Sermon 24 June 1633, Sermon
A SERMON Preached at a VISITATION Held at Lin in Norfolk, June the 24th Anno 1633.
Being an Admonition to the Clergy to remember and keep thoſe ſeverall Oaths, Promiſes, and Subſcriptions, which they ſolemnly have made at the taking of their Degrees, their Ordinations, and Inſtitutions to their Benefices.
By WILLIAM STRODE D. D.
LONDON, Printed by W. Wilſon for Samuel Brown, living in Well-yard in Little St. Bartholomews, near the Lame-Hoſpitall. 1660.
A VISITATION SERMON, Preached at Lin in Norfolk, June 24. Anno 1633.
Pſal. 76. verſ. 11.
Promiſe to the Lord, and keep it, all ye that be round about him.
FOR my preſent Argument, of Promiſe and Oath; What Place more fit than This, where ſome private Innovators have lately conſpired againſt our ſworn form of Religion? And what Time more ſeaſonable, than the time of this Meeting, call'd to give an account of ſundry publick Promiſes, Eccleſiaſtick and Sacerdotall, freely made by deliberate choice, confirm'd by Oath and Subſcription? And what Perſons more appoſite Hearers than your ſelves, eſpecially bound to make and to perform them, by your high Office, your near attendance on the Lord your God? Place, Time, and Perſons ſo well agreeing, harken to the charge of my Text: You emphatically, whom it ſo cloſely concerns, you of all men. Promiſe to the Lord, and keep it, all ye that be round about him.
The Parts are three: 1. A Counſell commended, Promiſe. 2. An Obligation thereof begotten, Keep it. 3. The Parties betwixt whom it paſſes, You, and the Lord. Which may be reduced to three Propoſitions.
1. Holy Promiſes are laudably made.
2. Being once made, they muſt be neceſſarily kept.
3. Eſpecially kept between ſuch Parties. The Bond is ſtreightned becauſe aſſign'd to the Lord, aſſign'd by them that be round about him.
Firſt, Holy Promiſes are laudably made: elſe Baptiſm it ſelf is blameable, whoſe covenant binds us to forſake the World, the Fleſh, and the Devill. I need not over-urge this truth, if onelyonly I forbear the name of a Vow, which carries an odious ſound of ſome Jewiſh or Popiſh Relick. As in manners, we may ſafely equivocate, but not lie; falſly accuſe, but not ſlander; take away, not rob nor ſteal: So in Religion, promiſe we may, ſo we do not vow; proteſt, not ſwear. Nay, Religion is grown ſo verball, that many Earneſt Points, conſiſting in meer words, have quite thruſt out all conſideration of much pious matter. Becauſe we will not hear of Juſtification but onelyonly by Faith (for Faith is the radicall vertue) we abhor the concomitant works of Charity as mortall ſins, ſcarce to be nam'd, never committed amongſt us. Becauſe Confirmation hath been ranck'd amongſt Sacraments, (for, as Baptiſm is our birth in Chriſt, ſo Confirmation is our growth, and fits us for mans eſtate in the Euchariſt;) it is now ſcarce thought a godly Ordinance. Becauſe Confeſſion hath ſometimes given a name to the Rood, (for Confeſſion is the reading of faults) away with the Apoſtle's Precept, we may not confeſſe our ſins one to another. Becauſe Pennance, thereafter enjoyn'd, hath been held another Sacrament, (for it is a holy and cleanſing Diſcipline) it is now ſcarce allowed for an honeſt chaſtiſement. Becauſe the Liturgy and Communion hath ſometimes been called Maſſe, (for there is Chriſtus miſſus) the onelyonly ſervice of God i… now to hear him ſerve us: we come to as little of Prayers, as without danger of loſing Sermon preciſely we can, and ſeldom Receive without compulſion. Becauſe the Table hath ſometimes been called the Altar, (though Chriſt and St. Paul have call'd it ſo too, that's all one) yet, for the word's ſake, 'tis humbled to a lower place, to another poſture, to filth and rottenneſſe, till it be ſcarce known for a Table. Becauſe the Miniſter hath been called Prieſt, (for Chriſt is our High-Prieſt) therefore he is now throughly be-miniſtred, made our Miniſter, not God's, and muſt pipe what we bid him. Becauſe ſome Churches have harboured Superſtition, (though Superſtition be ill reformed with Sacriledge; ſelling of Doves, with plucking down of Walls) yet the word Superſtition being given, they, and many a Pariſh Church beſides, at once fell to ground, and the word Congregation is built in their ſteed. Ju… ſo, becauſe ſome Vows were made ſuperſtitiouſly to the bleſſed Virgin, in hope of Mediation; or preſumptuouſly to Chriſt, with opinion of Merit; therefore all Vows muſt be rejected, all cenſur'd unlawfull in themſelves. Brethren, you may remember, that the covetous fury of Church-Reformation, like that which was wrought on Benjamin, did almoſt proceed to the ruine of a Tribe, the rooting out of the Clergy: that as Iſrael was driven to repair the loſſe, by granting them wives of rapine; ſo this Land, by admitting ignorant Prieſts, ſnatch'd from their Shops and Trades. How taught they their Hearers in publick? but as their Hearers taught them in private. And what Doctrine could prove the ſpoile of the Church lawfull, but the unlawfulneſſe of Vows? And what could totally diſcountenance the thing, but reprobation of the neer common Name, including Superſtition together with Devotion. Words are deputed for Things; and change of words made the buſineſſe of Reformation to ſeem more numerous and weighty, as indeed it ought to ſeem. For as the Church had great need to be reformed, ſo the Spoilers had much more need to reform her, and their heirs have ſtill the ſame need. Wherefore if you dedicate your ſelves or any thing elſe unto God, remove it further from the ſpeciall name, and favour it with a ſtyle more generall; call it a Promiſe, no Vow; no Vow, I beſeech you.
If I ſpake to unletter'd people, I would forbear; but before you that can well diſcern ſubſtance from ſhadow, I dare preſent the truth naked. The Greek and Latine Tranſlations are, foreign, Vovete, Vow unto the Lord. The Acts which I ſhall inculcate are properly Vows; and therefore I plainly pronounce, That Vows are alſo laudable.
In ſtrict Language, Vows are holy Promiſes of a more ſpeciall kind. We may ſometimes promiſe a matter neceſſary, as Jacob his Tythe, Naaman his ſole Worſhip of God; ſuch an Act is barely a Promiſe. And ſometimes a matter Voluntary, as David his proviſion for a Temple, Hanna her ſon for a Prieſt; ſuch an Act is both a Promiſe and a Vow. As he that denies all promiſes, condemnes Baptiſm; ſo he that denies all vowes, condemnes all Eccleſiaſticall Offices, and chiefly the Order of Prieſthood: which Order is ever freely taken; but when it is taken, drawes with it theſe inſeparable vows, Attendance over the Flock, many rare Virtues, practick Obedience to the form of Liturgy, to the Book of Articles, to Eccleſiaſticall Canons, to the Injunctions of the Dioceſan.
Examine, Compare a true Vow and the office of Prieſthood: Is the one, by its nature, a voluntary Promiſe made unto God? ſo is the other. Are theſe the Conditions of the one, Deliberation of mind, Purpoſe of will, Pronunciation of mouth? the ſame are Ingredients in the other. No man is ſurprized ignorantly, or forced unwillingly, or admitted ſilently: not without Age and Triall, not without humble ſuite, not without ſolemn proteſtation made to ſeverall Propoſalls, irrevocably utter'd, and openly teſtified before God, whom we fear; before men, whom we reverence; his owne Ears preſſing to his Conſcience what his Mouth hath ſpoken. And what's the matter of a Vow? Some over paſſing good, plac'd within our Power. Why good? not indifferent, leſt, inſtead of a Promiſe, we ſeem to offer a threat. Why over-paſſing? leſt for a ſingular praeſent, we offer a new Bond of an old vulgar debt. Why within our Power? leſt we offer the Sacrifice of fools, which vaniſhes with their breath. Such it muſt be, ſome Excellent piece of Virtue, without Gods precept, but within His Counſell; without the common path, but within ſome private reach; not binding our neceſſary and abſolute duty by an Epidemicall Command, but inclining our free reſpective Devotion, through perſonall grounds. Is not the buſineſſe of Prieſthood the very ſame? Good, no doubt, for it is God's Ordinance; and evidently ſurmounting mans common duty, elſe all the Sheep are bound to be Shepheards, yet ſurely manageable by ſome particular Abilities, rais'd by the Spirit of God, and ſingled out by his attractive Motion: for ſome muſt needs bear the heat of the Day; and, whether ye be the men or no, whether inwardly call'd, is the Biſhop's queſtion, when he outwardly ordains. Laſtly, what's the end of a Vow, or what of Prieſthood? the ſame of both. For whether we dedicate our Goods, our Bodies, our Souls, or our Service, ſtill we aime at a neerer Union of the Creatures with God, whereby the Glory of the one is exalted, the Happineſſe of the other increas'd. And now, what think you? you have ſeen a ſevere ſearch, you find a perfect agreement in their Nature, Conditions, Matter, End.
I may ſeem to decoy your favourable Opinion, towards Vowes by this ingagement of your Office; but I hope to excite a reciprocall zeal towards your Office, by the Commendation of Vowes. There are two Grounds, whereon all poſſible vowes are ſafely built. The one is Baptiſm, in which a generall promiſe to forſake the World, the Fleſh, and the Divel; all Negative vowes of Mortification, and Abſtinence, are ſuper-induc'd on this Foundation, and rais'd by particular Motives of the Perſon vowing, able at a farther diſtance to chaſe away theſe deceivers. The ſecond Ground is that generall Precept, Thou ſhalt love the Lord thy God, with all thy Heart; all poſitive vowes of free Devotion, or Almes, ſpring from this Root. Where God hath plac'd an Extraordinary gift, ſerviceable for eminent Acts and Offices, he loves not his Lord with all his heart, who refuſes to take a burden anſwerable to his ſhoulders.
When St. Paul commends Virginity, he doth not commend it to all, he doth not impoſe it on any: True; yet whatſoever is not neceſſary for all, is not therefore unlawfull for ſome; but rather laudable, for ſuch as can and will. Betwixt Muſt and must not, there is May and may not: As a contingent may be truly affirm'd or denied; ſo it may be honeſtly done, or not done, as Occaſion or Circumſtance ſhall ſway the Subject; be the matter Virginity, or any other unuſuall Abſtinence, or work of Excellence. So it ſtands: God could have multiplied his Law into ſo many particular branches, as might have expreſſely determin'd all variety of perſons to their ſeverall duties; but, out of his great bounty, he hath left us an occaſion to be bountifull towards Him; he hath not in plain terms challeng'd all our juſt debt, that we by a Voluntary Offer might more ingratiate our ſelves into his Favour; he hath left his Rule under a ſeeming imperfection, that we might appear before him the more perfect, and receive the reward of diligent ſervants, apt to underſtand his ſilent intimation, and doing things reducible to his Command, though not commanded. Under the Law, where he exercis'd the place of a Judge, the vow which he would not directly injoyne, he plainly ſuppos'd, and punctually preſcrib'd ſet forms unto it: Under the Goſpell where he perſonates a Gracious Father, he leaves it more to the Love of his Children. Though the form be now antiquated with the Ceremoniall Law, the Morall ſubſtance doth yet remain: inſtead of a ſacrifice, we may vow our goods; inſtead of a Carcaſſe, we may offer Our-ſelves, a reaſonable and living ſacrifice, with willingneſſe, and cleanneſſe of heart, out-paſſing all former Ceremony. And we find in the 18 of the Acts, that St. Paul, an exemplary Miniſter of the Goſpell, yoak'd himſelfe under a vow; though what it was, I leave to Conjecture.
Sorry I am, that any Extraordinary Vertue is as odious here, as Extraordinary Vice; as dangerous now as in the dayes of Ariſtides, and muſt forthwith be baniſht the Land. To man, we may be as good as we liſt, not to God by any means; we muſt be ſure to keep him ever ſhort in our ſervice, for him we cannot ſerve ſufficiently; we muſt beware of Liberality to Him, for He gives us all things. O the Logick of a corrupted Chriſtian! ſhould we not ſo much the rather ſtretch our weakneſſe to make up in Will what is wanting in Power, and at leaſt, ſtrain our Poverty to a ſhew of thankfulneſſe?
Many wayes a Man may vow to man; his Goods by Reverſion, his Body by Wedlock, his Service by Indenture, and there is good Law for this: Is there no Goſpell to ſecure a Conveyance to God, to incourage the ſpirituall wedlock of vow'd Chaſtity, to countenance the vow of our Miniſtry, and ſhew that God is a Maſter fit to be dealt with? We may all vow one to another, no man excepted; and behold, God himſelfe hath freely vow'd himſelfe to us all. He ſent his only begotten Son to pay the vowes which he often made to Abraham, and to his Seed, and to all Nations; ſhall only a Reciprocall relation of man to God, be totally defective in all? When his turn comes, ſhall we pretend an utter diſability of performing any promiſe? Let not a Neighbour hear us, none then will take our words for a Groat.
Why are we only there tenacious, where it is greateſt gain to be Liberall? A promiſe paſt to thy Neighbour, tends to his good: When God receives a Promiſe, he is gracious to thee, not needy in himſelf; Qui non creſcit ex redditis, ſed in ſe creſcere facit redditores, (ſaith St. Auſtin, Ep. 45.) who cannot grow by thy Addition, but will make thee grow by Diminution, adding and bettering thy Payments into thine own boſome; as he makes thy graſſe to flouriſh, by the vapour ſent up to himward, and thence diſtilled back again. Thus he anſwers thee, not onelyonly at the time of Payment, but at the time of Promiſe. As Solomon was the richer for finiſhing the Temple, ſo was David the abler for promiſing: Wilt thou build a houſe for me (ſaith God)? behold, I have built thee a houſe for ever. A willing heart is bleſt with a large hand; but coldneſſe of will is alſo puniſh'd with ſhrinking of Power.
May we not do liberally (will ſome reply) without promiſe? Not ſo well. A good Act ingrafted into one or more vertues of higher ſtrayn, is much ennobled: Morall Excellence, by reſpect to God, is turned to Religion; by Promiſe, to Devotion: 'tis now become both Obedience and Sacrifice. Fair Buildings, after Dedication, are much more reverend; ſo, much more holy are our Souls and Bodies, when they are vow'd the Temples of the Holy Ghoſt.
There is no ſuch Diſcipline to train up a Chriſtian in the way of Perfection, as that of Confeſſion, (which is now alſo diſus'd) and this other of Vowing; whereof the one makes us aſham'd of doing amiſſe, the other prevents it, and further emboldens us to do good: That ſerves to mortifie ſin, and This not onelyonly ſo, but to quicken Vertue: for the tying up the Soul from wonted looſneſſe to ſome retir'd purpoſe, or holy work, both cuts off many occaſions, many objects of ſin, and ſets the Votary to his courſe and task without interruption. 'Tis a great conqueſt which it brings unto us, of maſtering our ſelves: for hereby our hearts are fixed, our wi…ls confirmed, which adds as much perfection to vertue, as Obſtinacy adds evill to Vice. 'Tis a gladſome hearing, when Righteouſneſſe in her turn is drawn with cart-ropes; when the Treaſure of Heaven is kept ſafe under many locks; good Intentions ſeconded with Vowing. But that which moſt commend it, is the near and abſolute ſubjection of the Soul to God, wholly ſurrendred up unto his ſervice, for he that ſubjects himſelf by promiſe unto him, yields up both his actions, and alſo the power of working; and (as Anſelm compares it) he bequeathes the Fruit together with the Tree alſo; Fruit, leaves, branches, body, root, and All: a Condition, This, moſt like to that in Heaven, the very next ſtep to true Bleſſedneſſe, which chiefly conſiſts in a perfect union with God moſt bleſſed. So that the difference is but this, A Vow betrothes, and Heaven wedds.
Pardon me this commendation of Vows, becauſe they are uſually wrong'd by diſcommendatiòn; and the cold froſt of mens hearts is over-bound with chiller wind of Diſſwaſion.
But do I now entice you to Will-worſhip, to a human fancy, ſuch as the Adoration of Angels? God forbid: if it be ſuch, 'tis repugnant to God's will. But that which I preach, though not by him commanded, is by him commended; no Precept to all his Servants, and yet a Counſell to certain friends; Counſell that will make us men, not onelyonly according to his Word, but according to his Heart. Men like the Apoſtles, who left all to be followers of Chriſt. Again do I toll you on into needleſſe danger, the danger of breaking an unmaſterable Vow. That which thou canſt not maſter, do not promiſe: for (as St. Auſtin inſtructs thee) Si non voviſſes minor eſſes, non pejor: Leſſe thou maiſt be without Vowing, not worſe; but leſſe howſoever. Wouldſt thou be great, and never expoſe thy ſelf to hazardous difficulty? Danger is ever the Porter to Greatneſſe. He that conſiders the wind ſhall not ſow, and he that fears rain ſhall not reap, Ecclus. 11. No proceeding in the way of Man, or of Chriſtian, without perill. And for what ſhould we ever venture, if not for a maſſe of Glory? Know alſo, that the danger lies not in the nature of a Vow, but in the weakneſſe of the Vower: So excuſe thine own Weakneſſe, that thou do not ſlander the ſtrength of others Excellence; though thou want Power thy ſelf, be not guilty of wanting Will by condemning others: if Power be preſent, be alſo an Actor, leſt by reſolving to ſtand unbound where thou mayſt, thou ſtand more rigorouſly bound where thou muſt; and in no leſſe danger of non-performance: For he that factiouſly denies to go farther than he needs muſt, ſhews, that he would not go ſo far; whereby he remains a debtor even of that which he pays, becauſe he pays unwillingly. Whether thou vow, or vow not, God exacts nothing but true endeavour, which is more wanting to the wilfull Refuſer, than to the unwilling Breaker. Do I ſeek to abridge your liberty? No, rather to enlarge it. Are the Angels in Priſon becauſe they are confin'd to goodneſſe? then is God the cloſeſt priſoner. No, no; the nearer our ſervice to God, the more perfect our freedom. To range after the creature is to be turned looſe to Slavery; to be tied up unto God, is to be bound to Liberty. In the one is all ſadneſſe, as in loſing our way through a wilderneſſe; in the other all content, as in paſſing a pleaſant walk. Non te voviſſe poeniteat, imo jam gaude jam tibi non licere quod cum tuo detrimento licuiſſet, (ſaith St. Auſtin;) He that hath bound himſelf to God by a Vow hath no more cauſe to be ſad, than ſhe that hath wedded her ſelf to a man, whom deſervedly ſhe beſt loves.
Why then, how differ I from the Romaniſts? Take heed of that; there is more care of differing from Them, than to ſtand right in Our-ſelves. Thus: I do not think that Vows for their own part are Meritorious, but in Us Serviceable, to God Acceptable, ſuch as may rather find than earn a Reward; for though they ſurpaſſe the generall Precept, they do not exceed our perſonall Talents, and thoſe we ought to imploy with all our might. If any Might do lie in promiſing, we ought to engage our Hands with our Tongues, our Actions with Words. Beſides, no extraordinary ſervice in this or that point can quit our ſcores with God, or ſuffice to croſſe out thoſe other Items of our manifold offences. Though ſome of God's ſervants be more willing, all come ſhort; and ſhould any come home, they would yet be unprofitable; to Him unprofitable, though not to Themſelves. Now ſince there is no Preaching without Oppoſing, let me Oppoſe for the other part too, and ſo brandiſh on both ſides. The Superſtition of Papiſts is cried down with a worſe crime of others, the Subterſtition of Anti-papiſts. Vows are Meritorious, ſay they; Damnable, cry theſe; and thou ſhalt neither add nor detract, ſaith God: Add they ſo much as theſe detract? an unpleaſing Circumſtance add they; but theſe deſtroy the whole Subſtance. Nay, the Accuſer is many times the worſer Thief, more guilty of the ſelf-ſame crime; ſo is the unſatiable Reformer. The humble Votaries he accuſes of ſuperſtition, even his own ſuperſtition is alſo greater; greater is this of not-vowing, than that of vowing, and produer thereof is he. They ſtood on points of deep-dejected Service, he on points of arrogant Adoption; they on much painfull Praying, he on much eaſie Hearing: The retir'd Moncks he accuſes of Idleneſſe, his Idleneſſe is far more ſcandalous; For they, though many, perform'd their frequent Oriſons together, and fed their Neighbours; he on the ſame revenue contracted to one graſp, curſes God, and grindes the face of the poor. The blindly devoted Pilgrims he accuſes of Idolatry, his own Idolatry is far groſſer: for they gave worſhip to bleſſed Saints, he to every creature, every Picture and Fancy which the Idolatry of Covetouſneſſe hath ſet up in his heart. Rome he accuſes for her ſwarm of Prieſts, and ſundry kinds of Locuſts; himſelf by taking away all diſtinction of holy Orders and Vows, would make far more, all in a like manner, one unholy Prieſthood.
And thus to make all men Prieſts, is to unmake thoſe that are. But you, my fellow-ſervants, ſtand up for your Calling, and rejoyce in the vow of your Profeſſion, whereby ye are ſeparate from the world to Chriſt; a Vow ſuperlative, not onelyonly ſanctifying your own Perſons, but giving you in charge all the Vows of the People ſanctified under you. Other men's Vows admit them nearer into God's Houſhold, yours into his Cloſet. And next under you are the Church-Guardians, preferr'd on their holy Promiſes to be Stewards and Officers of God's Houſe; you his Eyes, and they his Hands; you his Tongue, and they his two rowes of Teeth; you to direct, and they to execute. All that are drawn and lug'd to theſe places, do not remember, that it was the ambition of the beſt King to be God's Dorekeeper. My heart is on thoſe who offer themſelves willingly. When God cried out, Who is on my ſide? out ſtept Levi, a whole Tribe at once; And God had no better reward for their good ſervice, than to make them his Houſhold-Chaplains and Servants.
Now as none can be admitted into a Prince's Attendance without an Oath, ſo neither into an Office under the King of Heaven. The heighth of their Royalty requires the beſt aſſurance of our Loyalty. Duty is not ſo firm as Promiſe, nor Promiſe as an Oath; wherefore all ſacred Contracts with God are tied with this knot: Baptiſm, Confirmation, Marriage, Conſecration, are all celebrated in the Name of the Father, the Son, and the holy Ghoſt, a Clauſe equivalent with an Oath: But Ordination more expreſly and ſolemnly, with a Head ſubmitted to Imprecation, with a Mouth kiſſing and ſwearing, with a Hand ſubſcribing, and a knee bowing. For Swearing, I could call a Jury of Examples, but let one ſtand for all: If God himſelf confirmed his Promiſe with an Oath when he made his Son a Prieſt, Shall thy word be taken before his? or wilt thou, that makeſt a ſcruple of all ſwearing, appear more holy than God? No. Thou ſhalt ſwear, The Lord liveth, in Truth, in Judgment, in Righteouſneſs, Jer. 4. 13. No doubt of the Oath, but be ſure of the Adjuncts; of Truth, that thou know the matter fully, and deliver it unfainedly; of Judgment, that thou conſider it deliberately with thy ſelf, and deliver it judicially before the Magiſtrate; of Righteouſneſſe, that thou weigh both the Poſſibility and Honeſty. Wherefore thus Promiſe, Vow, Swear to the Lord; and when thy hands are ſo tied to the Plow, that thou canſt not let them go, do not look back with thine eyes, as wiſhing to be looſe; let theſe Bonds be thy Triumph.
The Promiſſory Oath, leads me aſide to the Aſſertory; and 'tis but a little aſide. For, as the one obliges to a profeſſion of future Offices, ſo the other to a confeſſion of paſt Offences: the one freely taken by our ſelves, the other judicially exacted, ex Officio Judicis, by the Officious inquiry of the Eccleſiaſticall Judge. Some Innovators would fain purge the Conſiſtory of this purging Oath: but how unworthily, you may eaſily ſee by the Matter, the Proceeding, the End. For in what Matter is this Oath adminiſter'd? in ſuch as may overtempt weak fleſh to Perjury? The matter is indeed Criminall, but not Capitall: Some, perchance for the preſent Life of the Body, may hazzard the Life of the Soul; few (I hope) for inferior Motives: A little meer ſhame is an evill, not comparable to the double guilt of ſin and perjury. For theſe are ever to be loaded with fear or puniſhment, the other quickly ſets you free and vaniſhes: eſpecially, being ſuch as it is, a ſhame that maketh not to be aſham'd; the Pillory may be objected, Pennance cannot, 'tis like a Cure without any ſenſible Scar. Think rightly of Deponents, and (as the Law doth) humanely and religiouſly, then is the clamorous doubt of Perjury ſufficiently prevented. But how proceeds this Oath? Violently, as 'tis objected? with intrenching on God's hidden Prerogative, with forcing of Nature, with wreſting of judiciall Order? Nothing leſſe: here's no Tyrannicall ſearch of hearts, no breach into God's Peculiar ſecrets utterly conceal'd; but only a neerer inquiry into ſcandalous and infectious deeds, partly broken out all ready, and further ſuſpected: nor is it true, that the Defendant is unnaturally forc'd to ſtand a party againſt himſelfe; nor true, that the Judge is irregularly become a party againſt the Defendant: The Adverſary which troubles all, and yet ſeems loath to be found, is the Traytour Sin, a lowd Inmate, whoſe foul clamour betrayes the Entertainer. Though ſin hide its Head, yet the Foot-ſteps, the Sent, and Cry is commonly left behind; Effects are the Foot-ſteps, Probabilities the Sent, Report the Cry: All which ſupply the place of open Accuſers, and hunt out the Malefactors; they hunt them out, as Adam's flight purſued him at his back, as Cain's face accus'd him to his face, as Sodoms cry call'd for a ſtorm on their heads. Any of theſe tokens may ſtartle a vigilant Over-ſeer, as well as an expreſſe Information, any hint may ſuffice to ſtir a Queſtion, though not to clear the Deciſion. Wherefore, if ſin lye cunningly conceal'd, Juſtice muſt be wiſely Inquiſitive: ſo long as the Thorn ſticks in the ſides of the Church, partly diſcern'd, and partly hid; that which appears, muſt cauſe a ſearch of that which appears not: whether it be the Matter, as Achans theft; Perſon, as the unknown Murtherer; Circumſtance, as the place in Suſanna's ſlaunder; no proceeding till thoſe be drawn forth, which ſometimes cannot be without ſwearing the D…ponent, to diſcover the whole and ſimple Truth. Some kind of ſin, being ever done in darkneſſe, and in no other Court puniſhable, cannot elſe be puniſh't: And no way more honourable for the party, then to be tried by his owne word: And nothing more worthy of the Judges favour, then the Partie's own confeſſion.
Then what's the end? crooked, as it is noys'd? that the Deponent may become a prey? No, that Truth may be gain'd. What? that by ſpeaking Truth he may accuſe himſelfe? No, that either he may quit his Innocence, or confeſſe his guilt; which Confeſſion differs from accuſing, as Tenting from Wounding. And what next? to be then puniſh't with ſhame and ruine? No, to be amended by a fatherly and ſaving correction, ſuch as in other Churches, the humble Soul will ingenuouſly ſeek by voluntary Confeſſion; a practice rather ſmother'd than ever condemn'd, even with us (Brethren) who live ſo Anti-popiſhly undiſciplin'd,
What ſtrength have now thoſe wonted Objections, which are ſtill repeated, as if they had never been anſwer'd; Fear of Perjury in the matter queſtion'd, violence in the Proceeding, inſnaring of Brethren touching the End? What fear of perjury, when ſhame is a leſſer Evill then that? What violence in the Judge, when the clamor of Sin will not let him reſt? What inſnaring of Brethren, when their health is mainly intended? If every wholſome Ordinance, ſhould be ſtraightway rejected for the accidentall Evill, which ſome particulars from thence may gather, ſtop your Ears at the Word, fly the Sacrament; in the one ye may ſuck the ſavour of Death, in the other ye may eate your own Damnation. Yet, as none but a Judas will abhor the bread, leſt a Divell ſhould enter into him; ſo none but the wicked-minded, ſuch a one as may paſſe, pro Confeſſo & Convicto, will mutter againſt this Oath, leſt it ſhould turn to his poyſon. He that ſpites the Gallows, though it be the Engin of Death, is, or would be, a Malefactor; but this Ordinance is a proviſion for Life, whoſe direct and proper conſequents are, the opening of Truth, the rooting out of Exemplary ſin, the Reformation and Peace of ſinners: and, beſides the good intended to the party ſworn, it works alſo many publick Ends, not deer even with the loſſe of ſome particular perſons, Scandall remov'd, Juſtice maintain'd, the Church Edified, God glorified.
This policy of the Church, being never Thundered down by any plain prohibition of Scripture, is ſtrongly buttreſſed up by its generall precept of Obedience: as in the firſt of Saint Pet. ch. 2. v. 13. Submit your ſelves to every Ordinance of man, even of man, for the Lords ſake; The Magiſtrate when he croſſes not the ſupream Maſter, doth ever bear his Perſon. Submit your ſelves to Him, therefore, as to God, even with your ſouls; Let every ſoul be ſubject to higher Powers, for there is no Power but of God, Rom. 13. 1. Though an Oath be vinculum Animae, Num. 30. a chain laid on the Soul; yet ought it no more to be refus'd, than a chain laid on the Body, in like caſe of a ſuſpected crime. The Goſpell being ſent to all Nations, govern'd by different Lawes, hath preſcribed no ſet form, but only Obedience to that, which is any where eſtabliſhed. By which implied Warrant, each particular Church is authoriz'd to conſtitute her Nationall Orders; but in this Order, all Churches conſent, (a great ſigne that it is very Naturall:) and further, if God's peculiar Policy may bear any ſway with your Imitation, know that in his judiciall Ordinances over Jewry, himſelfe did immediately, and expreſſely injoyn this form: and in matters, both Capitall and leſſe Criminall, in caſe of Theft, Exod. 22. 11. When goods intruſted miſ-carry, an Oath of the Lord ſhall be between them, that he hath not put his hands to his Neighbour's goods: in caſe of Adultery, Num. 5. 19. If the ſpirit of jealouſie come upon a Man, the Prieſt ſhall charge the Woman with an Oath; in caſe of Murder, Deut. 21. v. 6. When a man is ſlain, all the Elders of the City, that is next unto the ſlain man, ſhall waſh their hands over the heifer that is beheaded in the Valley; And they ſhall teſtifie and ſay, Our hands have not ſhed this Blood, neither have our eyes ſeen it; Be Mercifull, O Lord. If in the weightieſt Matters, ſurreption of Goods, deſilement of Body, ſpoil of Life, an Oath might be exacted; and from perſons, happily unblameable, an honeſt Man, a civill Woman, a whole City; and on ſlight grounds, power of the Houſe or Field, jealouſie of an ill Husband, Vicinity of place, and all to ſatisfie particular loſſes; why, not then an Oath with us, in leſſe matters, from ſcandalous perſons, on greater ſuſpitions, for publick good?
Would you ſee the practice of this precept, how Gods rule hath been follow'd by the example of Men? this form hath been anciently obey'd, when the Oath was dangerous to the Perſon ſworn; So did Achan anſwer to Joſhuah, Michaiah to Ahab, Jeremy to Zedekiah, all Iſrael to Eſdras: ſo did Peter to the Jewiſh Councill, Stephen to the high Prieſt, Paul to the Captain: ſo did one Neighbour to another, as from Solomons ſuppoſition you may gather, 2 Chro. 6. 22. Yea, ſo ſhould every one confeſſe his theft, only upon generall Curſing, without a particular Inquiry, Pro. 29. v. 24. Much more his fault, being queſtion'd, and on the publick behalf, and before the Judge, and on his Oath. Before the Magiſtrate, who ſuſtains Gods Perſon, a meer Interrogatory is little leſſe conſtringent than the Oath added; for as the perjur'd man, calls God a witneſſe to a Lie, ſo the falſe anſwerer lies to God's face: ſo that from ſome perſons, an anſwer may be, and is well taken without it; Nevertheleſſe, God in his wiſdome hath abundantly provided againſt the dull inconſiderance of the vulgar people, by preſcribing to the Jews, and every where by permitting an Oath. Good reaſon for it you …ave ſeen, you have ſeen God's Law, and the Interpreter thereof, the Saints Practice; and how far, or in what caſes, Obedience thereto hath been commanded and yielded: for proof whereof, I have turn'd my Bible in the Church; do not you at Home turn yours for Objections, leſt unhappily the Devill interpret; to ſome he hath don't already, as appears by their cunning malice againſt the Church in this particular. For though the ſame Oath be practiſed in Temporall Courts, in the Chancery, Exchequer, Common-Pleas, and be there put to the Defendant, Witneſſe, or Jury; though the Body elſe-where be ſometimes Rack'd to draw out confeſſion, they do not gainſay: OnelyOnly they grudge againſt this Rack of the Soul in the Examination of the Church; that which onelyonly troubles them, is the Power of the Church. All Courts of Judicature partake the ſame reaſon, the ſame ground of their power, for All derive it from Chriſt. Yet becauſe the Church is leſſe arm'd with external might to redreſſe her wrongs, they firſt aſſay the weaker Fort, that when they find the ſame flaw in a ſtronger, their malignity may grow more confident, and ſucceſſively batter down all Authority.
But you, my Brethren, who have ſworn to obey your Ordinary in all things lawfull, have made this Aſſertory Oath a part of your Promiſſory; you have taken an Oath that you will take this Oath, which you cannot refuſe nor diſgrace without breaking the other. Concerning this and other Injunctions, ſince you have paſt a promiſe to God, it muſt be your neceſſary Care, and my next Argument, that you keep it. Promiſe to the Lord, and keep it.
This is the Second main Propoſition, Holy Promiſes once made muſt be neceſſarily kept. When thou abſtaineſt from vowing, it ſhall be no ſin unto thee, Deut. 23. 22. The not-doing may or may not be ſin, according as the caſe ſtands; howſoever, the not-Vowing ſhall not be ſin, for where no Law hath commanded the form of Obligation, there the omiſſion can be no tranſgreſſion. Leſſe righteous thou mightſt have been, not more ſinful; but having once undertaken to ſhine, thou muſt continue a Star, or go out a Snuff; after thou haſt once betrothed thy Liberty to God, a ſtrong Neceſſity is laid upon thee; that which is gone out of thy lips, God will ſurely require at thy hand, not now as thine own, but as truly his; for Promiſe gives over to another the praepoſſeſſion of Right, in earneſt of future performance. And therefore, as to violate a betrothed Virgin is reckoned for Adultery, Deut. 25. 24. ſo the breach of holy Promiſe is no leſſe than Sacriledge.
For prevention whereof, God, who hath given no Law that thou ſhouldeſt Promiſe, hath given a Law that thou ſhouldſt Perform; and he hath very cautiouſly preſcribed the manner. Be it done Entirely, Willingly, and Diligently. Entirely, Levit. 22. v. 23. A bullock or a ſheep that hath a member ſuperfluous or lacking, thou maiſt preſent for a Free-offering; but for a Vow it ſhall not be accepted. A free gift is not examin'd; but in payment of debt due upon Bond, the Seals are call'd for. The performance of that holy Office which thou haſt vow'd, as it may not be extravagant by adding new-fangled conceits of thine own; ſo it muſt not be one grain too light, by ſubtracting the leaſt circumſtance, not by omitting a Ring in Marriage, a Croſſe in Baptiſm, a Knee in the Euchariſt; not by leaving out or changing one Collect in the form of Liturgy. 'Tis not with Thee, as with thoſe Forrainers with whom thou trad'ſt in Ware and Religion; thoſe Alexanders, thoſe Copper-ſmiths, who in every Port-Town may do us much harm, and by way of the Church may alſo myne a paſſage into the State: They are free, but thou haſt ſworn; thy performance is Monſtrous, if not Entire. And Willing it muſt be too; thou ſhalt keep as thou haſt-vow'd it, Willingly unto the Lord, Deut. 23. 23. Thou that at once uſeſt and confuteſt the Church Ceremonies, with froward ſignes, and unſeemly tokens; with a ſcrewed face, and a warpt ſhoulder: doſt thou think that thou haſt performed thy Vow? No, not the Law. Thy Faith to God? No, not thy Obedience to Man. But, God requires more yet; Diligence in Performance; When thou voweſt a vow to the Lord, thou ſhalt not be ſlack to pay it, Deut. 23. 21. He that ſearches not before-hand the Rubrick and Rules of the Church, to know his duty; he that afterward conforms in Judgment only, not in Practice; or in Practice not yet, or not at all times, not without Omiſſion and Intermiſſion, not without Complaining and Citing, not without Suſpenſion, Deprivation, Excommunication; doubtleſſe he would not at all. Should thy covenant-ſervant thus ſerve thee, with wilfull ignorance, neglect, and contempt; deliver thy cup without reverence, with Cain's face, and ſcarce ſo, but ſlowly and by fits; How wouldſt thou ſerve him? and yet perchance thou haſt need of his Attendance. God requires obſervance, not for his own, but for your want; He hath not need to receive, but you to pay; nor is he ſo exacting of his own dues, as carefull for your diſcharge.
Which that you may obtain, by making true payment in manner anſwerable, give me leave to joyn my Advice. Firſt, Make triall of matters more Eaſie, and thoſe for a certain Time; that by habituall Diſcipline, you may prepare and harden your ſelves for Vows more difficult: This is to reckon the coſt before you build, and to make proviſion before you warr. As it argues Diffidence to venture nothing on Grace and humble Endeavour; ſo to attempt the higheſt reach of Perfection at firſt leap, and to bind over your ſelves wholly before you have gotten experienced Maſterdome in any part, this is a raſh Undertaking. The way to keep a Vow, is to Vow that which we well hope to keep.
But, O the perjur'd condition of many an haſty Prophet, and outwardly demure Saint! who without any preparative conſideration, having ſolemnly plighted his Faith, having done it with Mouth, Hand, and Knee, twice or thrice in Academicall Degrees, twice in Ordinations, and as oft in his Inſtitutions as he can, doth preſently go forth with reſolution to break it; charges his wit to invent fallacy againſt his Duty, and to Preach againſt that Vow which enables him to Preach. Can there be any Atheiſm more hideouſly contemptuous! Hand and Seal given to man, will tie us to our Word, or to the Jayl; onelyonly God can have no fair dealing, no ſufficient redreſſe. In point of holy Promiſe, (God be mercifull to us) we have loſt all conſcience, the conſcience that is, runs clean contrary to our promiſe, whereby if we ſtand bound, we think our ſelves bound to break it; the faſter tied, the looſer we play; and that which was Duty before it was vow'd, is by vowing eſteem'd unlawfull. If God make a Promiſe to Us, though it be but Conditionall, we claim it as Abſolute; no diſobedience of ours can ſet Him free, we allow not his Majeſty ſo much Mutability, as on our change to be conſtant to Juſtice: But when our ſelves have dedicated a Promiſe to him, whether by our Governours, or alſo in our own perſons, be it never ſo full and abſolute, any or no condition ſhall ſuffice to cancell it; and we that deny our ſelves the liberty of Vowing, will take an unmeaſur'd liberty of Diſannulling, or perchance feign a Neceſſity of Undoing what indeed we would not do. And to cure this Evill, what remedy? For ſince all the Land hath out off God's inviolable Tenure, formerly confirmed by the whole Land; ſince all are involved in one common Sacriledge, What man with effectuall courage can do him right? or with what face controul a Vow-breaker? Injuſta vincula rumpat Juſtitia, ('tis, I confeſſe, St. Auſtin's rule.) Bad Promiſes are well broken, for ſuch are Threatnings rather than Promiſes, and Threatnings are recall'd without Injury; whereas to ſecond bad words with like performance, is double wrong. The miſ-applying of this Rule, when men are bent to tranſpoſe the name of Good and Evill, is exceeding miſchievous; for under this pretext, ſome have recanted or neglected their own duty, and ſome have nullified the piety of others. Falſe Brethren that crept into the Church, by ſwearing Obedience, have baſely betraid her to her enemies for a piece of bread, abſurdly ſuppoſing, that any Rites, in themſelves indifferent, may as eaſily be made Antichriſtian by cenſure of private Rebellion, as they were made neceſſary by ſworn Covenant under publick Authority. Some diſeſteeming the Churchwardens Oath, as a meer formall Engine to get Fees, eſteem it their Office not to diſcharge their Office at all, leſt they be counted Medlers and Buſie-bodies; from whence ungodly Neglect growes into Cuſtome, and Sin preſcribes againſt Duty. Here Churches drop down unſpied, there Souls hang deſperately ruinous; and all for want of 6d Reparation, or 12d Preſentation in due ſeaſon. Other ungracious children blaſting the works of Charity with the name of Superſtition, and colouring their rude Sacriledge with the name of Zeal, make it their gainfull Godlineſſe to raze out the yet-unraz'd Godlineſſe of their Predeceſſors. The old Romans ſhall judge theſe Novell Chriſtians; they, after ten years omiſſion, paid the Vows of Camillus with their own Jewells; theſe, after long poſſeſſion of Conſecration, would wring from God all the Vows of their Fathers into their own hands, and again rake over the poor gleanings which the Robbers have left. But let not Sacriledge in the People hire the Prieſt to Diſobedience and Treachery; let not a few Crums bribe you from barking againſt the Thief, and guarding the Houſe of the Lord; to which Care you eſpecially are bound, by my third and laſt Propoſition, directed to Thoſe that be round about him.
Promiſes made to God by them which be round about him, are in reſpect of the Parties moſt conſtringent: And firſt, becauſe they are made to God. If a promiſe, paſt to our Neighbour, ought to be kept, though it be to our loſſe; much more to God, when it alſo tends to our good. Will not his goodneſſe hold thee firm? let his Fear chain thee. That Name which begets Awe and Truſt in Human Contracts, is much more Awfull in Religious Vows. There he is called onelyonly for a Witneſſe, here he is alſo a Party: thou ſweareſt now both By Him, and To Him. Did men ſeriouſly conſider to whom they ſtand engag'd, they would be more heedfull of their Obſervance. 'Tis the King to whom thou ſweareſt Loyalty, though a Juſtice take thy Oath; 'tis God to whom thou makeſt thy Vow, though the Biſhop receive it. His Receiver thou maiſt ſometimes delude, Him thou canſt not. Words and Thoughts are to him more legible, than Actions to us, for God is Light; whoſoever ſeeks to rob Him doth leſſe lie hid, than a Thief in a Candle.
Again, as the Majeſty of your Lord God obliges you, to more awfull Reverence; ſo in reſpect of your ſelves, doth the neer dependance of your Office, to a greater fidelity. Perſwaſions and Arguments may be needfully urg'd to Lay-men; nothing to Eccleſiaſticall Officers but promiſe: Others are onelyonly bound by order of their Praedeceſſors, you by Perſonall dedication; they to naked Aſſent, you to Action; they by Obedience, you by voluntary and deliberate Oath. Say not before the Angel, (or thy Biſhop) ſaith Eccleſiaſtes, that thy promiſe was out of Ignorance: Thou a ſeer, before thy eyes were open? thou blind, and preſume to be a guide? thou a Meſſenger of Truth, and yet perjur'd? thou perjur'd, and yet ſo neerly tied to fidelity! Want of breeding, Ignorance, Blind zeal, Company, Profit, leſſe Obligation may in ſome part excuſe a Lay-man; 'tis impoſſible for an unconform'd Miniſter, to be tolerably diſhoneſt. Nothing ſo much aggravates the Defection of Solomon, as his two Antecedent Viſions and Dialogues with God: how frequent yours have been, you well know; how many publick Vowings, ſo many Dialogues with the Moſt High. Through ſuch nearneſſe of Relation, we behold Treachery as through a multiplying Glaſſe, far greater than otherwiſe it would appear; and we do not onelyonly apprehend, but find it ſo indeed. To poyſon a King is not murder, but Treaſon; but for a Wife or Servant to do it, is double Treaſon: And breach of Vow to God, is not Treaſon, but Sacriledge; in a Prieſt ſacro-Sacrilegium, the moſt execrable kind of Sacriledge, doubled by the condition of the Perſon: Which being conſider'd, nothing can be more injurious to God, more dangerous to Himſelf, more exemplary and pernicious to Others.
Firſt, a Kiſſing Judas, a Thieviſh Treaſurer, a Familiar Divel, what more injurious to God? for beſides, the unkind requitall of much Infidelity, for much Love and Truſt; the treacherous defailance brings with it a ſcandalous Repute on God's ſervice, who will not be thought a good Maſter, ſo long as his neereſt Servants Revolt from their Station. As in Heaven, there is moſt Joy for a Converted ſinner, who comes from far; ſo there is moſt grief for a perverted Servant, who goes off ſo neer.
But ſecondly, The Evill falls the heavier on himſelf; the more Immediate he was before, the leſſe Mediation to re-unite him: If the Man and Wife be two, who ſhall intercede? perchance ſome friend, as deer as a Wife, elſe none. But if God and the Prieſt be two, who ſhall there Officiate an Atonement? The fall of an Angell, makes him Divel; no ſpace for him betwixt Heaven and Hell. The ſin of a common Prieſt, coſt as much Sacrifice as the ſin of the whole people; but the ſin of Eli, the High Prieſt was not to be purg'd away by any Sacrifice whatſoever. The nearer to God you are by Office, ſo much the farther off by neglect. What can waſh Water, or ſeaſon Salt, or ſanctifie the Prieſt! if theſe have loſt their Purity, Savour, and Holineſſe, what can do on them their Office? We may write up the forlorn Sentence of the Plague, Domine miſerere, Lord have Mercy upon them! no Phyſition but the God offended.
Laſtly, becauſe the Prieſt is an Angell, he ſeldome falls without a Train; the height of his Dependance, enlarges the contagious Power of deriving his diſorder: Well might his ſin be rated aequivalent to that of the whole people, for the defection which to day is His, to morrow will be Theirs: If he renounce the Vowes of a Prieſt, why not they the Vowes of Chriſtians? Prone they are of themſelves, to that form of Religion, which is moſt eaſie and leſſe chargeable: if he by neglect of Duty and Ceremony, by Incouragement of unyoak't Liberty, ſhall puſh forward this Inclination, great muſt the fall of the Church be. For Church-Wardens, the next Pillars, being men choſen out of the People, they alſo will alternately ſlacken their Office, and prove as careleſſe of the Materiall Temple, as the Prieſt of the Spirituall. O what ſhall become of the Congregation, when their Guides come in or go out, the worſt of men? what ſhall become of the Church, when Officers are choſen to look to its decay? An Officer more neglectfull of Order, than the Common Laity, is much like his Chancell; that Thetcht while the Body of the Church is Leaded: or like his Table; that foul and moth-eaten, while the Pewes are fair and garniſh't: or like his Surpleſſe; that coorſe and ragged, while the Womens Aprons are fine and ſound: Wherefore, He and his Church, juſt as they proceed, ſo they will end, both in a like ruine. Neceſſity will at length cauſe us to be all Browniſts, left without Churches, and the ſtream of deprav'd Cuſtom, carry us into Libertiniſm, from thence into Fanaticall madneſſe, Miſery, and Death: at length, God himſelf will add ruine, and call for Zim and Ohim to be his Prieſts: for ſo he hath done already to many dead Carcaſs'd, and waſted Churches. Thoſe places which our Fathers vow'd to Gods perpetuall Service, are impropriated by a degenerate Poſterity, to their own abuſes: the ſacred wills of devout Teſtators, confirm'd by Generall Parliament, awfully fenc'd with ſolemn Execrations of the Prieſt, ſtrongly tied by God's expreſſe Inhibition, Lev. 27. 28. Whatſoever is conſecrated to me, ſhall not be taken away, are now quite fruſtrated: the Holy Sanctuaries are reform'd, from Dens of Idleneſſe, to Dens of Rapine; from Babels of pride, to Sties of Luxury: where once God's Altar ſtood, there is the Glutton's Table, perchance the Bed of the Adulterer? the Sculls of Holy Fathers are dug up, to make ſpacions Cellarage for Hogs-heads and Drunkards; the very Chalices which held the Blood of Chriſt, are reform'd into Bowls; and 'tis hop'd, that by demoliſhing the Walls, all hand-writing like that againſt Belſhazzar, is ſufficiently prevented. But whence all this, the ſound whereof makes both the ears of them that hear to Tingle? even from the defection of Prieſts, careleſſe of their Vowes, ſhort of their pretended Holineſſe. No great evil hath ever befaln the Church, but by this way: by Perſecution it ever proſper'd, and only decay'd by the Treachery of her Officers. Iſrael fell to Idolatry, but who made the Calf? Aaron. The Ark was taken and prophan'd, but through whoſe fault? the Sons of Ely. Iſrael forſook the Divine Worſhip at Jeruſalem, and built them high Places, but who ſerv'd thereon? Jereboams Prieſts: How fell the Temple at Jeruſalem ſo often, why ſo many of ours at once, and why are the reſt yet-ſtanding in ſo much danger? through the Default, the Corruption, the Tergiverſation, and perjury of Prieſts, and Officers.
And in this particular Place I cannot imagine, that ſimple Women (zealouſly, though blindly, affected) would ſo quickly re-iterate their Rebellious Conventicles, contrary to Oath and Subſcription, if ſome traiterous Guide did not ſecretly underbear and encourage them with peſtilent Inſtructions. But know this, you of the Laity, that whenſoever ye hearken to ſuch depravers of Form and Diſcipline, critically bent for Innovation, ſacred pretenders of a moſt tender Conſcience, and yet unſenſible of ſolemn Oaths; you chuſe for your Leaders perjur'd Hirelings, wicked Vow-breakers; and what can you expect of the Building but Ruine, when the firſt ſtone of the Foundation is Perjury? In all this I ſpeak the Truth, I lie not: So help me God, through Jeſus Chriſt our Lord; To Whom, &c. AMEN.
Delivered at Lin, at a Viſitation, June the 24. 1633.
FINIS.
End of the text · William Strode, Sermon 24 June 1633 (1660)