint an Almanack for the last. For the latter part of the Objection: at the peril be it of those, that had the hardiness to adventure upon a new Edition. Mihi istic nec seritur, nec metitur All I had to do in the business, was but the drudgery of reviewing the old Copy, to correct the Errata of the former Impressions; and of looking over the sheets as they were wrought off from the Press, and sent me down, to note the oversights escaped in the printing, and to make the Index of the Scripture-quotations. As to the other part of the Crime, such as it is, to wit the unseasonableness of this after-publication; there need not much be said. If the Sermons, thought not unseasonable in some former times, be now become foreign, as things brought forth into the world again, out of due time: that cannot I help. They are the same they were, when they were first preached; and the same they were, when they were last printed: and so am aforeign. Greg. Naz.I. If either they or I, find worse entertainment now, then we did then; and any blame be due for that: let not us bear it, who are guiltless; but the Times. For it is They are changed: not We. Howsoever, foreign: now they are abroad, they must take their lot, as it falleth out. Which be it better, be it worse; this yet we shall gain thereby: that if any shall charge these Papers with unseasonableness, (no very huge crime,) he shall ipso facto, by that very act, and the verdict of his own conscience, fully discharge, and for ever acquit them of the guilt of Time-serving; a crime, I trow, of a vaster magnitude, and wherewith Discourses of this nature were wont to be so frequently, (that I say not, unjustly) aspersed, whilest the Times looked more favourably upon them.
§. II. But of this enough. I expect to meet with far heavier Censures then these, from the ungoverned spirits and tongues of the more zealous (that is to say, if rightly interpreted, the more clamorous, and lesse knowing) among them. Who knoweth not, that as empty vessels give the loudest sound, and shallow brooks run with a fiercer current, and make a greater noise, then deeper Rivers do: So they that are the least able to judge, are ever the most forward to pass sentence; and when they so do, the most rigid and peremptory therein. But the heaviest doom, I suppose, will proceed from those men, who being themselves of late years fallen out, grievously fallen out (for what cause I know not) with the Ancient Government, Liturgy, and Ceremonies of the Church; are angry with all those, that retain any good opinion of them. Whereunto yet themselves, when time was, seemed to be, and if they dissembled not (which we are unwilling to believe) were indeed, reasonably well affected. For they submitted to the Government, used the Liturgy, and observed the Ceremonies appointed: according to Law and Order; and their own professed approbation of the same, as well by express words from their mouths, as by subscription under their hands, yet remaining upon record What hath wrought this change in them, (Evidence of Reason, or worldly Interest,) and how farr it hath wrought upon them, (in reality, or but in complyance;) and in what order too, (by immediate assault upon their judgment, or by dealing underhand first with the affections:) themselves do, or should best know. It highly concerneth them, even as much as the peace of their consciences is worth (and much more then so) to be well assured that their hearts are upright in this affair. And in order thereunto, not to content themselves with a slight and overly examination; (There is more wickedness and deceitfulness in the hearts of all men, then most men are aware of:) but to make the most diligent, district, and unpartial search possible, into the true causes and motives of this change. And, for so much as Fears and Hopes have been ever found the fittest and the readiest Engins to work such feats;) to enquire particularly, what influence or operation, either the Fear of losing what they had, or the Hope of getting more, might have in this work, towards the producing of such an effect. It will best become others, to judge as charitably, as they may: but doubtless it would be safest for them, to be very jealous over themselves, lest so great a change could not have been wrought in so short a space, without a strong infusion, either of the one, or the other, or both, into the medicine that wrought it. Especially, since the conjuncture of the time wherein this change hapned, may very probably raise some suspicion, that the Fear of the Sword might have; and the visible advantage some have found thereby since, as probably, that the Hope of gaine had, some cooperation at least, with whatsoever was the principal Cause of this so suddain a Metamorphosis. If nor so, nor so; but that they finde themselves clearly convinced in their judgments of their former Errour, and that they are fully perswaded they are now in a better way then that wherein they formerly walked: it is happy for them, and I doubt not but they will finde matter of rejoycing in it, if they be not mistaken (a thing not impossible) in the triall of their own hearts. Of the sincerity whereof, the likelyest way to give satisfaction to the world, and to adde some strengthening withall to their own assurance, is; by shewing compassion to those their Brethren, that cannot yet tell how to recover themselves out of the snare of the same common Error, from which they are so happily escaped. At leastwise so far, as not to despise them; nor to pass their censures upon them, with so much freedome and severity as some have done. If it be a fault, sure it is a very pardonable one; for a man in the change of times, to remain unchanged in his minde and opinion, and to hold to his former and (as he thinketh) well-grounded Principles: so long as he can neither apprehend any Reason of sufficient strength to convince his understandings that he is in the wrong, or to manifest unto him the necessity of making such a change; nor is able with the best wit he hath, to discern any thing so lovely in the effects and consequents of such change since it was made, as might win over his affections to any tolerable liking thereof upon the Post-fact.
§. III. To return where I was going, and from whence I have not much digressed; if any shall now aske me, what those heavy Censures are which I said we should be like to meet withall, I confess I am not able to give him any certain account thereof: not knowing before hand what reasons or expressions the spirits of particular men will suggest to their tongues or pens. Only by what hath been usually said by one sort of men upon such like occasions heretofore, (more sparingly and in the eare in former times, but of late more frequently, freely and on the house tops:) it may be probably guessed what kind of Censures are to be expected from those of the same party now. Yet for that I am not conscious to my selfe to have said any thing in the Papers now, or at any time heretofore (with my allowance) published, that may give just offence to, or merit the hard censure of, any sober dispassionate man; and that, if yet I must fall under some miscensures, it is not my case alone, but of many others also wrapt with me in the same common guilt: I shall therefore reduce my discourse herein ab hypothesi ad thesin: and propose the Objections, with my Answers thereunto (though with some reflexion upon my selfe in most of the particulars, yet) as laid against the generality of those mens Sermons, writings, and other discourses, who (according to the new style of late years taken up among us) go under the name of the Prelatical party, or Episcopal Divines.
§. IIII. The Objections are. 1. That in their ordinary Sermons they take any small occasion; but when they preach at the Visitations, where most of the Clergy of the voisinage are convened, set themselves purposely in their whole discourse to let fly at their Godly Brethren, who out of tenderness of Conscience dare not submit to some things endeavoured to be imposed upon them by the Prelates. The poor Puritan is sure to be payed home: he must be brought under the lash, and exposed to contempt and scorn at every publick meeting: the Papists, professed Enemies of our Church and Religion, escaping in the mean while Scot-free, seldome or never medled withall in any of their Sermons. II. Or if sometimes some little matter be done that way by some of them; it is so little, that it is to as little purpose: rather for fashions sake, ad faciendum Populum and to avoid suspicion, then for any ill will they bear them. Perhaps give them a light touch by the way; a gentle rub as they pass along, that shall do them no harm: but their Brethren, that profess the same Protestant Religion with them, they handle with a rougher hand. With Elder-guns and Paper-pellets they shoot at those: but against these they play with Canon-bullet. III. And all this anger but for Ceremonies: Trifles even in their own esteem, who plead hardest for them. If they be indeed such indifferent things, as they confess them to be, and would have the world believe they make no other account of them: Why do they dote on them so extremely themselves? Why do they press them upon others with so much importunity? Why do they quarrel with their brethren eternally about them? IIII. The truth is, both We and They judge otherwise of them, then as Indifferent things. They think them necessary, what ever they pretend: or else they would not lay so much weight upon them. And we hold them Popish, Antichristian, and Superstitious: or else we would not so stifly refuse them. V. It is not therefore without cause, that we suspect the Authors of such Sermons and Treatises, as have come abroad in the defence of such trash, to be Popishly-affected: or at least to have been set on by some Popish Bishops or Chancellors, (though perhaps without any such intention in themselves:) on purpose to promote the Papal interest here, and to bring back the people of this nation by degrees, if not into the heart and within the walls of Babylon, yet at leastwise into the confines, and within the view of it. VI. Which, as it appeareth otherwise, to wit, by their great willingness to allow such qualifications to sundry Doctrines taught in the Church of Rome, and such interpretations to sundry taught in our Church, as may bring them to the nearest agreement; and their great endeavours to finde out such Expedients, as might best bring on a perfect reconciliation between the two Churches. VII. So particularly, in pressing with so much vehemency the observance of these Popish and Superstitious Ceremonies; for which we cannot finde, nor do they offer to produce, any either Command or Example in holy Scripture, to warrant to our Consciences the use thereof. VIII. Which, what is it else in effect, then to deny the sufficiency of the Scripture, to be a perfect Rule of Faith and Manners? Which being one of the main bulwarks of the Protestant Religion, as it is differenced from the Romane, is by these men and by this meanes undermined and betrayed.
§. V. This is the summe and substance of the usuall Censures and Objections of our Anti-Ceremonian Brethren, so far as I have observed from their own speeches and writings: which I have therefore set down as neere, as in so few words I could, to their sense, and, for the most part, in their own expressions. Much of which having (as I conceive) received its answer beforehand in some passage or other of the ensuing Sermons, might supersede me the labour of adding any more now. Yet for so much as these answers lye dispersedly, and not in one view: I held it convenient, as I have produced the Objections all together; so to offer to the Readers an Answer to them all together, and that in the same order, as I have given them in Begging at his hands but this one (very reasonable) favour, that he would do both himself and me so much right, as not to pass his censure too hastily and too severely upon any part of what is now presented to his view, (whether he like it, or dislike it;) till he hath had the patience to read over the whole, and allowed himself the freedom rightly and without prejudice to consider of it.
§. VI. That which is said in the first place of their Godliness and Tenderness of Conscience, is not much to the purpose, as to the main business. For First, besides that all parties pretend to Godliness; Papists, Anabaptists, and who not (even the late-sprung-up generation of Levellers, whose Principles are so destructive of all that Order and Iustice by which publick societies are supported, do yet style themselves, as by a kinde of peculiarity, The Godly;) And that secondly, it is the easyest thing in the world, and nothing more common then, for men to pretend Conscience, when they are not minded to obey: I do not believe thirdly, (though I am well perswaded of the godliness of many of them otherwise,) that the refusal of indifferent Ceremonies enjoyned by Lawful Authority, is any part of their Godliness; or any good fruit, evidence, or signe thereof. But certain it is fourthly, that the godliest men are men, and know but in part; and by the power of godliness in their hearts, are no more secured from the possibility of falling into Errour through Ignorance, then from the possibility of falling into Sin through Infirmity. And as for Tenderness of Conscience fifthly, a most gracious blessed fruit of the holy Spirit of God, where it is really, and not in pretence only, nor mistaken, (for sure it is …o very tender Conscience, though sometimes called so, that straineth at a Gnat, and swalloweth a Camel:) it is with it, as with other tender things; very subject to receive harme, and soon put out of order. Through the cunning of Satan, it dangerously exposeth men to temptations on the right hand: and through its own aptitude to entertain and to cherish unnecessary scruples, it strongly disposeth them to listen thereunto so long, till at the last they are overcome thereof. Needful it is therefore, that in the publick teaching the Errours should be sometimes refuted, and the Temptations discovered. And this ever to be done; seasonably, soberly, discreetly, and convincingly; and when we are to deal with men whose Consciences are (so far as we can discern) truly tender, with the spirit of Meekness and Compassion. For tender things must be tenderly dealt withall: or they are lost. I know it is not allwayes so done: nor can we expect it should. All Preachers are neither so charitable, nor so prudent, nor so conscientious, as they should be: And they that are such in a good measure, are men still; and may be aforeign. Arist. 1. Elench. 15.transported now and then through passion, and infirmity, beyond the just bounds of moderation. But then, the fault is not so much in the choise of the argument they treat of, as in the ill-managing thereof: which ought not to cast any prejudice upon others, who deal in the same argument, but after another manner.
§. VII. But that which pincheth most in this first particular, is (as I suppose, this: That upon all publick occasions, especially in Visitation-Sermons, they who agree with us in the substance of the same reformed Religion, are for the most part the only mark shot at; whilest the common enemy, the Papist, hath little or nothing said against him. For answer hereunto. First, so far as concerneth the Sermons here published, the Objection is void▪ for therein the Papist hath had his share, as well as his fellows, so oft as the Text gave occasion, or the file of my discourse led me thereunto: as by the papers themselves (whereunto reference to be had) will evidently appear. Secondly, admitting all true that is alleaged: either we are excusable, in what they blame us for; or they that blame us inexcusable, who do the very same things. Do not they usually in their Sermons fall bitterly upon the Papists and Arminians? but seldome meddle with the Socinians? scarce ever name the Turks? I have been often told, of their declamations against the observing of Christmas, that great superstitious thing: but I remember not to have heard of much spoken against Perjury and Sacriledge, and some other sins, wherewith our times abound. Nay, doth not their zeal even against Popery it self (Popery I mean, truly so called) of late years, and since most of the Pulpits are in their possession, seem to abate; at leastwise in comparison of the zeal they shew against Episcopacy, and against the Liturgy, Festivals and Ceremonies lately in use among us? These they cry down with all the noise they can, and with all the strength they have; having first branded them with the name of Popery: and this must now pass for preaching against Popery. I demand then. Is there not the like reason of reproving Sins, and refuting Errours? If so: are not Perjury and Sacriledge as great sins (at least) as keeping Christmas holy day? Howsoever, are not the Errors of the Turks, that deny the whole structure of the Christian Religion, (foundation and all,) far worse then the Errors of the Papists, who by their additional superstructures have only altered the fabrick, but keep the foundation still? And are not the Errours of the Socinians, who deny the Trinity, Gods Omniscience, the Eternity of the Son, the Divinity of the Holy Ghost, Original sin, the calling of Ministers, and far worse then those the Arminians are charged withall, of Free Will, Vniversal Redemption, Falling from Grace, &c. And are not the old rotten points of Popery (the Popes Oecumenical▪ Pastorship and Infallibility, the Scriptures unsufficiency, Image-worship, Invocation of Saints, Transubstantiation, Half-Communion, &c.) Errours of as great a magnitude, as those other points of Popery (lately and falsly dubb'd such) of Episcopacy, Liturgy, Festivals, and Ceremonies? If they be: why do our Brethren preach oftner, and inveigh more, against these later and lesser in comparison, then against those former and greater sins and Errours? I doubt not, but they have some Reasons wherewith to satisfie themselves for their so doing: else they were much to blame. Be those Reasons what they will: if they will serve to excuse them, they will serve as well to justifie us.
§. VIII. It will be said perhaps; First, That the Turks have no Communion with us: They are out of the Church; and our chiefest care should be for those within, leaving those without for God to judge. Or indeed Secondly, To what purpose would it be to address our speeches to them some thousands of miles out of hearing? If our voyces were as loud as Stentors, or that of Mars in Homer, the sound would not reach them. Besides that Thirdly, There is little danger in our people of receiving hurt or infection from them: who have no such agents here to tamper with the people in that behalfe, no such artifices and plausible pretensions whereby to work them over to their side, no such advantages as the agreement in some Common Principles might afford for bringing on the rest; as the Papists have. Who being within the pale of the visible Catholick Church, and living in the midst of us, have their instruments ready at hand in every corner to gain Proselytes for Rome; the specious pretences of Antiquity, Vniversality, Consent of Councels and Fathers, &c. Wherewith to dazle the eyes of weak and credulous persons; and some ground also to work upon in the agreement that is between them and us in the principall Articles of the Christian Faith.
§. IX. These Reasons I confess are satisfactory, as to the Comparison between Turks and Papists: and may be applyed to the other Instance also in their proportion, so far as the Application will hold truth. And all this is agreeable, both to the Apostles discourse 1 Cor. 5.9— 13; and to the advises of prudent Statists, who forbear to advance against a potent Enemy abroad, till they have composed smaller quarrels and mutinies at home; and To the Example also of our blessed Saviour himself; Who, although the Errours of the Sadduces were, in themselves and in respect of their matter, much worse then those of the Scribes and Pharisees; yet because the danger of seducing the people was greater from These then from Those, (the Pharisees by reason of their out-side holiness being grown into better Esteem with the people then the Sadduces were; and the generality of the people also by their education pretily well Principled, and so fore-armed, against those more gross and palpable Errours of the Sadduces:) is observed therefore to have both more frequently and with greater sharpness reproved the Scribes and Pharisees for their false teaching, then he did the Sadduces; and to have given the people more caveats to beware of them and their leaven, then that of the Sadduces.
§. 10. This is the most, I think, they have to say for themselves: and, upon supposal that all the particulars in the aforementioned Instances were indeed such Sins and Errours, as they either take or mistake them for; it must be admitted a very reasonable and sufficient plea. Only we require (which is but equal,) that they mete unto us back again with the same measure; and allow us the benefit of the same plea (mutatis mutandis,) so far as our Case is the same with theirs. Let them but this do: and the Objection will vanish. First, we nothing doubt but that the Papists (by being baptized into the Faith of Christ;) are in a far better condition otherwise; as we are sure they stand in a neerer relation to us thereby, then Turks and Pagans do. Yet, as to external Communion in the publick Worship; by refusing to assemble with us, (which is not our fault,) they are as very strangers to us, as the very Turks are: and in that respect to be looked upon as foreign, those that are without. And therefore we deemed it more expedient, and a more brotherly act, to endeavour the reducing of our Brethren that held communion with us to their just obedience, by discovering to their faces (being personally present) those their Errors, that obstructed it; then to beat the aire to little purpose, in declaiming against those that did not hear us, and we were sure would little regard us. For Secondly, were it not for the confirming of our Protestant hearers in their present belief of the Truth, against such as will attempt to draw them from us: it would be a very impertinent thing to insist much upon the discovery of Popish Errours in our Churches; whither they that should reap most benefit by such discovery never come. They live among us indeed, which the Turks do not: but since they come not where they may hear us; it is all one to us, in respect of our Sermons, as if they lived as farre from us as the Turks do. But at such times as the Clergy are met together (which is chiefly done at the Visitations) when most of them who are most concerned, both for their own sakes and the peoples that depend upon them, to have a right judgment concerning the Nature and Use of Indifferent things, are present: it seemeth to be very proper, and (by the blessing of God) may conduce very much to the edification of his people in Truth, Peace, and Godliness; that the just power of those that have authority in the Church for making Ecclesiastical Constitutions should be asserted, and the necessity of yielding obedience thereunto when they are made, by all under such authority should be pressed. This is the very truth of the whole businesse. And what is there in all this, to deserve such outcryes? What is there, if men would but soberly consider it, that is not every way agreeable to the dictates both of Christian Prudence and Charity? Thirdly, (which is a very important consideration, and commeth up to the full of the Objection,) we think it more needful, seasonable, and expedient, upon such opportunities, to clear these points in difference betwixt us and our Brethren at home, then to handle any of the controversies in debate betwixt us and those of Rome. Both because the people are in more danger of being mis…led by these, then of being seduced by Papists; and because the Papists make a great advantage (indeed the greatest, and in a manner the whole advantage they have against us) of these home-differences. For although the Emissaries of Rome have long used all the art and diligence possible, to advance the Roman Interest among us: yet the people of England are so generally pre-possessed with a detestation of that Religion (as the people of Spain, France, and Italy are of ours;) that were it not for the advantage they make of the excesses of some troublesome spirits among our selves; they could not have expected to have reaped so plentiful a harvest here, as of late years they have done. But our Brethren, having by their much preaching and inveighing against the Papists, wrought our common people to such a prejudice against her doctrines, that many of them know no other Rule whereby to judge of the soundness of mens Religion, then by the greater or lesser distance it hath from Popery; have thereby withall gained that high esteem of their soundness in Religion above others in the hearts of many of our people (led, as most are, by opinion more then true judgment;) that it is a very easie matter for them to draw multitudes after them into a dislike of any thing, wherein they shall think good to fasten the imputation of being Popish. For preventing whereof, if we do our best endeavour upon all good occasions to undeceive, them first, and by them the people; by letting them see, (if they will but open their eyes,) how unsound the principles are they go upon, and how unsafe the practises those principles lead unto: Who can justly blame us for so doing?
§. XI. To the substance of the Second Objection, (if I may with their leave and without their offence, pass by that quaint minute piece of wit, of Paper-pellets and Canon-bullets;) I shall need make no farther answer, then what hath already been given to the First. Only I shall ex abundanti adde two things: the one, concerning my self; the other, to the Objectors. For my selfe; if I be not much mistaken, I have been so far from offending in the kinde objected, that I may seem rather to have offended too much on the other hand. The substance of the matter both against Papists and others, is I hope all along justifiable. And then, if some sharper expressions both against them and others have here and there slipt from my tongue or pen, (such as heat and indignation in our greener years are apt to suggest;) they that are ingenuous, considering how long it is since those Sermons were preached, may be pleased to pardon it, upon the old plea Dandum aliquid aetati. As for them; that they preach against Popery, I not at all mislike: Only I could wish, that these two Cautions were better observed, then (as far as I can make conjecture of the rest, by the proportion of what hath come to my knowledge) I fear they usually are, by the more zealous of that party. viz. 1. That they do not through ignorance, prejudice, or precipitancy call that Popery, which is not; and then under that name and notion preach against it. 2. That they would do it with the less noise, and more weight. It is not a business merely of the Lungs but requireth Sinews too. Or (to use their own metaphor) let them not think that casting of squibs will do the deed, or charging with powder alone: that will give a crack indeed, and raise a smoak; but unless they have bullet as well as powder, it will doe little execution.
§. XII. To the Third Objection. I say first; That we have indeed no higher or other esteem of Ceremonies, then as of indifferent things: yet we do not count them Trifles; otherwise then as in comparison with necessary duties. But let Ceremonies (secondly) be as very Trifles, as any man can imagine them to be; yet Obedience sure is no Trifle. They mis-state the Question, when they talke of pressing Ceremonies. It is Obedience (formally) that is required: Ceremonies not otherwise pressed, then as the matter wherein that Obedience is to be exercised. If a Master appoint his servant to do some small matter that he thinketh fit to have done, though in it selfe of no great moment; yet he will expect to be obeyed: and it is great reason he should. If in such case the servant should refuse to do the thing appointed, because he hath no minde thereunto, and should receive a check or correction for such refusal: could he either sufficiently excuse his own fault, or reasonably complain of his Master for dealing hardly with him, by saying the thing was but a Trifle? Is it not evident, that the thing which made the Master angry, and the Servant an offender in that Case, was not (precisely and formally) the leaving of the thing undone, (which had it not been commanded, might have been left undone without any fault or blame at all;) but the refusing to do it, when he that had a right to his service commanded him? Wherefore Thirdly, that which is said of some mens doting so extremely on Ceremonies, might have been well enough spared. I know no true son of the Church of England, that doteth upon any Ceremony, whatsoever opinion he may have of the decency or expediency of some of them. If any do; le… him answer for himself. Among wise men, he will hardly pass for a wise man, that doteth upon any. Nor will he, I doubt, prove a much wiser man, that runns into the contrary extreme, and abhorreth all. It is true Fourthly, that there have been long and unkinde quarrels about these things? More is the pity! but where is the fault? To whom is the beginning, and to whom the continuance of a quarrel rather imputable? to him, that demandeth his right? or to him that with-holdeth it from him? For this is the plain Case in short: The Bishops (under the King) require obedience to the Lawes Ecclesiastical; these men refuse to give it. So began the quarrel at first: and upon the same termes it continued. If the Obedience challenged were indeed due to those Lawes; then did our Brethren both begin the quarrel, and hold it on: if it were not, then must the whole blame lye upon those that claimed it unjustly, and not upon them. So that in the winding up of the business, the whole Controversie will devolve upon this point; Whether to the lawes Ecclesiastical obedience be due or not? For the right determining whereof, (for so much as it is confest on all …ands, that Obedience is due to Lawful authority commanding lawful things) two other points are to be resolved the one, concerning the authority by which the Constitutions were made; the other, concerning the lawfulness of the things therein required; The Presbyterians of the Kirk flatly and directly deny both: Ours, less forward to declare their opinion in the former point, have chosen rather to stand upon the later only. And so the point in issue is briefly this; Whether the things commanded (and particularly the Ceremonies) be lawful, yea, or no. Which bringeth us to the consideration of
§. XIII. The Fourth Objection. Wherein (besides some ill-language, which I love not to stirr into,) they declare, First, what they conceive to be our Opinion, and next what is indeed their Own concerning the Ceremonies &c. in question. In the former; we desire that candor which in all reason and charity they ought to afford us: that they would fix nothing upon us as our opinion, which our selves (who should best know what our own opinion is) protest against, as not our opinion They have been told a thousand times over, in the Sermons and writings of private men, which is also attested and affirmed by the publick declaration of our Church (the most authentick assurance a question of this nature is capable of:) That we place no Necessity at all in these things but hold them to be meerly indifferent. That, when for decency, order, or uniformity's sake, any Constitutions are made concerning them; there is the same necessity of obeying such Constitutions, as there is of obeying other Laws made for the good of the Common-wealth concerning any other indifferent things. That such Necessity, either in the one or the other, ariseth not properly from the authority of the immediate Lawgiver. but from the Ordinance of God, who hath commanded us to obey the ordinances of men for his sake. That such necessity of Obedience notwithstanding, the things remain in the same indifferency, as before. Every way in respect of their Nature; and quoad Rem, (it being not in the power of accidental relations to change the natures of things:) and even in respect of their Vse, and quoad nos thus far, that there is a liberty left for men, upon extraordinary and other just occasions▪ sometimes to do otherwise then the Constitution requireth, extra casum Scandali & Contemptus. A liberty, which we dare not either take our selves, or allow to others, in things properly and absolutely necessary. [Upon which very account (I mean the consideration of the indifferency of the things in themselves) and upon which account alone it is, that many of the Episcopal (that is to say, the true English Protestant) Divines; who sadly resent the voting down of the Liturgy, Festivals, and Ceremonies of the Church by so many former Laws established; heartily desired heretofore the continuance, and as heartily still wish the restitution, and are (by Gods help) ready with their Tongues, Pens and Sufferings to maintain and justifie the Lawful use of the same: do yet so far yield to the sway of the times, and are perswaded they may with a good Conscience so do, as to forbear the use thereof in the publick worship; till it shall seem good to those that are in place of authority either to restore them to their former state (as it is well hoped, when they shall have duly considered the evil consequents of that Vote, they will,) or at leastwise and in the mean time to leave them arbitrary, for men, according to their several different judgments, to use or not to use, which seemeth but reasonable, the like favour and liberty in other kinds having been long allowed to almost all other sorts of men, though of never so distant perswasions one from another:] Lastly, That all Laws made concerning Ceremonies or other indifferent things, whether Civil or Ecclesiastical, are mutable: and as they were at first made by humane authority, so may they from time to time be by humane authority abrogated and repealed. And then and thenceforth they lose their obligation: whereby the necessity of yeelding obedience thereunto wholy ceaseth and determineth; and the things thereby commanded or prohibited return to their primitive and natural indifferency, even in their Vse also, and in respect of us. This is clearly our Opinion: and men may easily so understand us, if they will.
§. XIIII. But their Opinion is, that the things enjoyned are Popish and Superstitious; and consequently unlawful to be used: And this they render as the reason of their non-conformity. And the Reason were certainly good, if the Opinion were true. For the Popishness first: unless we should sue out a writ definibus regundis, aOmnia periclitabuntur aliter accipi quàm sunt, si aliter quàm sunt cognominantur. Tert. de carn. Christi. cap. 13.it will be hard to finde out a way how to bring this Controversie to an issue, much less to an end: the terme hath been so strangely extended, and the limits thereof (if yet it have any,) so uncertain. If they would be intreated to set bounds to what they mean by Popish and Popery, by giving us a certain definition of it: we should the sooner either come to some agreement; or at least understand our selves, and one another the better, wherein and how far we disagreed. In the mean time, it is to me a wonder, that if reason would not heretofore, yet the sad experience of the ill consequents so visible of late time should not have taught them all this while to consider, what infinite advantage they give to the Romish party to work upon weak and wavering souls; by damning so many things under the name of Popery, which may to their understandings be sufficiently evidenced; Some, to have been used by the antient Christians long before Popery was hatched, or but in the egge; and All to have nothing of Superstition or Popery in them, unless every thing that is used in the Church of Rome become thereby Popish and Superstitious. Nor what great advantage they give to our newer Sectaries, to extend the name yet farther. Who, by the help of their New-Lights can discern Popery, not only in the Ceremonies formerly under debate: but even in the Churches and Pulpits wherein they used to preach against Popery, and the Bells wherewith they used to call the people together to hear them. These are by some of them cryed down as Popish; with other things very many, which their Presbyterian brethren doe yet both allow, and practise: though how long they will so doe, is uncertain, if they go on with the work of Reformation they have begun, with as quick dispatch, and at the rate they have done these last two seaven years. The having of Godfathers at baptism, Churching of women, Prayers at the burial of the dead, children asking their Parents blessing, &c. which whilome were held innocent; are now by very many thrown aside, as raggs of Popery. Nay, are not some gone so farre already, as to cast into the same heap, not only the ancient hymne Gloria Patri (for the repeating whereof alone some have been deprived of all their livelyhoods) and the Apostles Creed: but even the use of the Lords Prayer it selfe?—And what will ye do in the end thereof? And what would you have us do in the mean time, when you call hard upon us to leave Popery, and yet would never do us the favour to let us know what it is? It were good therefore, both for your own sakes, that you may not rove in infinitum; and in compassion to us: that you would give us a perfect boundary of what is Popery now; with some prognostication or Ephemerides annexed, (if you please,) whereby to calculate what will be Popery seven years hence.
§. XV. But to be serious, and not to indulge my selfe too much merriment in so sad a business: I believe, all those men will be found much mistaken, who either measure the Protestant Religion by an opposition to Popery; or account all Popery, that is taught or practised in the Church of Rome. Our godly Fore-fathers, to whom (under God) we owe the purity of our Religion, and some of which laid down their lives for the defense of the same, were sure of another minde: if we may, from what they did, judge what they thought. They had no purpose (nor had they any warrant) to set up a new Religion, but to reform the Old: by purging it from those Innovations, which in tract of time (some sooner, some later,) had mingled with it, and corrupted it, both in the Doctrine and Worship. According to this purpose they produced, without constraint or precipitancy, freely and advisedly, as in peaceable times; and brought their intentions to a happy end: as by the result thereof, contained in the Articles and Liturgy of our Church, and the Prefaces thereunto, doth fully appear. From hence chiefly, as I conceive, we are to take our best scantling, whereby to judge what is, and what is not, to be esteemed Popery. All those Doctrines then, held by the modern Church of Rome, which are either contrary to the written word of God; or but super-added thereunto, as necessary points of Faith to be of all Christians believed under pain of damnation: and all those Superstitions used in the worship of God, which either are unlawful, as being contrary to the Word; or being not contrary and therefore abritrary and indifferent, are made Essentials, and imposed as necessary parts of Worship: these are, as I take it, the things whereunto the name of Popery doth properly and peculiarly belong. But as for the Ceremonies used in the Church of Rome; which the Church of England at the Reformation thought fit to retain; not as Essentiall or necessary parts of Gods service, but only as accidental and mutable circumstances attending the same for order, comeliness, and edifications sake: how these should deserve the name of Popish I so little understand, that I profess I do not yet see any reason why, if the Church had then thought fit to have retained some other of those which were then laid aside, she might not have lawfully so done; or why the things so retained should have been accounted Popish. The plain truth is this; The Church of England meant to make use of her liberty, and the lawful power she had (as all the Churches of Christ have, or ought to have) of ordering Ecclesiastical affairs here: yet to do it with so much prudence and moderation, that the world might see, by what was laid aside that she acknowledg'd no subjection to the See of Rome; and by that was retained, that she did not recede from the Church of Rome, out of any spirit of contradiction, but as necessitated thereunto for the maintenance of her just liberty. The number of Ceremonies was also then very great, & they thereby burdensome; and so the number thought fit to be lessened. But for the Choice, which should be kept, and which not: that was wholly in her power and at her discretion. Whereof, though she were not bound so to do, yet hath she given a clear and satisfactory account, in one of the Prefaces usually prefixed before the Book of Common Prayer.
§. XVI. Besides this of Popish, they have bestowed also upon the Ceremonies the Epithet of Superstitious. Which is a word likewise (as the former,) of late very much extended; and standeth in need of a boundary too and a definition, as well as it. But howsoever they do with the words, I must set bounds to my discourse, lest I weary the Reader. The point of Superstition I have had occasion to touch upon (more then once, as I remember) in some of these Sermons; and proved that the Superstition lieth indeed at their dore, not ours. They forbid the things commanded by the Church, under the Obligation of sin, and that Ob…igation arising not from their forbidding them, but from the things themselves, which they judge to be unlawful, and thence impose upon all men a necessity of not using them: which is Superstition. Whereas the Church required obedience indeed to her commands, and that also under the obligation of sin: but that obligation arising not at all from the nature of the things themselves (alwayes held and declared Indifferent;) but immediately from the authority of the Superiour commanding the thing, and originally from the ordinance of God commanding Obedience to Superiours, as already hath been said: and this is not Superstition. For further satisfaction therefore in this matter, referring the Reader to the Sermons themselves; I shall only by way of addition represent to the Objectors S. Pauls demeanor at Athens. Where finding the City aforeign. Act. 17.16.full of Idols, (or wholy given to Idolatry) he doth not yet fall foul upon them, nor exclaim against them in any reproachful manner, no nor so much as call them Idolaters; though they were such, and that in a very high degree: but tempering his speeches with all lenity and condescension, he telleth them only of their Superstition; and that in the calmest manner too, b—22.foreign (the comparative degree in such kind of speaking being usually taken for a diminnent terme.) How distant are they from his Example, with whom every thing they mislike is presently an Idol! Christmas day an Idol, the Surplice an Idol, the Cross after Baptism a great Idol, the Common-Prayer-Book an abominable Idol! When yet, if the worst that can be said against them were granted, the most it could amount to is but Superstition ▪ and till that be granted, which must not be till it be well proved, it is more childish then manly to cry out Superstition, Superstition!
§. XVII. Their next is, a Suspicion (rather then Objection,) and that upon no very good ground. But charity is easily suspicious; nor without cause. Wherein I have somewhat to say, in behalf of my self and other my Brethren; and somewhat by way of return to them. For my self, I had a desire, I may truly say almost from my very childhood, to understand (as much as was possible for me) the bottome of our Religion, and particularly as it stood in relation both to the Papists, and (as they were then stiled) Puritanes; to inform my self rightly, wherein consisted the true differences between them and the Church of England, together with the grounds of those differences. For I could even then observe, (which was no hard matter to do,) that the most of mankind took up their Religion upon trust (as aforeign. Arist. 2. Ethic. 1.Custome or Education had framed them) rather then choise. It pleased God in his goodness to afford me some opportunities sutable to that my desire; by means whereof, and by his good blessing, I attained to understand so much of the Romish Religion, as not only to dislike it, but to be able to give some rational account why I so do. And I doubt not but these very Sermons, were there nothing else to do it, will sufficiently free me from the least suspicion of driving on any design for Rome. As for those other regular sons of the Church of England, that have appeared in this controversie on her behalf: how improbable, and so far forth uncharitable, the suspicion is, that they should be any way instrumental towards the promoting of the Papal interest, may appear (amongst other) by these few considerations following. 1. That those very persons, who were under God the instruments of freeing us from the Roman yoke by casting Popery out of the Church, and sundry of them martyred in the cause; those very persons I say, were great favourers of these (now accounted Popish) Ceremonies, and the chief authors or procurers of the Constitutions made in that behalf. —Hae manus Trojam erigent? II. That in all former times since the beginning of the Reformation, our Arch-Bishops and Bishops with their Chaplains and others of the Prelatical party, (many of them such as have written also in defense of the Church against the Puritanes,) were the principal (I had almost said the only) Champions to maintain the Cause of Religion against the Papists. III. That even in these times of so great distraction, and consequently thereunto, of so great advantage to the factors for Rome; none have stept into the gap more readily, nor appeared in the face of the Enemy more openly, nor maintained the Fight with more stoutness and gallantry, then the Episcopal Divines have done; as their late learned writings testifie. Yea, and some of them such,Bp. Bramhall, Dr. Cofins, &c. as (beside their other sufferings) have layen as deep under the suspicion of being Popishly-affected, as any other of their Brethren whosoever. IIII. That by the endeavours of these Episcopal Divines, some that were bred Papists have been gained to our Church, others that began to waver confirmed and setled in their old Religion, and some that were fallen from us recovered and reduced, notwithstanding all the disadvantages of these confused times: and of each of these, I am able to produce some instance. But I profess sincerely, as in the presence of God and before the world, that I have not known (at least I cannot call to remembrance) to much as one single example of any of this done, by any of our Anti…Ceremonian Brethren, whether Presbyterian or Independent.
§. XVIII. But I have somewhat to return upon these our Brethren, who thus causelesly suspect us. Possibly it will not please them: (foreign.) But I must speak it out, both for the truths sake, and theirs. To wit, that themselves are in truth, though not purposely and intentionally, (whereof in my own thought I freely acquit them,) yet really and eventually, the great promoters of the Roman Interest among us: and that more wayes then one. These three among the rest, are evident. First, by putting to their helping hand to the pulling down of Episcopacy. It is very well known to many, what aforeign. Naz. Orat. 14.rejoycing that Vote brought to the Romish party. How even in Rome it self they sang their Io Paeans upon the tidings thereof, and said triumphantly, Now the day is ours; Now is the fatal blow given to the Protestant Religion in England. They who by conversing much with that Nation, were well acquainted with the fiery turbulent spirits of the Scottish Presbyterians, knew as well how to make their advantage thereof▪ and handled the matter with so much cunning by fomenting their discontents underhand, till they had framed them, and by their means some of the same party here, to become the fittest instruments for the carrying on of their great design. And this I verily believe was the very Master-piece of the whole plot. They could not but foresee (as the event hath also proved,) that if the old Government, a main pillar in the building, were once dissolved, the whole fabrick would be sore shaken, if not presently shattered in pieces and ruined; things would presently run into confusion; distractions and divisions would certainly follow: And when the waters should be sufficiently troubled and mudded, then would be their opportunity to cast in their nets for a draught. Some bBaxter agrem. p. 46.who have undertaken to discover to the world the great plot the Papists had of late years for the introducing of Popery in the several parts of it, might have done well to have taken some little notice of this also, (I wonder how they could look beside it,) being so visible; and indeed the fundamental part of the plot. Without which, neither could the sparks of Errors and Heresies have been blown to that height, nor that Libertinisme (and some other things therewith mentioned) have so soon overspread the whole face of the Land, as now we finde they have done. Secondly, they promote the interest of Rome, by opposing it with more violence, then reason. Which ought not to seem any strange thing to us: since we see by daily experience the like to happen in other matters also. Many a man, when he thought most to make it sure, hath quite marred a good business, by over-doing it. The most prudent, just, and (in all likelihood) effectual way to win upon an adversary is, by yielding him as much, as with safety of truth can be yielded: who, if he shall finde himself contradicted in that which he is sure is true, as well as in that which is indeed false, will (by a kinde of Antiperistasis) be hardned into more obstinacy then before, to defend all (true and false) with equal fierceness. It hath been observed by some (and I know no reason to question the truth of the observation,) that in those Counties (Lancashire for one) where there are the most and the most rigid Presbyterians, there are also the most and the most zealous Roman-Catholicks. Thirdly, they promote the interest of Rome, and betray the Protestant Cause: partly by mistaking the Question (a very common fault among them;) but especially through the necessity of some false principle or other; which having once imbibed, they think themselves bound to maintain. Some of them, especially such as betook themselves to preaching betimes, and had not the leisure and opportunity to look much into Controversies, understand very little (as it is impossible they should much) of the true state of the Question in many controverted points: and yet to shew their zeal against Popery (c)foreign Naz. (edit. Paris.) p. 338.are for ward enough to be medling therewithall in the Pulpit. But with so much weakness and impertinency not seldome, that they leave the Question worse then they found it; and the Hearer, if he brought any doubts with him, to go from Sermon more dis-satisfied, then he came. The rest of them, (that have better knowledge) are yet so bound up by some false Principle or other they have received, that they cannot without deserting the same (and that they must not do, whatsoever betideth them) treat to the satisfaction of a rational and ingenuous adversary. Among those false Principles, it shall suffice for the present to have named but this one, That the Church of Rome is no true Church. The disadvantages of which assertion to our Cause in the dispute about the visibility of the Church (besides the falseness and uncharitableness of it,) their Zeal, or Prejudice rather, will not suffer them to consider. With what out-cries was Bp. Hall (good man, who little dream't of any peace with Rome) pursued by Burton and other Hot spurs, for yielding it a Church. Who had made the same concession over and over again before he was Bishop (as Iunius, Reynolds, and our best Controversy-Writers generally do) and no notice taken, no noise made, of it. You may perceive by this one instance, where the shoe wringeth.
§. XIX. In their next, that they may not appear so uncharitable as to suspect their Brethren without cause, they tell us upon what ground they so do: viz. these two; the Endeavours of Reconciliation, in the Sixth; and the pressing of Ceremonies, in the Seventh, Objection. As to the former; First, All endeavours of Peace (without loss of Truth,) are certainly commendable in the undertakers: prove the event as it will. foreign Rom. 12. is every mans warrant for that. If any particular private man have made overtures of peace in this kinde upon other termes then he ought, let him answer it as he can▪ what is that to us? Admit Secondly, (which I fear is too true,) that there is little hope, scarce a possibility of reconcilement, if we well preserve, as we are are in conscience bound, the truth and purity of our religion: yet ought not that fear to hinder any man, fitted with abilities and opportunities for it, from such Endeavours whereof, whatsoever the success be otherwise, these a good effects will follow. 1. It will be some comfort to him within his own bosome, that he hath done, what was his duty to do, to his utmost power: And it will appear to the world, where the business stuck, and through whose default most the Endeavour proved …ruitless. Thirdly, though there be little hope (and since the Trent Councel less then before,) of bringing things to a perfect agreement ▪ yet methinks it should be thought worth the while (Est quodum prodire tenus, si non datur ultra.) to bring both sides to as near an agreement, Horat. 1. ep. 1.and reduce the differences to as small a number, and as narrow a point, as may be. That if we cannot grow to be of the same belief in every thing: we might at least be brought to shew more Charity either to other; their to damn one another for every difference; and more Ingenuity, then to seek to render the one the other more odious to the world then we ought, by representing each others opinions worse then they are.
§ XX. The Seventh Objection containeth the other ground of their said former suspicion: to wit, the vehement pressing of the Ceremonies. Wherein First, they do not well, in calling them Popish and Superstitious; but that having already fully cleared, I shall not now insist upon. Secondly, by requiring to have some Command or Example of Scripture produced, to warrant to their consciences the use of the Ceremonies; They offer occasion to consider of that point, wherein the very Mystery of Puritanisme consisteth: viz. That no man may with a safe conscience do any thing, for which there may not be produced, either Command or Example from the Scripture. Which erroneous Principle, being the main foundation, upon which so many false conclusions are built; and the fountain, from which so many acts of sinful disobedience issue, would well deserve a full and through-Examination. But, this Preface being already swollen far beyond the the proportion I first intended; and for that I have heretofore, both aSerm. 4. ad Clerum.in one of these Sermons and bPref. to 20. Serm.elsewhere, discovered in part the unsoundness thereof: I am the willinger both for mine own ease and the Readers, to refer him over thither, and to spare mine own farther labour here. Considering Thirdly, that in the present case we need not flinch for fear of any harme that Principle could do us, should it be admitted as sound, as they would have it: For we have both Commands and Examples in the Scriptures, to warrant both the prescribing and the using of the Ceremonies. Though not as specified in their particulars: yet as either comprehended in the General, or inferred by way of Proportion. Which kinde of Warranty from Scripture, themselves are by force of argument driven to allow, as sufficient: or else they would be at a loss for a hundred things by them daily done, upon no better or other warrant then that. For Commands then, we have besides that grand Canon 1 Cor. 14.40. [Let all things be done decently, and according to order,] all those Texts, that either contain the right and liberty we have to all the Creatures of God to use them for our service without scruple [All things are lawfull, nothing unclean of it self. To the pure all things are pure, &c.] or require Subjection and Obedience to Superiours [Let every soul be subject to the higher powers. Submit to every ordinance of man, &c.] And as for Example, I think I could readily produce a full Score, and not bate an Ace, of some Ceremonies and circumstantial actions, ordered, used or done by holy men even in the old Testament, (who yet were more strictly tyed to prescript forms then Christians are under the Gospel:) for the doing whereof it doth not appear, that they either had any command from God, or were guided by any former precedents, or expected any other warrant then the use of their reason and of prudential discourse; What warrant else had David for his purpose of building a Temple to God; which yet c2 Sam. 7.2, 3.Nathan the Prophet of God approved, yea which d1 King. 8.8.God himselfe approved of? Or what, Salomon for keeping e2 Chr. 7.8, 9.a feast of seven dayes for the dedication of the Altar? Or what, Ezekiah for f—30.23.continuing the feast of unleavened bread seven dayes longer then the time appointed by the Law? Or what, Mordecai and Ester for making gEster. 9.20. &c.an Ordinance for the yearly observation of the feast of Purim? Or what lastly, Iudas and the Maccabes for ordeining h1 Mac. 4.9.the feast of the Dedication of the Altar to be kept from year to year at a set season for eight dayes together: which solemnity continued even in the dayes of Christ, and seemeth to have been by him approved iJoh. 10.22.in the Gospel. The building of Synagogues in their Town, the wearing of sackcloth and ashes in token of humiliation, kZach. 8.19.the four fasts mentioned Zach. 8. whereof one only was commanded, with sundry other, I omit for brevities sake. Instances enow, and pregnant enough, to manifest how very much our brethren deceive themselves, by resting upon so unsound a Principle; and that upon a meer mistake: as will appear presently by
§. XXI. Their Eighth and last Objection. Wherein they seem to lay an imputation upon all those that stand for the Ceremonies as if they consequently denyed the sufficiency of the Scripture. For answer hereunto, first, it is freely confessed, that the acknowledging of the holy Scriptures to be a perfect Rule of Faith and Manners, is the main Article of the Protestant Religion, as opposed to the Romish. But that all that stand for the Ceremonies should deny the same, is so manifestly untrue; or indeed that some of the Church of England should deny that, which is so clearly contained in the Articles of the Church whereunto he hath subscribed, so improbable: that it might well pass for a perfect Calumny, were not the original occasion of their mistake herein so apparent, if but even from the manner of their discourse in the present business. The true state whereof, Secondly, is this. The things wherein the power of Christianity consisteth, are of two sorts; Credenda, and Agenda: which we usually express by Faith and Manners. And the Scripture we acknowledge to be a perfect Rule of Both: yet not as excluding the use of Reason; but supposing it. When God gave us the light of his holy Word; he left us, as he found us; reasonable creatures still: without any purpose, by the gift of that greater and sublimer light, to put out the light he had formerly given us (that of Reason) or to render it useless and unserviceable. Of which light the proper use, and that which God intended it for when he gave it us, is, that by the helpe thereof we might be the better enabled to discern Truth from Falshood, that we might embrace the one, and reject the other; and Good from Evil, that we might do the one, and shun the other. Our Reason therefore is doubtlesse a good Rule both for things to be believed, and for things to be done; so far as it reacheth: but no perfect Rule at all, rather a very imperfect one; because it reacheth not home. To supply the defects whereof, (dimme as it is even in Naturall and Morall things, but dark as darkness it self in things Supernaturall and Divine,) it was, that it pleased the wisdome and goodness of our God to afford us another Light, (viz. that of supernatural revelation in his holy word,) without which we could never, by the light of Reason alone, have found out the right way that leadeth to eternal happiness. So that God having first made us reasonable Creatures, and then vouchsafed us his holy word, to instruct us what we are to believe and to do, either as Men or as Christians: We are now furnished with as perfect, absolute and sufficient a Rule both of Faith and Manners, as our condition in this life is capable of. And it is our duty accordingly, to resign our selves wholy to be guided by that Word, (yet making use of our Reason withall, in subordination and with submission thereunto) as a perfect Rule both of Faith and Life. This being clearly so, and the Scripture by consent of both parties acknowledged to be the perfect Rule of what we are to believe, as well as of what we are to do: I earnestly desire our Brethren to consider, what should hinder a Christian man from doing any thing, that by the meer use of his Reason alone he may rightly judge to be lawful and expedient, though it be not commanded or exampled in the Scriptures, so as it be not contrary thereunto; more then from believing any thing, that by the like use of his Reason alone he may rightly judge to be true or credible, though the same be not revealed or contained in the Scripture, nor is contrary thereunto. I do without scruple believe a Mathematical or Philosophical truth or a probable historical relation, when I read it or hear it; and I believe an honest man upon his word in what he affirmeth or promiseth; though none of all these things be contained in the Scripture: and thus to believe, was never yet by any man (that I know of) thought derogatory to the sufficiency of Scripture, as it is a perfect Rule of Faith. Why I may not in like manner wear such or such a garment, use such or such a gesture, or do any other indifferent thing (not forbidden in Scripture) as occasions shall require, without scruple; or why thus to do should be thought derogatory to the sufficiency of scripture, as it is a perfect Rule of Manners, I confess I have not the wit to understand. Since there seemeth to be the like reason of both; let them either condemne both, or acquit both: or else inform us better, by shewing us a clear and satisfactory reason of difference between the one and the other. foreign. This is the main hinge, upon which the whole dispute turneth, and whereunto all other differences are but appendages. The true belief, and right understanding of this great Article concerning the Scriptures sufficiency, being (to my apprehension) the most proper Characteristical note of the right English Protestant, as he standeth in the middle between, and distinguished from, the Papist on the one hand, and the (sometimes styled) Puritan on the other. I know not, how he can be a Papist, that truly believeth it: or he a Puritan that rightly understandeth it.
§. XXII. Having thus answered the several Objections aforesaid, wherewith it may be some, that stand freer from prejudice then their fellows, will be satisfied: if any shall yet aske me, why I plead still so hard for Ceremonies, now they are laid down, and so no use either of them, or of any discourse concerning them; I have this to say. First, I saw my selfe somewhat concerned to prevent (if I could) the mis-censuring of these Sermons; in sundry of which the Questions that concern Ceremonies are either purposely handled, or occasionally touched upon: which could not be done, without vindicating the Ceremonies themselves, as the subject matter thereof. Secondly, hereby they that were active in throwing them down, may be brought to take a little more into their consideration, then possibly they have yet done, upon what grounds they were thereunto moved, and how sound those grounds were: that if it shall appear they were then in an Error (and they consider withall, what disorder, confusion, and libertinisme hath ensued upon that change) they may be sensible of it, and amend. But Thirdly, whatsoever become of the Ceremonies, which are mutable things: the two Doctrines insisted on concerning them, (the one, touching the Power that Governors have to enjoyn them; the other touching the Duty that lyeth upon Inferiours to observe them when they are enjoyned;) being Truths, are therefore alwayes the same, and change not. It is no absurdity, even at mid-winter, when there is never a flower upon the bough, to say yet Rosa est flos. Lastly, a time may come when either the same Ceremonies may be restored, or others substituted in their rooms: and then there may be use again of such reasons and answers, as have been pleaded in their defense. For I doubt not but those that shall from time to time have the power to order Ecclesiastical affairs, if disorders or inconveniencies shall continue to grow after the rate and proportion they have done for some years past, will see a necessity of reducing things into some better degree of Decency, and Vniformity, then now they are: Which it is not imaginable how it should be done, without some Constitutions to be made concerning Indifferent things to be used in the publick worship; and some care had withall to see the Constitutions obeyed. Otherwise the greatest part of the Nation will be exposed to the very great danger (without the extraordinary mercy of God preventing) of quite losing their Religion. Look but upon many of our Gentry, what they are already grown to from what they were, within the compasse of a few years: and then Ex pede Herculem; by that, guess, what a few years more may do. Do we not see some, and those not a few, that have strong natural parts, but little sence of Religion, turned (little better then professed) Atheists? And othersome, nor those a few, that have good affections, but weak and unsetled judgments, or (which is still but the same weakness) an over-weening opinion of their own understandings, either quite turned, or upon the point of turning Papists? These be sad things, God knoweth, and we all know: not visibly imputable to any thing so much, as to those a—Sempérne Getis discordia nostra Proderit? Claudian. 2. in. Ruffin.distractions, confusions, and uncertainties that in point of Religion have broken in upon us, since the late changes that have happened among us in Church-affairs. What it will grow to in the end, God onelyonly knoweth: I can but guesse.
§. XXIII. The Reverend Arch-Bishop Whitgift, and the learned Hooker, men of great judgment, and famous in their times, did long since foresee, and accordingly declared their fear, that if ever Puritanism should prevail among us, it would soon draw in Anabaptism after it. At this Cartwright, and other the advocates for the Disciplinarian interest in those dayes, seemed to take great offence: as if those fears were rather pretended to derive an odium upon them, then that there was otherwise any just cause for the same; protesting ever their utter dislike of Anabaptism, and how free they were from the least thought of introducing it. But this was onelyonly their own mistake; or rather Jealousie. For those godly men were neither so unadvised, nor so uncharitable, as to become Judges of other mens thoughts or intentions, beyond what their actions spoke them. They only considered, as prudent men, that Anabaptisme had its rise, from the same Principles the Puritans held; and its growth, from the same courses they took: together with the natural tendency of those principles and practises thitherward; especially of that one principle, as it was by them mis-understood, that the Scripture was adaequata agendorum regula, so as no thing might be lawfully done without express warrant either from some command, or example therein contained. The clue whereof, if followed on as farre as it would lead, would certainly in time carry them as farre as the Anabaptists were then gone. But that it was no vain fear, the unhappy event hath proved; and justified them: since what they feared is now come to pass, and that in a very high degree. Yet did not they see the threed drawn out to that length, as we have seen it; (the name of Quakers, Seekers, &c. not then heard of in the world:) but how much farther it will reach none can say; for no man yet ever saw the bottome of the clue. Only I may not dissemble, what my own fears have long been, and yet are: That if things shall still go on, according as they have begun, and hitherto proceeded; the application that some have made of that passage Iohn 11.48. Venient Romani, & capient gentem nostram, will prove but too true a Prophecy; and Popery will over-run all at the last. Whether there be just cause so to fear, or no; I leave it to wiser men to judge: when (together with what hath been aSect. 18. suprà.already said concerning the great scandals and advantages given to the Papists by our confusions,) they shall have duly considered the probability of what I shall now farther say. It is a wonder to see, in how short a time our Anti-Ceremonian Brethren are strangely both multiplyed, and divided; multiplyed in their number, but divided by their opinions and subdivided into so many several tribes and families: that their power is nothing so much encreased by that multiplication, as it is weakned by these divisions. In as much as many of those Sects into which they have spread and diffused themselves, are not more opposite to the Truth (the only property wherein they all agree,) then they are one to another: in so farre that the establishment of any one cannot be, but by the destruction of all or most of the rest. This experience giveth us to see, how impossible a thing it is, they should long hold together in one entire body for their own preservation. But whilest they are still crumbling into fractions and factions, biting and ready to devour one another: a vigilant adversary, that is intent upon all advantages and opportunities, may, when he spieth his time, overmaster them with much ease and little resistance. Whereas the Papists on the other side, are by the very nature (as I may say) of their Religion, and the fundamental Principle thereof (viz. to believe as the Church believeth) tyed together in a fast unity amongst themselves, against all opposers of their Church, or of any point of Faith defined by the Church. So that these holding all together as an embodied Army, and those dispersed abroad in scattered troops and many small parties: Who is like to become Master of the Field, is no hard matter to judge. Neither will the supposed (and I fear, truly supposed) greater number of Atheists, then either Papists or Sectaries, be any hinderance to the Papists, for finally prevailing. Because it is not for the interest of the Atheist and his Religion (pardon the boldness of the Catachresis) to engage either for or against any side farther than a jeer. But to let them fight it out, keep himself quiet till they have done, and then *Ad rerum momenta cliens, sese… daturus Victori. Claud. de bell. Gild.clap in with him that getteth the day. He that is of no Religion, can make a shift to be of any, rather then suffer. And the Atheist, though he be in truth and in heart neither Protestant nor Papist, nor any thing else; yet can he be in face and outward comportment either Protestant or Papist or any thing else, (Iew or Turk if need be) as will best serve his present turn. That this is their minde, some of them bPref. to Hob… of Election.in a bravery have given us to understand, plainly enough and in print.
§. XXIIII. And is it not high time then, trow we, to look about us? Hannibal ad portas. When the danger is so great, and so near withall, even at the door: shall we be so reachlesly wilfull, as neither to open our eyes to see it our selves, nor endure with patience, that any body else should tell us of it? —foreign— What I have now said, how it will be taken, I know not: Prophets are seldome welcome, that Prophecy unwelcome things. But truly, at the sad apprehension of the dangerous condition we now stand in, and in zeal for the safety and honour of my dear Mother the Church of England, which hath nourished me up to become a Christian and a Protestant (that is to say, a pure pute Christian without any other addition or Epithete:) my heart waxed hot within me, and the fire so kindled, that (foreign) I could not forbear but upon the first opportunity offered, once more to give Vent thereunto, by laying open the second time my inmost thoughts to the view of the world. Which I have done with the greatest plainness and freedom, that (avoiding bitterness) was possible for me to do. I was willing to sharpen my style, I confess, that it might enter. as it was but needful, where the skin was callous. But with the only intention (as the great searcher of all hearts knoweth) by putting the patient to a little smart at the first piercing of the Sore, to give future ease to the part affected: and not at all, by angring the Sore, to make it worse. With which Protestation I hope the more sober among them will rest satisfied; I mean the moderate Presbyterian especially. Of which sort I know many, whom I verily believe to be godly and conscientious men, (though in error,) and whom I therefore love and honour. These are the only adversaries in this controversie, whose spirits are in a disposition and capacity to be wrought upon in a rational way. As for the rest, (I mean the rigid, Scotised, through-paced Presbyterian on the one side, and the giddy Enthusiast on the other,) such is their either obstinacy or madness, that it is vain to think of doing any good upon them by argument: till it shall please God to make them of more humble and teachable spirits. I entreat the Reader, if he shall meet with any thing herein written, that hath any bitterness in it, or but sharpness, more then one that would deal plainly cannot avoid that he would take it as meant against these last only, and not at all against those of the former rank, whom I never meant to exasperate. Hear the conclusion of the whole matter; Read without gall, or prejudice. Let not Truth fare the worse for the Plainness. Catch not at syllables and phrases. Study and seek the Churches peace. Judge not anothers servant, who must stand and fall to his own Master. Keep Faith and a good Conscience. Bear one anothers Burdens, and so fulfil the Law of Christ.
Consider what hath been said, and pray to the Lord to give us all a right understanding in all things. Amen. Amen.
Botheby Paynell July 13. MDCLVII.
Placere singulis volam; sed ut prosim:
Nec displicere metuam; dummodo prosim.
Scazon.