Sermon Preached 8 October 1641, Sermon
Imprimatur
IO. FELL Vicecan. Univ. OXON. Aug. 9. An. 1669.
AD CLERUM. A SERMON Preached at a VISITATION holden at GRANTHAM In the COUNTY and DIOCESS of Lincolne, 8. Octob. 1641.
By a late Learned PRELATE.
Now Publiſhed by his own Copy.
Sirac. 3. 24.
For many are deceived by their own vaine opinion: and an evil ſuſpicion hath overthrown their Judgment.
OXFORD, Printed by H. Hall Printer to the UNIVERSITY for Ric. Davis, 1670.
MATTH. 15. 9.
But in vain they do worſhip me, teaching for doctrines the commandments of men.
1. OUr Saviour ſometimes forewarneth his Diſciples to beware of the leaven of the Phariſees. Which leaven, as he expoundeth himſelf, (and he beſt knew his own meaning,) was of two ſorts: the leaven of hypocriſie, Luk. 12. and the leaven of corrupt and ſuperſtitious doctrine, Matth. 16: Wee read 1 Cor. 5. Luk. 12. 1. Matth. 16. 12. 1 Cor. 5. 8.of a third ſort, and that is the leaven of maliciouſneſs: which alſo uſually accompanieth the other two. Where any of the three are in abundance, but eſpecially where they all meet and abound, (as in theſe Phariſees) it is impoſſible by any care or cunning ſo to keep them hidden, as not to bewray themſelves upon occaſion to an obſerving eye. As you know it is the nature of leaven, though it be hidden never ſo deep in a heap of meale, to work up to the top, ſo that a man may certeinly know by the effects, and be able to ſay, that there it is. In the ſtorie of this preſent Chapter, the Phariſees diſcover all the three; Malice, Hypocriſie, and Superſtition. Their Malice againſt Chriſt, although it appeared ſufficiently in this, that their quarrelling his Diſciples for eating with unwaſhen hands was with the intent to bring an odium upon him for not inſtructing them better: yet he paſſeth it by, without taking any ſpecial notice thereof. It may be, for that his own perſon was chiefly concerned in it. But then the other two, their Hypocriſie and Superſtition, in rejecting the Commandments of God for the ſetting up of their own Traditions; becauſe they trencht ſo neer and deep upon the honour of God his heavenly Father, he neither would nor could diſſemble. But themſelves having given him the occaſion by asking him the firſt queſtion. [Why doe thy Diſciples tranſgreſs the tradition of the Elders?] he turneth the point of their own weapon full upon them again as it were by way of recrimination not Percutit illos atrociore recriminatione. Eraſ. in Paraphr. foreign, Chryſ. Hom. 51.without ſome ſharpneſs, do you blame them for that? But why then do you your ſelves alſo tranſgreſs the Commandment of God by your Tradition? which is a farre greater matter.
That is their Charge, verſ. 3. Which having made good by one inſtance taken from the fift Commandment, 2.(more he might have brought; but it needed not; this one being ſo notorious and ſo convincing:) he thenceforth doubteth not to call foreign. Chryſoft. ibid. Iſai. 29. 13.them Hypocrites to their faces, and to apply to them a paſſage out of the Prophet Eſaias very pat to his purpoſe. Wherein the Prophet charged the people of thoſe times with the very ſame crimes, both of them, whereof theſe Phariſees are preſently appealed: to wit, Hypocriſie, and Superſtition; Hypocriſie in their Worſhip, and ſuperſtition in the Doctrine. The Leaven whereof, by how much more it ſwelled them in their own and the common opinion, making them to be highly eſteemed among men for their outward preciſeneſs and ſemblances of holyneſs: foreign.by ſo much the more it ſowred them towards Almighty God, rendring the whole lump of their ſo ſtrict Religion abominable in his ſight. So true Acts 26. 5. Luk. 16. 15.is that of our Saviour, Luk. 16. That which is highly eſteemed among men, is abomination in the ſight of God. Their Hypocriſie he putteth home to them in the Verſes before the Text; Ye Hypocrites, well did Eſatas propheſie of you, ſaying, This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is farre from me. That done, he forgetteth not to remember them of their Superſtition too: continuing his allegation out of the Prophet ſtill, in the words of my Text, But in vaine do they wohſhip me, teaching for doctrines the commandments of men.3.
This later verſe I have choſen to entreat of alone foreign. 1 Tim. 4. 2.at this time. For although Hypocriſie and corrupt teaching do often go together, as in thoſe Jewes whom the Prophet long before reproved, and in theſe Phariſees whom our Saviour here reproveth: yet have I purpoſely ſevered this verſe from the former in the handling, moved thereunto out of a double conſideration. Firſt, becauſe Hypocriſie lurking more within, we are not able to pronounce of it with ſuch certainty; neither (if we were) have we indeed any good warrant ſo to doe: as we may of unſound Doctrines which lye more open to the view, 1 Theſſ. 5. 21. 1 Joh. 4. 1.and are allowed to our examination. Secondly, and eſpecially, becauſe hundreds of thoſe my brethren whom I cannot in reaſon excuſe from ſymbolizing with the Phariſees in teaching for doctrines the commandments of men, (which is the fault reproved in this verſe;) I cannot yet in charitie and in my own thoughts, but acquit from partaking with them in (the meaſure at leaſt of) that their foul hypocriſie, wherewith they ſtand charged in the former Verſes.
The Words themſelves being one entire propoſition; to ſtand upon the curious dividing of them would be a matter of more oſtentation than uſe: And the truth thereof alſo, when the meaning is once layd open, will be ſo evident, that I ſhall preſume of your aſſent, without ſpending much time in the proof. The main of our buſineſs then upon the Text at this time muſt be Explication, Application, and Uſe: Firſt the Explication of the Words; then the Application of the Matter; and laſtly ſome Corollaries inferred there from for our Uſe. Which for your better underſtanding and remembrance I ſhall endeavour to do as plainly and orderly as I can.
As for the Words firſt. There are three things in them that deſire Explication: Firſt, what is meant 4.by the commandements of men; ſecondly, what it is to teach ſuch Commandements for doctrines; thirdly, how and in what reſpect they that teach ſuch doctrines may be ſaid to worſhip God in vain. For the firſt: foreign, or foreign, a Commandment, properly and ſtrictly taken, is an affirmative precept, requiring ſomething to be done: the contrary whereof is a Prohibition or negative precept, forbidding the doing of ſomething. But in the Holy Scriptures, (as in our common ſpeech alſo,) the word is uſually ſo extended as to comprehend both, (Prohibitions alſo, as well as Commandements properly ſo called.) The reaſon whereof is, becauſe Affirmatives, and Negatives do for the moſt part mutually include and infer the one the other: As in the preſent caſe it is all one, whether the Phariſees ſhould command men to waſh before meat, or forbid them to eat before they had waſhed. We call the whole Decalogue the ten Commandements, though there be Negative Precepts foreign &c. Mark 10. 19. Luke 18. 20.there as well as Affirmative, yea more Negative than Affirmative. And thoſe Negatives [Touch not, Taſt not, Handle not,] are called the Commandements of men, Col. 2. 22. Which place I note the rather, becauſe the appellation here uſed, and cited out of Eſai. 29. according to the Septuagint [foreign] are not found any where elſe in the whole Teſtament beſides in the relation of this ſtorie, ſave in that one place onelyonly. By the analogy of which places, in as much as there is mention made in them all as well of Doctrines, as of Commandements, and that in ſome of them with the Conjunction Copulative between them; we are warranted to bring within the extent of this word, according to the general intention and ſcope of our Saviour in this place, Doctrinals as well as Morals: that is to ſay, as well thoſe that preſcribe unto our Judgments, what we are bound to believe or not to believe in matter of Opinion; as thoſe that preſcribe unto our Conſciences, what we are bound to do or not to do, in matter of Practice. Although the ſpecial occaſion whereupon our Saviour fell into this diſcourſe againſt the Phariſees, and the ſpecial inſtance whereby he convinceth them, do withall ſhew, that the Morals do more principally, properly, and directly fall under his particular intention and ſcope therein. In the full extent of the word then, all thoſe preſcriptions are to be taken for the Commandements of men, wherein any thing is by humane Authority either injoyned or forbidden to be believed or done, (eſpecially to be done,) which God in his Holy Word hath not ſo enjoyned or forbidden. Jonadab's command to the Rechabites, that Jer. 35. 6.they ſhould not drink Wine, they nor their ſons for ever; and the Phariſees tradition here, that none ſhould eat with unwaſhen hands; were both the commandements of men.
This is clear enough, yea and good enough hitherto, if there were no more in it but ſo. For you 5.muſt obſerve, (or elſe you quite miſtake the Text, and the whole drift of it,) that it is no part of our Saviours meaning, abſolutely and wholly to condemne all the Commandements of men. For that were to cut the ſinews of all Government and Order, and to overturn Churches, Kingdoms, Corporations, Families, and all other both greater and leſſer Societies of men: none of all which can be upheld without ſome poſttive Laws and Sanctions of mans deviſing. We do not therefore find, that either Jonadab was blamed for commanding the Rechabites not to drink wine; or that they were blamed for obſerving his commandement therein. But rather on the contrary that God well approved both of him and them, yea and rewarded them for their obedience unto that Jer. 35. 18, 19.command; though it were a command but of mans deviſing, and had no more than a bare humane Authority to warrant it. And therefore thoſe men are very wide, that vouch this Text againſt the Eccleſiaſtical Abridgm. Linc. p. 44.Conſtitutions or Ceremonies with ſuch confidence, as if they were able with this one Engine to take them all off at a blow: not conſidering, that it is not barely the Commandments of men, either materially or formally taken, (that is to ſay, neither the things commanded by men, nor yet mens commanding of them;) but it is the teaching of ſuch Commandments for Doctoines, that our Saviour here condemneth the Phariſees for. What that is therefore, we are next to enquire, foreign, teaching for doctrines the commandments of men.
In the 29. of Eſaie, the ſubſtantives have a 6.Conjunction copulative between them in the Septuagint; and they are read in the very ſame manner and order [foreign] by St. Paul, alluding thereunto in Col. 2. But in the Greek Text in all Copies extant both here and in Mark 7. where the ſame Hiſtorie is related, they are put without the Per appoſitionem. Eraſm. Beza.Conjunction, by Appoſition, as the Grammarians call it. The meaning is the ſame in both readings; onelyonly this latter way it appeareth better, and it is in effect this: Whoſoever ſhall endeavour to impoſe upon the judgments of men, in credendis, or in point of faith, any thing to be believed as a part of Gods holy truth; or ſhall endeavour to impoſe upon the Conſciences of men, in agendis, or in point of manners, any thing to be obſerved as a part of Gods holy will, which cannot be ſufficiently evidenced ſo or ſo to be, either by expreſs teſtimonie of the written Word of God, rightly underſtood and applied, or by clear natural and neceſſary deduction therefrom according to the Laws of true Logical diſcourſe; is guilty more or leſſe of that Superſtition our Saviour here condemneth in the Phariſees, of teaching for Doctrines the commandments of men.
And a fault it is of a large comprehenſion. It taketh in all additions whatſoever, that are made 7.to that abſolute and all ſufficient Rule of Faith and Manners, which God hath left unto his Church in his written Word. In what kind ſoever they are; whether in Opinion, Worſhip, Ordinance, Injunction, Prohibition, Promiſe, or otherwiſe. From what cauſe ſoever they proceed; whether from credulity, ignorance, education, partiality, hypocriſie, miſgoverned zeal, time-ſerving, or any other. For what end ſoever they may be done; whether thoſe ends be in truth intended, or but in ſhew pretended: ſay it be the glory of God, the reformation of abuſes, the preventing of miſchiefs or inconveniences, the avoiding of ſcandals, the maintenance of Chriſtian liberty, the furtherance of piety, or whatever elſe can be imagined. If they have not a ſufficient foundation in the ſacred Text, and yet ſhall be offered to be preſſed upon our judgments or conſciences in the name of God, and as his Word: they are to be held as chaffe, fitter to be ſcattered before the wind, or caſt out to the dunghil, than to be hoarded up in the Garners among the wheat; (alas, what is the Jer. 23. 28.chaff to the wheat?) or as wood, hay, or ſtubble, meeter to become fewel for the Oven or Hearth, than 1 Cor. 3. 12, 15.to be coffered up in the treaſurie among gold, and ſilver, and precious ſtones. And he that bringeth any ſuch doctrine with him, let his piety or parts be otherwiſe what they can be; ſhould he in either of both, or even in both, match not onelyonly the holy Apoſtles of Chriſt, but the very bleſſed Angels in Gal. 1. 8.heaven; yet ſhould we rather defie him as a Traitor, for ſetting Gods ſtamp upon his own Bullion, than receive him as his faithful Embaſsadour; and ſalute him with an Anathema ſooner, than bid him God ſpeed. Eſpecially if the doctrine be apparently either 2 Joh. ver. 10.falſe or ungrounded, and yet poſitively and peremptorily delivered, as if it were the undoubted word and will of God.
I may not now deſcend to particulars. But thus 8.much it will concern us all to know in the general, That whoſoever teacheth any thing either to be abſolutely unlawful, which God hath not forbidden in his word; or to be abſolutely neceſſary, which God hath not required in his word: he teacheth for doctrines the commandments of men,, and ſo far forth plaieth the Phariſees part in burthening the conſciences of Gods people with the ſuperſtitious fanſies of his own brain. But otherwiſe, the enjoyning of ſomething for a time which God hath not forbidden, or the forbidding of ſomething for a time which God hath not required, by thoſe that are endued with lawful Authority in any Eccleſiaſtical, Political, or Domeſtical Society; ſo as the ſame be not done for conſcience ſake towards God, or with any opinion of worſhip, merit, or operative holineſs, but meerly out of prudential conſiderations, and for the reaſons of order, decency, expedience, or other like reſpects of conveniency and accommodation; is a thing no waies juſtly chargeable with Phariſaiſme, ſuperſtition, or to be cryed down and condemned under the name of will-worſhip; nor doth it come within the compaſs of our Saviours reproof in this place. If Jonadab had laid an obligation upon the conſciences of the Rechabites, not to drink wine, by telling them that for conſcience ſake towards God they ought to abſtain therefrom; or if the Jewiſh Elders and Governors, leaving the conſciences of the people free, had onelyonly made a Law under ſome penalty for decency and cleanlineſſe ſake, that no man ſhould ſit down to meat in publick with unwaſhen hands: to my ſeeming had he then been guilty of this Phariſaical ſuperſtition, and they free. In brief then to conclude this Enquiry, To lay an obligation either upon the judgments or conſciences of men in point of opinion or practice, which God hath not laid; that, and nothing but that, is to teach for doctrines the commandments of men.
We have yet a third thing to be enquired of, for 9.the Explication of the words: namely, how and in what reſpect they that teach ſuch doctrines may be ſaid to worſhip God in vain. The ambiguity of our Engliſh word Worſhip, hath occaſioned many Errors among Divines, and miſ-underſtandings of one anothers words and writings, whereby the diſputes and controverſies about Worſhip are become of all other the moſt intricate and perplexed. The Hebrews, and the Greeks too, have ſundry words, and thoſe of diſtinct notions, and ſignifications: which we in Engliſh, for want of fitter expreſſions, are faine to tranſlate promiſcuouſly by this one word Worſhip. The Greek words foreign, foreign, foreign, and foreign, (which is the word here uſed) are all indifferently rendred, worſhipping. Here, according to the notion of the Greek word, it properly ſignifieth the performance of ſome religious or devout act, with an intention to honour God thereby. Whereby it appeareth, that theſe Phariſees placed a great part of their Religion in the obſervation of theſe Traditions of mens deviſing; and flattered themſelves with this conceit, that they did God a great deale of honour in ſo doing, and that therefore he could not chooſe but be marveilous well pleaſed with them for ſo doing. By long accuſtoming themſelves to which-like outward obſervances, they had almoſt loſt the vigor and ſoul of true Religion,' (which conſiſteth in the inward reverence and devotion of the heart:) and had litle other left than the bare carcaſe, or empty outſide thereof; and that alſo patcht and pieced up for the moſt part with the deviſes and inventions of men.
And this our Saviour now telleth them is VVorſhip 10.in vain. He ſaith ſo indeed: but hath he any Text for it. The place he citeth is in Eſaie 29. 13. where the words according to the Original run but thus, [Their fear towards me is taught by the precept of men:] but that it is vain, the Prophet doth not there ſay. He doth not ſay it foreign, in thoſe very words, according to the Hebrew: but the ſcope of the place importeth all that and more. For God there threatneth to puniſh the people for ſuch worſhip: which he would not have done, if he had been either pleaſed with it, or honoured by it. But the very word and all is ſo found, even as our Saviour citeth it [foreign] in the Septuagint there: which being the moſt common and received Tranſlation in thoſe dayes, was therefore for the moſt part followed by Chriſt and his Apoſtles in their quotations, eſpecially where it ſwerved not very much in ſenſe from the Original. Now a thing is ſaid to be done in vaine, when it hath not that wiſhed effect, which the doer intended and expected. Thoſe Phariſees then, intending by thoſe ſuperſtitious will worſhips to honour God, and hoping to pleaſe him therewithall; when their expectations ſhould be ſo far fruſtrated, that God ſhould all on the contrary profeſs himſelf diſhonoured and diſpleaſed thereby; it muſt needs be acknowledged that this their Will-worſhip was all in vain. Certainly God will reject, what himſelf hath forbidden: and he hath forbidden, and that both frequently, and with the ſevereſt interminations, all manner of VVillworſhip (of this kind, and properly ſo called) and all additions of men unto his holy Word.
In the ſeveral parts of the Text thus opened, we may ſee the full meaning of the whole. God will 11.not approve of, nor accept any VVit-worſhip, or VVill-worſhip, forged or deviſed by man, with an opinion as if it were a neceſſary part of Gods ſervice; nor allow of any doctrine, that tendeth to bind the Judgments or Conſciences of his people further than he hath thought fit himſelf to bind them by the expreſſes of his Word. He will, when time ſerveth, root out every plant which is not of his own planting. And when the day is come, which ſhall declare (by a Matth. 15. 12.fiery trial) every mans work of what ſort it is: the 1 Cor. 3. 12▪ 15gold and ſilver and pretious ſtones ſhall abide the fire, and the workman that built with ſuch good ſtuff ſhall receive a bleſſed reward. But he that buildeth wood, or hay, or ſtubble; though by the great mercy of God he himſelf may paſſe through the fire, and be ſaved (with ſome difficulty,) ſo long as he holdeth faſt the foundation, which is Chriſt and his merits: yet he ſhall ſuffer loſse in his work however. That ſhall be ſure to burn and periſh; whatſoever becometh of him. All that fear of God is but ſuperſtitious and vain, that is taught by the Precepts and Commandments of men.
From the Explication of the Text hitherto, I came now to the Application of it. Wherein I 12.doubt not by Gods help, but to make clear to the judgment of any man, that is not either uncapable through ignorance, or fore-poſſeſſed with prejudice, theſe three things. Firſt, that the Papiſts are guilty of the Phariſaical ſuperſtition and Will-worſhip here condemned. Secondly, that the Church of England, and hir regular and obedient children are not guilty of the ſame. Thirdly, that thoſe Divines and others in the Church of England, that ſo undutifully charge her therewithall, are in truth themſelves inexcuſably guilty of that very crime, whereof they unjuſtly accuſe her.
Firſt, for the Papiſts. That they are the right children and ſucceſſors of the Phariſees, no man that 13.rightly underſtandeth the Tenets of the Romiſh Church but will eaſily grant; if he ſhall duly conſider what a maſſe of humane Traditions both in point of belief and worſhip are impoſed upon the judgments and conſciences of all that may be ſuffered to live in the viſible Communion of that Church, and that with opinion of neceſsity and under paine of damnation. The Popes Supremacy, Worſhipping of Images, Invocation of Saints and Angels, the propitiatory Sacrifice of the Maſs, Purgatory, the ſeven Sacraments, Tranſubſtantiation, Adoration of the hoſt, Communion under one kind, Private Maſses, forbidaing Prieſts Mariage, Monaſtical Vowes, Prayer in an unknown tongue, Auricular Confeſſion. All theſe, and I know not how many more, are ſuch, as even by the confeſſion of their own learned Writers, depend upon unwritten Traditions more than upon the Scriptures. True it is, that for moſt of theſe they pretend to Scripture alſo: but with ſo little colour at the beſt, and with ſo little confidence at the laſt; that when they are hard put to it, they are forced to fly from that hold, and to ſhelter themſelves under their great Diana Tradition. Take away that, it is confeſſed that many of the chiefe Arcicles of their Faith nutare & vacillare videbuntur, will ſeem Andradius. Multò maxima pars Evangelii pervenit ad nos traditione; perexigua literis eſt mandata. Hoſ. Confeſſ. c. 92. Egenum elementum. Hoſius. Plumbea regula. Pighius, &c.even to totter and reel, and have much adoe to keep up. For what elſe could we imagine ſhould make them ſtrive ſo much to debaſe the Scripture all they can, denying it to be a Rule of Faith, and charging it with imperfection, obſcurity, uncertainty, and many other defects; and on the otherſide to magnifie Traditions as every way more abſolute: but meerly their conſciouſneſs, that ſundry of their doctrines, if they ſhould be examined to the bottome, would apeare to have no ſound foundation in the Written Word. And then muſt needs wee conclude from what hath been allready delivered, that they ought to be received, (or rather not to be received but rejected) as the Doctrines and Commandments of men.
Nor will their flying to Tradition help them in this caſe, or free them from Phariſaiſme; but rather make the more againſt them. For to omit that it hath been the uſual courſe of falſe teachers, when their Doctrines were found not to be Scriptureproofe, to aV. Chamier. Tom. 1. Panſtrat. Lib. 9. cap. 16. Jewels Defence 2. chapt. 9.fly to Tradition: do but enquire a little into the Original and growth of Phariſaical Traditions, and you ſhall find that bNon malè comparari Phariſaeos Cetholicis. Serarius. apud Hall. Serm. on Matt. 5. 30.one egge is not more like another, than the Papiſts and the Phariſees are alike in this matter. When Saduc (or whoſoever els was the firſt Author of the Sect of the Sadduces) and his followers began to vent their peſtilent cSadoc diſcipulus Antiqui Sochaei, author ſectae Sadducaeorum ſecundùm Rabbinos. V. E l. Tiſb in foreign; Schindler. in Lexic. Pentagl. Sed hoc ut commentum Rabbinicum exigit Montacutius▪ qui Sadducaeorum o iginem ad Doſitheum quendam refert, ex authoritate Epiphanii & aliorum; eoſque Sadducaeos dictos confirmat a foreign Juſtitia, ob mores auſteros, & in judiciis ſeveritatem. V. Montacut. Appar. 7. §. 49.and Atheiſtical Doctrines, againſt the immortality of the Soule, the reſurrection of the Body, and other like: the beſt Learned among the Jewes, (the Phariſees eſpecially,) oppoſed againſt them by arguments and collections drawn from the Scriptures. The Saduces finding themſelves unable to hold argument with them, (as having two ſhrewd diſadvantages; but a little Learning, and a bad cauſe;) had no other means to avoid the force of all their arguments, than to hold them preciſely to the letter of the Text, without admitting any expoſition thereof, or collection therefrom. Unleſſe they could bring clear Text, that ſhould affirme totidem verbis what they denied; they would not yeild. The Phariſees on the contrary refuſed (as they had good cauſe) to be tyed to ſuch unreaſonable conditions: but ſtood upon the meaning of the Scriptures, as the Sadduces did upon the letter; confirming the truth of their interpretations partly from Reaſon, and partly from Tradition. Not meaning by Tradition (as yet,) any doctrine other than what was allready ſufficiently conteined in the Scriptures; but meerly the Doctrine which had been in all ages conſtantly taught and received with an Ʋniverſal conſent among the People of God, as conſonant to the holy Scriptures and grounded thereon. By this means, though they could not ſatisfie the Sadduces, (as Heretikes and Sectaries commonly are obſtinate) yet ſo farre they ſatisfied the generality of the people, that they foreign —&c. Joſeph. 13. Antiqu. 18.grew into very great eſteem with them, and within a while carryed all before them: the deteſtation of the Sadduces and of their looſe errors alſo conducing not a little thereunto. And who now but the Phariſees? and what now but Tradition? in every mans eye and mouth. Things being at this paſſe, any wiſe man may judge, how eaſy a matter it was for men ſo reverenced as the Phariſees were, to abuſe the credulity of the people and the intereſs they had in their good opinion, to their own advantage: to make themſelves Lords of the peoples faith, and by little and little to bring into the VVorſhip whatſoever doctrines and obſervances they pleaſed; and all under the acceptable name of the Traditions of the Elders. And ſo they did, winning continually upon the foreign. Epiphan. in Ptolom. Juſtinian. Novel. 146. & alii.people by their cunning and ſhewes of Religion, and proceeding ſtill more and more, till the Jewiſh Worſhip by their means was grown to that height of ſuperſtition and formality, as we ſee it was in foreign. Chryſ. Hom. 51. in Matt.our Saviours dayes. Such was the beginning, and ſuch the riſe, of theſe Phariſaical Traditions.
Popiſh Traditions alſo both came in and grew up 15.juſt after the ſame manner. The Orthodox Biſhops and Doctors in the antient Church, being to maintain the Trinity of Perſons in the Godhead, the Conſubſtantiality of the Sonne with the Father, the Hypoſtatical Union of the two Natures in the perſon of Chriſt, the Divinity of the Holy Ghoſt, and other like Articles of the Catholike Religion, againſt the Arians, Eunomians, Macedonians, and other Heretikes: for that the words Trinity, Homoüſion, Hypoſtaſis, Proceſſion, &c. (which for the better expreſſing of the Catholike ſenſe they were forced to uſe) were not expreſſely to be found in the holy Scriptures; had recourſe therefore very often, in their writings againſt the Heretikes of their times, to the Tradition of the Church. Whereby they meant not (as the Papiſts would now wreſt their words,) any unwritten doctrine not conteined in the Scriptures, but the very doctrine of the Scriptures themſelves, as they had been conſtantly underſtood and believed by all faithfull Chriſtians in the Catholike Church down from the Apoſtles times till the ſeveral preſent ages wherein they lived. This courſe of theirs, of ſo ſerviceable and neceſſary uſe in thoſe times, gave the firſt occaſion, and after-riſe, to that heap of Errors and Superſtitions, which in proceſſe of time (by the power and policy of the Biſhop of Rome Mox ſubſecuta eſt corruptela Calvin. in loc.eſpecially) were introduced into the Chriſtian Church under the ſpecious name and colour of Catholike Traditions. Thus have they troden in the ſteps of their forefathers the Phariſees: and ſtand guilty even as they of the Superſtition here condemned by our Saviour, in teaching for doctrines mens Precepts.
But if the Church of Rome be caſt, how ſhall the 16Church of England be quit? That ſymbolizeth ſo much with her in many of hir Ceremonies, and otherwiſe? What are all our croſſings, and kneelings, and duckings? What Surplice, and Ring, and all thoſe other Rites and Accoutrements that are uſed in or about the publike Worſhip; but ſo many Commandments of men? For it cannot be made appear (nor truly do I think was it ever endeavoured,) that God hath any where commanded them. Indeed theſe things have been objected heretofore, with clamour enough; and the cry is of late revived again with more noiſe and malice than ever, in a world of baſe and unworthy Pamphlets, that like the frogs of Aegypt croake in every corner of the Land: And I pray God the ſuffering of them to multiply Exod. 8. 14.into ſuch heaps do not cauſe the whole Land ſo to ſtink in his noſ-thrills, that he grow weary of it and forſake us. But I undertook to juſtifie the Church of England and hir regular and obedient children in this behalf: and it will be expected I ſhould do it. If any of the Children of this Church in their too much haſt have over-runne their Mother; that is, have buſied themſelves and troubled others with putting forward new Rites and Ceremonies, with ſcandal, and without Law: or by uſing hir name without hir leave for the ſerving of their own purpoſes have cauſeleſſely brought an evil ſuſpicion upon her (as ſome are blamed) let them anſwer it as well as they can: it is not my buſineſſe now to plead for them, but to vindicate the Church of England againſt another ſort of men, who have accuſed her of Superſtition unjuſtly.
Set both theſe aſide; and hir defenſe is made in a word, if we do but remember what hath been allready 17delivered in the Explication of the Text: to wit, that it is not the commandments of men, either Materially or Formally taken; but the Opinion that we have of them, and the teaching of them for Doctrines, wherein Superſtition properly conſiſteth. Materially firſt. There is no Superſtition either in wearing or in not wearing a Surplice, in kneeling or in not kneeling at the Communion, in croſsing or in not croſſing an infant newly baptized: even as there is no ſuperſtition in waſhing or in not waſhing the hands before meat. So long as neither the one is done with an opinion of neceſsity, nor the other forborn out of the opinion of unlawfulneſs. For ſo long the conſcience ſtandeth free. The Apoſtle hath ſo reſolved in the very like caſe: That neither that eateth is the worſe for it, nor he that eatethnot the 1 Cor. 8. 8.better for it. A man may eat, and do it with a good conſcience: and he may not eat, and do that with a good Conſcience too. As in the preſent caſe, at this time it is certain Chriſts diſciples did eat and waſhed not: it cannot be doubted, but at ſome time or other they waſhed before they ate. Not for conſcience ſake towards God either; but even as they ſaw it fit, and as the preſent occaſion required: and they might do both without ſuperſtition. But if any man ſhall wear, or kneel, or croſſe, with an opinion of neceſsity and for conſcience ſake towards God, as if thoſe parts of Gods ſervice wherein thoſe Ceremonies are uſed in our Church could not be rightly performed without them, yea although the Church had not appointed them; doubtleſſe the uſe of thoſe Ceremonies by reaſon of ſuch his opinion ſhould be Superſtition to him. Becauſe a man cannot be of that Opinion, but he muſt believe it to be true doctrine, that ſuch and ſuch Ceremonies are of themſelves neceſſary parts of Gods worſhip. As on the contrary, if any body ſhould refuſe to weare, or kneel, or croſſe, out of an opinion of their unlawfulnes; as if thoſe Ceremonies did vitiate the whole act of that worſhip whereunto they are applied: I cannot ſee, but upon the ſame ground, and by reaſon of ſuch his opinion, the refuſal of thoſe Ceremonies ſhould be to him alſo Superſtition. Becauſe a man cannot be of that opinion, but he muſt believe this to be true doctrine, that ſuch and ſuch Ceremonies are of themſelves unlawful to be uſed in the Worſhip of God. But the obedient children of the Church of England, having no ſuch opinion either of the neceſsity or unlawfulnes of the ſaid Ceremonies; but holding them to be (as indeed they are) things in their own nature indifferent: are even therefore free from Superſtition in both the kinds aforeſaid: So then in the things commanded taken materially, that is to ſay, conſidered in themſelves without reſpect to the Churches command, there is no Superſtition: becauſe there is nothing concerning them doctrinally taught either the one way, or the other.
Now if we can as well clear theſe things taken alſo formally, that is to ſay, conſidered not in themſelves, 18.but as they ſtand commanded by publick authority of the Church: the whole buſineſſe is done, as to this point. Nor is there in truth any great difficulty in it, if we will but apprehend things aright. For although the very commanding them do ſeem to bring with it a kind of neceſſity, and to lay a tye upon the Conſcience, (as that of St. Paul implieth both, you muſt needs be ſubject, and that for conſcience ſake:) yet is not that any tye brought upon the Rom. 13. 5.Conſcience de novo by ſuch command of the Church: onelyonly that tye that lay upon the Conſcience before, by virtue of that general Commandment of God of obeying the higher powers in all their lawful Commands, is by that Commandment of the Church applied to that particular matter. Even as it is in all Civil Conſtitutions, and humane poſitive Laws whatſoever. And the Neceſsity alſo is but an Obediential, not a Doctrinal neceſſity. But the Text requireth a Doctrinal neceſſity, to make the thing done a vain and ſuperſtitious worſhip [Teaching for doctrines the commandments of men.] Which the Church of England in preſcribing the aforeſaid Ceremonies hath not done; nor by her own grounds could do. For look as the caſe ſtandeth with private men for doing, or refuſing: even ſo ſtandeth the caſe with publick Governours for commanding or forbidding. As therefore with private men, it is not the bare doing or refuſing of a thing, as in diſcretion they ſhall ſee cauſe; but the doing of it with an opinion of Neceſsity, or the refuſing of it with the opinion of Unlawfulneſs, that maketh the Action ſuperſtitious, as hath been already ſhewed: So with publick Governours, it is not the commanding or forbidding of a mutable Ceremony, as for the preſent they ſhall deem it fit, for order, decency, or uniformities ſake, or ſuch other like reſpect: but the commanding of it with an opinion as if it were of perpetual neceſſity, or the forbidding it with the like opinion as if it were ſimply unlawful, that maketh the Conſtitution ſuperſtitious.
Now I appeal to any man, that hath not run on 19.madly with the cry for company, but endeavoured with the ſpirit of Charity and Sobriety to ſatisfie his own underſtanding herein; if the Church of England both in the aThe Ceremonies that remain are reteined for diſcipline and order, which, upon juſt cauſes, may be altered and changed, and therefore are not to be eſteemed equal with God's law. Preface, of Cerem.Preface before the Book of Common Prayer, and in the bThe Church hath power to decree rites and Ceremonies,—but it ought not beſides the Scripture to enforce any thing to be believed for neceſſity of ſalvation. Artic. 20. Every particular or National Church hath authority to ordain, change, and aboliſh Ceremonies &c. Art. 34.Articles of her Confeſſion, and in ſundry paſſages in the Homilies occaſionally (and theſe Books are acknowledged her moſt Authentick writings, the two former eſpecially, and the juſt ſtandard whereby to meaſure her whole Doctrine:) if, I ſay, ſhe have not in them all, and that in as plain and expreſſe terms as can be deſired, diſclaimed all humane Traditions, that are impoſed upon the conſciences of Gods people either in point of Faith or Manners; and declared to the world, that ſhe challenged no power to her ſelf to order any thing by her own authority but onelyonly in things indiffenent, and ſuch as are not repugnant to the word of God; and that her Conſtitutions are but for order, comelineſſe, and uniformity ſake, and not for conſcience ſake towards God; and that therefore any of thoſe her Orders and Conſtitutions may be reteined, aboliſhed, or altered from time to time, and at all times, as the Governours for the time being ſhall judg to ſerve beſt unto Edification. What ſhould I ſay more? If men liſt to be contentious, and will not be ſatisfied, who can help it? yet thus much I dare ſay more. Let any Papiſt or Preciſiian in the world give inſtance but in any one ſingle thing, doctrinally maintained by the Church of England, which he can with any colour of truth except againſt as a Commandment of men: if we do not either ſhew good warrant for it from the written word of God, (which we doubt not but to be able to do, and is moſt adrem;) or elſe (which is enough ad hominem) for every ſingle inſtance they ſhall bring, return them ten of their own teaching, every whit as liable to the ſame exception as that: we will yield the Bucklers, and confeſſe her guilty.
But now what will you ſay, if after all this clamouring againſt Engliſh-Popiſh Ceremonies, (as of late 20.they have blaſoned them,) they that keep all this adoe prove in the end the guilty perſons themſelves? I am much deceived if it do not clearly prove ſo: if we either compare her doctrine and theirs together, or take a view of ſome of theirs by themſelves. Firſt, compare them a litle, which will alſo adde foreign. Chryſoſt. Orat. 2. contr. Judaeos.ſome confirmation to the former point for the farther juſtifying of the Church of England in this behalf. And for example and perſpicuity ſake, let the inſtance be kneeling at the Communion; there being the like reaſon of all the reſt. I pray you conſider well the evidence: weigh the grounds, and obſerve the courſe held on both ſides, and then give ſentence accordingly. If, as God hath given thoſe our Church Governours power to determine of indifferent mutable circumſtances, and they uſing the liberty of the Power given them, have appointed kneeling rather than ſitting or ſtanding, as judging it a geſture of greater reverence and well becoming our unworthineſſe, but without any opinion either of the neceſsity of that geſture, or of the unlawfulneſs of the other two; ſo God had given the like Power to theſe our Brethren, and they uſing the liberty of that Power had appointed ſitting or ſtanding rather than kneeling, as judging either of them a more proper Table geſture than it, yet without any opinion of their neceſsity, or of the unlawfulneſſe of kneeling; the caſe had then been alike of both. Theſe had been as free as they; neither of them had been guilty of Superſtition, in teaching for doctrines the commandments of men: becauſe there was no doctrinal neceſſity, whereby to bind the conſcience of Gods people on either ſide. Again, if as theſe ſay to their Proſelytes peremptorily in effect thus [you are bound in conſcience not to kneel; it is an unlawful geſture, a ſuperſtitious relique of Popery, and carrieth with it a ſhrewd appearance of their idolatrous Bread-worſhip; and therefore we charge you upon your conſciences not to kneel:] ſo our Church-governors ſhould ſay to the people peremptorily in effect thus, [you are bound in conſcience to kneel, or elſe you profane the holy Sacrament, not diſcerning the Lords Body; and therefore we charge you upon your conſciences to kneel:] the caſe of both had here alſo been alike. Both alike guilty of Superſtition, in teaching for doctrines the commandments of men: becauſe by that doctrinal neceſsity as well the one ſort as the other had laid a perpetual obligation upon the Conſciences of men, in a matter which God having not any where either commanded or forbidden hath therefore left free and indifferent. But now taking the caſe as de facto it is, without Ifs and Ands, ſet the one againſt the other, and make the compariſon right: and here it is. Our Brethren having no publick authority given them to order what ſhall be done or not done in matters of external government, do yet bind the conſciences of Gods people, by teaching that which they thus forbid to be ſimply and in it ſelf unlawful. Our Governors on the contrary, though having publick authority to preſcribe in ſuch matters, do yet leave the conſciences of men at liberty, without teaching that which they appoint, to be of abſolute neceſſity in it ſelf. This being ſpecies facti, as the Civilians ſpeak, the even true ſtate of the caſe: ſay now I beſeeeh you in good ſooth, and be not partial, Quid Juris? At whoſe door lieth the Superſtition? The one ſide teaching no ſuch doctrine, but having authority, do by virtue of that authority appoint the people to kneel; The other ſide having no ſuch authority, but teaching a doctrine, do by virtue of that doctrine charge the people not to kneel: Whether of both ſides may rightlier be ſaid to teach for doctrines the Commandments of men?
Tu quum ſis quod ego, & fortaſſis nequior—
Their guilt herein will yet farther appear, if leaving compariſons, we take a view of ſome of their doctrines by themſelves. I ſay, but ſome of them: for how many hours would ſerve to reckon them all? or who indeed (even of themſelves) knoweth them all? There are ſo many Covies of new doctrines ſprung up ever and anon, eſpecially in theſe late times of connivence and licentiouſneſs; which by that they are well hatcht, preſently fly abroad the Countrey, and are entertained by ſome or other for as good Divinity, as if they were the undoubted Oracles of the Holy Ghoſt. I dare not affirme it, becauſe I will not put my ſelf to the trouble to prove it, and becauſe I heartily deſire and wiſh I be deceived in it: yet I cannot diſſemble my fear that it is but too true, (by the proportion of what we almoſt daily hear or ſee,) that within little more than this one twelvemonth laſt paſt there have been more falſe and ſuperſtitious doctrines vented in the Pulpits and Preſses in England, than have been (in ſo open and daring a manner) in the whole ſpace of almoſt fourſcore years before, I mean ſince the firſt of Queen Elizabeth of bleſſed memory. And to make good the former charge, omitting ſundry other their unwarrantable poſitions, partly concerning Church-Government, Orders, and Ceremonies eſtabliſhed by Law, partly concerning ſundry received cuſtoms in matters wholly or in part Eccleſiaſtical, partly concerning the uſe of ſundry paſtimes and recreations, partly concerning ſundry uſages and cuſtoms in vita communi in things meerly Civil, and not ſacred or Eccleſiaſtical, the particulars whereof would amount to many ſcores, if not hundreds: I ſhall preſent unto your view a dozen onelyonly, which I have ſelected from the reſt of thoſe that I have obſerved to have been moſt urged of late in Sermons and Pamphlets; by which you may in part judge of the reſt. And they are theſe
1. Firſt, that the appointing of a ſet forme of Prayer 22.or Liturgy, to be uſed in the ſervice of God, is unlawful or Antichriſtian: or that it is a ſtraitning or limiting of the Holy Spirit of God.
2. That it is not in the power of the Church to ordain any Rites or Ceremonies in the ſervice of God, which the people are bound to obſerve, other than ſuch as God hath commanded in his Word.
3. That Rites and uſages, deviſed or abuſed either by Heathens or Idolaters, may not be lawfully uſed by Chriſtians in the ſervice of God.
4. That it is unlawful or ſuperſtitious to kneel at the holy Communion, in the act of receiving the Sacrament.
5. That Inſtrumental Muſick may not be uſed in the ſervice of God, as well as Vocal.
6. That Epiſcopacy is Antichriſtian, or repugnant to the Word of God.
7. That the Presbyterian diſcipline is the very Scepter of Christs Kingdom; or the order appointed by Chriſt himſelf for the perpetual Government of his Church, which ought of all particular Congregations to be inviolably That the obſervation of Annual Feſtivals in memory of Chriſt or his Apoſtles, as Chriſtmas, Eaſter, &c. is Antichriſtian, ſuperſtitious, and unlawful.obſerved unto the Worlds end.
8. That it is ſimply unlawful for a Miniſter to be poſſeſſed of two Benefices.
9. That Eccleſiaſtical perſons may not meddle in ſecular affairs; nor can with a good conſcience exerciſe any Civil office or Juriſdiction, although by humane authority, Law, or cuſtome allowed them.
10. That it is not lawful in preaching Gods word, to recite ſentences out of the Fathers; much leſſe from the writings of Heathen Writers.
11. That the Election or conſent of the people is of neceſſity required, either to the ordeining of Miniſters, or to the appointing of them to their particular charges.
12. Laſtly, (which though I find not poſitively delivered in terminis, nor is the danger thereof ſo generally obſerved, as of ſundry of the former; yet for that I find it often touched upon in theſe late Treatiſes, and conceive it to be an Errour of no leſſe dangerous conſequence than many of the former, I thought meet not to omit it:) That the Examples of Chriſt and of his Apoſtles ought to be obſerved of all Chriſtians, as a perpetual Rule binding them to Conformity, even as their Precepts doe unto Obedience.
23. Concerning which Poſitions, I do here in the face of this Congregation take God to witneſs, who ſhall judge us all at the laſt day, that I do verily believe, and in my conſcience am perſwaded, that all and every of them are the vaine and ſuperſtitious inventions of men, wholy deſtitute of all ſound warrant from the Written Word of God rightly underſtood and applied: and (till they ſhall be better proved) ought to be ſo eſteemed of every man that deſireth to make Gods Holy Word the rule of his opinions and actions. Many and great are the miſchiefs otherwiſe, that come to the Church and people of God, by the teaching of theſe and other like groundleſs Poſitions: As amongſt others theſe three following. Firſt, great ſcandal is hereby given to Atheiſts, Papiſts, Separatiſts, and other the enimies of our Religion; eſpecially to the Papiſts: who will not onelyonly take occaſion thence to ſpeak evil of us and of the way of truth and holineſs which wee profeſs, but will be themſelves alſo the more confirmed in their own wicked errors, by objecting to us, that ſince we left them, we cannot tell where to ſtay. Secondly, many ſober and godly men, both Miniſters and others, who cheerfully ſubmit to the eſtabliſhed Lawes and Government, (as they take themſelves by the Law of God bound to doe, in things which they believe not to be repugnant to his Word) are by this means unworthily expoſed to contempt and miſcenſure, as if they were time-ſervers, or inclined to Popery or Superſtition at the leaſt. But if they ſhall farther endeavour in their Sermons or otherwiſe, to ſhew their juſt diſlike, and to hinder the growth, of theſe unlawful impoſitions, and to hold the people in their good beliefe by inſtructing them better; they ſhall be ſure to be forthwith branded as oppoſers of the Goſpel. As if there were ſuch a ſpirit of Infallibility annexed to ſome mens Pulpits, as ſome have ſaid there is to the Popes Chaire, that whatſoever they ſhall deliver thence muſt needs be Goſpel. Thirdly, hereby many an honeſt-hearted and well-meaning Chriſtian is wonderfully abuſed: by being miſ-led into Error, Superſtition, and Diſobedience; by having his conſcience brought into bondage in thoſe things, whereunto it was the good pleaſure of God to leave him free; and by being diſpoſed to much uncharitableneſſe in judging evil of his brother, that hath given him no juſt cauſe ſo to doe.
Beſides theſe and ſundry other miſchiefs of dangerous conſequence, too long now to repeat: the 24.thing that I am preſently to affirme, concerning all and every of the poſitions aforeſaid and other like them, pertinently to the Text and buſineſs in hand, is this, That whoſoever ſhall doctrinally and poſitively teath any of the ſame, doth ipſo facto become guilty of the Superſtition here condemned by our Saviour, and ſo farre forth ſymbolizeth with the Phariſees in teaching for doctrines the commandments of men. And I doubt not, but there are in the Church of England ſundry learned iudicious and Orthodox Divines, no way ſuſpected of favouring Popery or Popiſh Innovations, that by Gods help and the advantage of Truth will be ready to maintaine what I now affirme, in a fair Chriſtian and Scholar-like trial, againſt whoſoever are otherwiſe minded, whenſoever by authority they ſhall be thereunto required.
I have now finiſhed what I had to ſay from this Scripture by way of Application. From the whole 25.premiſſes would ariſe ſundry Inferences, as Corollaries and by way of Uſe. In the proſecution whereof, had we time for it, I ſhould have occaſion to fall upon ſome things that might be of right good uſe for the ſetling of mens judgments and conſciences in a way of Truth and Peace. And truely my aime lay chiefly here, when my thoughts fixt upon this Text. But having enlarged my ſelf ſo far beyond my firſt purpoſe allready, I ſhall onelyonly give you a ſhort touch of each of them: and it may be hereafter (as I ſhall ſee cauſe, and as God ſhall diſpoſe,) I may take ſome other occaſion, here or elſwhere, to enlarge them further.
The firſt ſhould be an earneſt requeſt to ſuch of my Brethren, as through inconſideration, zeale againſt 26.Popery or profaneneſſe, or any other cauſe, have been a little too forward and faulty this way. That they would in the fear of God review their own dictates, and (all partiality and ſelf-ſeeking laid aſide) beſtow a little paines to examine throughly the ſoundneſs of thoſe principles from which they draw their concluſions: whether they be the very true word of God indeed, or but the fanſies and devices of the wit of man. I know how loathly men are induced to ſuſpect themſelves to be in an Errour: and that it is with our brethren herein as with other men, may ſufficiently appeare in this, that few of them will ſo much as beſtow the reading of thoſe books, that might give them ſatisfaction. But (beloved) better try your own work your ſelves, and if it prove but hay or ſtubble burn it your ſelves, by acknowledging your errour and retracting it; that you may build better: than let it lye on ſtill, till a ſorer fire catch it. Better for any of us all, whether in reſpect of our errours or ſins, to prevent the Lords judging of us, by timely judging our ſelves, 1 Cor. 11. 31.than to ſlack the time till his judgment overtake us.
The ſecond uſe ſhould be an Admonition to all my Brethren of the Miniſtery for the time to come, 27and that in the Apoſtles words, 1 Cor. 3. 10. Let 1 Cor. 11. 23. & 15. 3. Quod accepiſti, non quod excogitaſti. Vinc-Lirin. cap. 27.every man take heed what he buildeth. St Paul himſelf was very careful this way, not to deliver any thing to the people, but what he had received from the Lord. The Prophets of the Lord ſtill delivered their Meſſages with this Preface Haec dicit Dominus. Yea that wretch Balaam, though a falſe Prophet, and covetous enough, profeſſed yet that Num. 22. 18.if Balak would give him his houſe full of ſilver and gold, he neither durſt nor would goe beyond the word of the Lord to do leſs or more. There is a great proneneſs in us all to idolize our own inventions: Beſides much Ignorance, Hypocriſie, and Partiality; any of which may byas us awry. Our Educations may lay ſuch early anticipations upon our judgments; or our teachers, or the bookes we read, or the ſociety we converſe withall, may leave ſuch impreſſions therein, as may fill them with prejudice, not eaſily to be removed. The golden meane is a hard thing to hit upon almoſt in any thing, without ſome warping toward one of the extremes, either on the right hand, or on the left: and without a great deal of wiſdome and care ſeldome ſhall we ſeek to ſhun one extreme, and not run a little too farre towards the other, if not quite into it. In all which and ſundry other reſpects, we may ſoon fall into groſs miſtakes and errours, if we do not take the more heed; whilſt we ſuſpect no ſuch thing by our ſelves, but verily believe that all we do is out of pure zeale for Gods Glorie, and the love of his truth. We had need of all the piety, and learning, and diſcretion, and paines, and prayers we have: and all little enough without Gods bleſſing too, (ey and our own greater care too,) to keep us from running into Errours, and from teaching for doctrines the commandments of men.
The Third uſe ſhould be for Admonition alſo, to 28.all the people of God, that they be not haſty to believe every ſpirit; but to try the Spirits (eſpecially 1 Joh 4.1.when they ſee the ſpirits to diſagree and claſh one with another, or find otherwiſe juſt cauſe of ſuſpicion;) and that, as the Beraeans did, by the Scriptures. Uſing withall all good ſubſidiary helps for the better Act. 17.11.underſtanding thereof: eſpecially thoſe two as the principal; the Rule of Right Reaſon, and the known conſtant judgment and practice of the Univerſal Church. That ſo they may fanne away the chaffe from the wheat: and letting goe the refuſe, hold falt that which is good. To this end, every man 1 Theſſ. 5 21.ſhould eſpecially beware, that he do not ſuffer himſelf to be carried away with names; nor to have any mans perſon either in hatred or admiration: but embrace what is conſonant to truth and reaſon, though Judas himſelf ſhould preach it; and reject what even Jude 16. Gal. 1. 8. foreign. Chryſ. Hom. 13 in 2. Corinth.an Angel from heaven ſhould teach, if he have no other reaſon to induce him to believe it, than that he teacheth it.
29. The Fourth Uſe ſhould be for Exhortation to the learneder ſort of my Brethren, to ſhew their faithfulneſs, duty, and true hearty affection to God and his Truth and Church, by mainteining the ſimplicity of the Chriſtian Faith, and aſſerting the doctrine of Chriſtian Liberty, againſt all corrupt mixtures of mens inventions, and againſt all unlawful impoſitions of mens commandments, in any kind whatſoever. If other men be zealous to ſet up their own errors, ſhall we be remiſs to hold up Gods Truth? God having depoſited it with us, and committed it to our ſpecial truſt: how ſhall we be able to anſwer it to God and the World, if we ſuffer it to be ſtolen out of the hearts of our people by our ſilence or neglect! Like enough you ſhall incurre blame and cenſure enough for ſo doing; as if you ſought but yourſelves in it, by ſeeking to pleaſe thoſe that are in authority in hope to get preferment thereby. But let none of theſe things diſcourage you: if you ſhall not be able by the grace of God in ſome meaſure to deſpice the cenſures of raſh and uncharitable men, ſo long as you can approve your hearts and actions in the ſight of God, and to break through (if need be) far greater tryals and diſcouragements than theſe; you are not worthy to be called the ſervants of Chriſt.
The laſt uſe ſhould be an humble Supplication to 30.thoſe that have in their hands the ordering of the great affairs of Church and State; That they would in their goodneſſe and wiſdomes make ſome ſpeedy and effectual proviſion, to repreſſe the exorbitant licentiouſneſſe of theſe times, in printing and preaching every man what he liſt: to the great diſhonour of God, ſcandal of the Reformed Religion, fomenting of Superſtition and Errour, and diſturbance of the peace both of Church and Commonwealth. Leſt if way be ſtill given thereunto, thoſe evill ſpirits that this late connivence hath raiſed, grow ſo fiecre within a while, that it will trouble all the power and wiſdom of the Kingdom to conjure them handſomly down again. But certainly, ſince we find by late experience, what wildneſſe in ſome of the Laypeople, what petulancy in ſome of the inferior Clergy, what inſolency in ſome both of the Laity and Clergy, our Land is grown into, ſince the reines of the Eccleſiaſtical Government have layn a litle ſlack: we cannot but ſee, what need we have to deſire and pray, that the Eccleſiaſtical Government and power may be timely ſetled in ſome ſuch moderate and effectual way; as that it may not be either too much abuſed by them that are to exerciſe it, nor too much deſpiſed by thoſe that muſt live under it. In the mean time, ſo long as things hang thus looſe and unſetled, I know not better how to repreſent unto you the preſent face of the times in ſome reſpects, than in the words of the Prophet Jeremy, [The Prophets propheſie lyes, and the Priests get power into Jerem. 5. 31.their hands by their means, and my people love to have it ſo: And what will you do in the end thereof?
What the end of theſe inſolencies will be, God alone knoweth. The increaſe of Profaneneſse, Riot, 32.Oppreſsion, and all manner of wickedneſſe on the one ſide; and the growth of Errour, Novelty, and Superſtition on the other ſide: are no good ſignes onward. The Lord of his great mercy grant a better end thereunto, than either theſe beginnings or proceedings hitherto portend, or our ſins deſerve. And the ſame Lord of his infinite goodneſſe vouchſafe, To diſpell from us by the light of his Holy ſpirit all blindeſſe and hardneſſe of heart; To purge out of us by the fire of his Holy ſpirit all droſſe of pride and bypocriſie; To increaſe in us by the grace of his Holy ſpirit the love of Truth and Godlineſſe; To ſupport us by the comforts of his Holy ſpirit amidſt all our diſtreſſes and fears; And to lead us by the guidance of his Holy ſpirit along the paths of holyneſſe unto the ports of happineſſe. And all this for the alone merits ſake of his bleſſed Son and our alone Saviour Jeſus Chriſt. To which bleſſed Father, Son, and holy Spirit, be aſcribed by us and the whole Chriſtian Church, all the kingdom, the power, and the glory, from this time forth for evermore. Amen. Amen.
FINIS.
End of the text · Robert Sanderson, Sermon Preached 8 October 1641 (1670)