The Obligation of Human Conscience, Lecture 3
THE THIRD LECTURE, In which is declared that neither in the examples of good men, nor the judgment of experienced men, there is protection enough to ſecure the Conſcience.
GAL. 2. 13.
foreign—
And the other Jews diſſembled likewiſe with him, inſomuch that Barnabas was brought into their diſsimulation alſo.
HAving propounded to my ſelf to examine and diſcover to you the adaequate rule of Conſcience which is to be the certain and ſafe Law how to lead our lives; I conceived it in the firſt place moſt neceſſary, to declare unto you in what a grievous & dangerous errour they are, who think in the things they do they provide well enough for the ſecurity of their own Conſciences, if either by the flattering intention of ſome good end, or the example of ſome holy man, or the authority and judgment of a man famous for learning and piety, they can any ways defend themſelves and what they have done; And truly how little protection there is in a bare good intention either as to the benefit of the Conſcience or the confidence of any good work, without the other concomitants of it, I think hath been ſufficiently declared by me in my former Lecture, where by many reaſons I have convinced, that no evil is to be done that good may enſue thereby. It remaineth that this day, I do repreſent unto you, that neither the example nor the judgment of any man ought to be of ſo great authority with us, that our Conſciences may ſecurely reſt in either of them; and neither from that alone can we duely conclude, that all things which are paſſed are rightly done, or thoſe things for the time to come are ſimply lawfull to be done, which another man indued with never ſo much learning and ſanctity hath either done himſelf, or hath judged lawfull to be put into practice by another.
II. Moreover, how unſafe it is to frame our lives and actions to the examples of other men, and how unſatisfying it is to the ſecurity of the Conſcience to defend our ſelves by alledging, that whatſoever we have done or are about to do, hath been done already by ſome pious man before us, may by a moſt cleer argument appear by the words of the propoſed Text, eſpecially if we ſhall go a little higher and derive the ground and the occaſion of them from the Hiſtory of the thing performed. St. Peter the Apoſtle living at Antioch amongſt the Gentiles converted to the Chriſtian faith, who were not bound inconſcience to the obſervation of the Law of Moſes, did freely eat with them, and did partake of whatſoever meats were ſet before him, as well prohibited as permitted to the people of the Jewes, without the leaſt ſcruple according to the liberty which he had in Chriſt. But when ſome Chriſtians of the nation of the Jewes came to Antioch from Jeruſalem, whither they were thoſe falſe brethren foreign of whom mention is made in the fourth verſe of this 2 of the Galatians, who pretending that they came from James did indeed creep in privily of themſelves, to obſerve the liberty of St. Paul, and other Chriſtians, as ſome do think, or rather (as others are of opinion, and more probably) whether they were weak Brethren ſent indeed by St. James, but as yet not throughly inſtructed concerning the ceſſation of the Rites and Ceremonies of the Law; St. Peter deſiring to be gracious with them, or rather fearing to give them an offence, did immediately, and altogether, abſtain from the Tables, and the ſociety of the Gentiles, and from the meats forbidden in the Law of Moſes, by whoſe example the Jews of Antioch being induced, who by the Sermons of Paul and his fellow labourers in Chriſt had been taught the Chriſtian …iberty a little better than thoſe that came from Jeruſalem, and more fully underſtood the aboliſhing of the ceremonial Law, yet being but weak themſelves, and more addicted to the ceremonies to which a long time they had been accuſtomed, they eaſily ſuffered themſelves to be ſeperated from the communion of their brethren the believing Gentiles, not without ſome ſuſpition (as it is probable) that Peter the chief of the Apoſtles, was the more compent judge of theſe things, & what was to be done, & that themſelvs were hitherto drawn in by Paul with the gratefull but the empty ſhew of liberty; and what is more to be admired (for it is not ſtrange or unaccuſtomed for the weaker ſort to ſtumble) even Barnabas himſelf, who was St. Pauls collegue, and his daily companion in his journeys, who conſtantly aſſerted the Doctrine of Chriſtian liberty againſt the Jews, being overcome by the authority of ſo great an Apoſtle, did ſtoop with him into the ſame fellowſhip of diſſimulation, not without a great offence to the believing Gentiles.
III. Paul doth here declare, that for this fact St. Peter was reprehended by him, and that vehemently, openly, and deſervedly; Not only that he himſelf, to the ſcandal of ſo many of the brethren, out of too great deſire of complacence, or th… fear of offence; had ſhewed himſelf more favourable to the Jewiſh ceremonies, than did become him, but that he drew others by his example into the ſame participation of Hypocriſie with him, and by the ſame example had endeavouted to enforce the believing Gentiles, although unwilling, and againſt their Conſciences, unto Judaiſme: I am not ignorant that St. Hierom (having alleged ſome other Authors that jump with him in that opinion) doth give a far different interpretation of this reproof, than what I here have ſpecified, viz. That this affair was not carryed ſeriouſly, and as indeed it was betwixt theſe two chiefeſt of the Apoſtles, but foreign, and by contrivance, the benefit of the Church at that time ſo requiring it. Indeed he would perſwade us that this diſſimulation of St. Peter was neceſſary to retain the good opinion of the Jews, which that it might not be too dangerous to the Gentiles, this counterfeit reproof of St. Paul was altogether as neceſſary, by which the errour of the Jews, concerning the continuing force of the ceremonial Rites might be ſo corrected, that by the ſame endeavour, proviſion ſhould be made that no danger of ſcandal ſhould be given to the Gentiles. And thus by the conjoyned diſſimulation of both the Apoſtles, it was ſo effected, that the Jewes as well as the Gentiles ſhould by this pious fraud be more eaſily retained, in the faith of Chriſt, which not long they had imbraced. Theſe words therefore foreign are ſo handſomly interpreted by him to maintain his own opinion (as above all other of the Fathers he is accuſtomed foreign, to ſerve thoſe aſſertions which are but his own conjectures) that the words he withſtood him to the face do not in his conſtruction ſignifie, openly, and before the people, or to his own face, but only under a pretence and ſhew, and according to the outward appearance, in which conſtruction theſe words foreign are by him uſurped alſo, as it is manifeſt 2 Cor. 10. 7.
IV. This opinion of St. Hierome was nothing pleaſing to St. Auguſtine, who denieth that any thing was here done by contract or contrivance, but that St Paul moſt ſincerely, and exprſsely did oppoſe himſelf to this unſeaſonable combination; he therfore in a letter did very friendly admoniſh St. Hierome of his errour,Inter Epiſt. Hierou. Epiſt. 97. who perſiſting more obſtinate in his opinion, (letters being often ſent from the one to the other) the queſtion began to be diſputed betwixt them (as became the conteſtation of two ſuch great wits) with much acuteneſſe on both ſides, and with ſolid weights of reaſon; at the laſt in the judgment of moſt men, the victory ſtood on St. Auguſtines ſide, and his arguments being conceived to be more ſound, and more conſiderable, but very few did adhere to the opinion of Chryſoſtome; in which it is not to be wondred at, if Cardinall Baronius were one, who being carefull that the affairs of Rome ſhould not ſuffer any diminution, and that the infallibility of his Jove of the Capitoll ſhould not grow into contempt, if any ſtain of raſhneſs or error ſhould blemiſh the reputation of St. Peter, or if any man ſhould be ſo bold to reprove him, or to dare to open his mouth againſt him, by ſaying, (Maſter why do you ſo.) doth here uſe all his art and induſtry to crown with applauſe the exploded opinion of St. Hierome, and to reſtore it unto honor, though baniſhed, and begging for reputation all the world over; but truly this is that Baronius (as every where he doth betray himſelf to be partiall) who in his voluminous, and laborious Chronicles did make it all his buſines to gratify the Biſhop of Rome, and to meaſure the faith and Authority of all monuments and the great moments of all opinions and teſtimonies by the dignity and Advancement of the Sea of Rome. But Paul (to return from whence I have digreſſed) did moſt iuſtly reprove St. Peter his fellow Apoſtle foreign; that is face to face (as the ſame phraſe is read in the 15 of the Acts and in other places) of importunate diſſimulation, and this he did boldly and openly before all, and more eſpecially becauſe that by his example; he had drawn Barnabas into an error, and the Jewes of Antioch, and given a great, and a greiveous offence to the Gentiles who had newly imbraced the Chriſtian faith to the great danger and ſcandal of the liberty of the Goſpel.
V. I have more willingly inlarged my ſelf upon this, as well to give ſome light to a place heretofore obſcure, and much controverted, as to make more manifeſt the force of the argument which for the confirmation of our poſition is deduced from this diſcourſe of the Apoſtle. For St. Paul judged that not only St. Peter who was the leading example, but that Barnabas, and others alſo who followed him, and did conſent to the ſame diſſimulation, were to be noted, foreign as men that did not tread with an upright foot, nor walked according to the ſimplicity of the truth of Chriſt: By which it is moſt evident, that, St. Paul being Judge, it would render no great advantage unto uncertain Barnabas, and halting as it were betwixt Judaiſm and Chriſtianiſm to call into the patronage of his diſſimulation the example of St. Peter, although of the higheſt eſtimation amongſt the Apoſtles; but grant that Peter was worthy of a ſharper reprehenſion, becauſe that by his example he became a ſtumbling block to another, nevertheleſs Barnabas is not the more to be excuſed, that he tranſgreſſed by following the example of another; And this may ſuffice concerning our firſt argument taken from the Text of St. Paul.
VI. The ſecond argument is derived from the difficulty of judging, for ſeeing that all the deeds of the righteous are not to be imitated, it is no obvious thing to underſtand what deeds of theirs are to be examplar; and what not; and that by reaſon of a twofold uncertainty that is in them; For it may ſo come to paſſe both ways, that what a righteous man hath done, may not be well done, and hath been well done by him, is nevertheleſs not to be imitated by us. In the firſt place moſt certain it is, that thoſe deeds of theirs which are ill done are not to be imitated, and that the moſt holy of men have had their blemiſhes, and infirmities, it having pleaſed the moſt wiſe God to permit them to fall ſometimes into the moſt grievous ſins, of murder, adultery, idolatry, and the renouncing of their faiths, that they might conſider that they are but men, and by their own experience that they as well do pertake with, as they do pardon the miſtreadings of another, that ſo they might not truſt in their own ſtrengths againſt temptations but depend altogether on the aſſiſtance of God, and if unconquered, unſhaken, or unhurt they have ſuſtayned the moſt violent aſſaults of temptations, that they may acknowledge it to proceed wholy from the providence, and the grace of God; and it hath pleaſed him who worketh all in all according to the counſels of his own will, that ſome of their foulest defects ſhould punctually be expreſſed in the book of holy Writ, that ſo illuſtrious, and never dying examples ſhould remain unto all ages, on the one ſide of humane frailty and inconſtancy, and on the other of the Divine goodneſs and mercy.
VII. Peradventure it will be here objected. It is true indeed, that thoſe Examples of the Saints are not to be imitated, which in the word of God are expreſſely noted to be ill done, for what ſober man will propound unto himſelf either the abnegation of St. Peter, or the adultery of David, as examples for him to imitate; Nevertheleſſe it doth ſeem that we may ſafely take examples from thoſe acts of theirs which are ſo recorded in the Scriptures, that they are there as free from dispraiſe, as from any tincture of guilt; I make anſwer, that this is not to be done, for in the Scriptures (as every where in other Hiſtories) the deeds of many men are only hiſtorically and nakedly related, juſt as they were done, & are neither expreſſely commended, or diſcommended by the Writers, notwithſtanding it is not to be doubted, that ſome of them were unjuſt, ſome of them diſhoneſt, and far from the duty of a godly man; And many other things there are recorded of, which we may not undeſervedly doubt, whether they were well done or ill done, concerning which the Interpreters are accuſtomed to expreſs themſelves probably and liberally on both ſides; Of ſuch a nature is that act of Lot, offering the violation of his Daughters Virginities to the impure Citizens of Sodom, and that act of Joſeph ſwearing as it is thought by the life of Pharaoh; Gen. 19. …. 42. 15. 16.and that act of Jacob, craftily ſtealing from Eſau his brother, the benediction of his father; and many other examples of the ſame nature, which if any man ſhall adventure to follow, on this preſumption only, that he hath read the ſame things to be acted by godly men, and not to be condemned, he ſhall object himſelf to a moſt certain danger of errour and of ſin, by ſubjecting his Conſcience to a moſt uncertain Law.
VIII. But you will ſay, we may ſafely howſoever follow thoſe examples which expreſſely are commended in the world of God; I make anſwer, that even this alſo is not ſimply to be granted, for in the firſt place I ſay, that whatſoever deeds of men are openly condemned in the word of God to be vitious, they are ſimply to be eſchewed; for the ſtrength and uſe of bad examples are more powerfull to argue negatively upon them, than of good examples to argue affirmatively, which manner of arguing out Apoſtle uſeth, 1 Cor. 10 6. &c. where having propounded out of the Hoſtory of the old Teſtament the examples of ſeveral ſorts of ſins, as alſo of the judgments of God upon the prevaricators of his Law, he doth admoniſh that all of us would look upon them as types and examples, not to imitate, but to eſchew them. foreign.Ut fugerem, exemplis viti… rum quaeque nota…do. 1 Satyr. 4. That we may not lust after evil things as ſome of them lusted, nor worſhip Idols, nor commit fornication, nor tempt Chriſt, nor murmur in afflictions as they have done.
—Hoc quidem non bellè, nunquid ego illi
Imprudens olìm faciam ſimile: Horat. ibid.
This is not well, but filly Elf,
Shall not I do the like my ſelf.
IX. In the ſecond place I do affirm that what Deeds in the Scriptures are expreſſely prayſed, and are ſo prayſed, that they may ſeem to be propounded to us for Examples, are notwithſtanding not ſuddainly, and headily to be followed by us, neither muſt we imagine that the whole aggregate Action, as it was at firſt performed, is commended unto us to imitate; But we muſt uſe choyce and caution to imitate thoſe things which are commendable, on that part only of them, and intirely on that account for which they are commended. The reaſon of this Caution is, becauſe that God oftentimes in a mixt Action according to his infinite goodneſſe, doth approve and look upon that only in it which is Good, and doth paſſe by, and as it were takes no notice of that in it which is Evil; As in the 16 Luke 8. The Lord prayſed the unjuſt Steward, becauſe he had done wiſely; although in the ſame Act he had hazarded the Reputation of his Truſt. The Wiſdome therefore, and not the Injuſtice of that Steward, is to be imitated; Again in that commended Example of the Egyptian Midvives preſerving the new-born of the I…raelites, and by a Lye excuſing their contempt of the Kings Commandement, their Lye is not to be numbred with their humanity and their piety, but careful…y to be ſevered, and diſtinguiſhed from it, for their Lye was a Vice, and not to be followed, but their humanity and their piety is prayſed by God, and they both deſerve our Imitation.
X. In the third place I ſay, that the extraordinary atchievements of the Worthyes are prayſed in the Scriptures which, being ſtirred up by a peculiar motion and inſpiration of the holy Spirit they performed as it were by a peculiar mandate, and beyond the ordinary Law, and yet notwithſtanding thoſe atchievements are not to be followed. Of this Nature, is that remarkable Act of Phineas, for which he received both commendations and recompence from God himſelf, for being but a private Man, and inveſted with no Lawful Authority, he did notwithſtanding with his Spear, run through the bodies of thoſe two ſhameleſſe perſons, whom he had taken in the Act of Incontinency. Numb. 25. 8. And of the ſame nature was that of Elias the Prophet, who having called Fire down from Heaven deſtroyed the Souldiers that were ſent to ſecure him. 2 Kings 4. 10. &c. Which Act of his, when two of the Diſciples of Chriſt James and John deſiring to imitate, having asked counſel of their Maſter concerning it, he was ſo far from approving their raſh deſires,Luke 9 54 that he did reject them, and gave a great check to their Chole…ick Importunity, You know not (ſaith he) of what Spirit you are; As if he ſhould have ſaid, forbear the extravagant heats of your unquiet minds, and contain your ſelves within the bounds of your Vocation; If Elias heretofore did any thing ſeverely, do not you ſuppoſe that the ſame thing is fitting to be performed by you. That which he did, was effected by the extraordinary Spirit of God, which inwardly did ſuggeſt and dictate to him, and was like unto that particular Mandate which was given to Abraham to kill his Son Iſaac, But this belongs not to you whom the Spirit of God hath not yet called to the Execution of ſo extraordinary and ſo high a charge, you ought not to entertain any thought of attempting it.
XI. Seeing therefore it is not alwayes certain that what hath been performed by a Godly Man, ought to be commended, and though it hath been commended, it ought not unpremeditately to be imitated, it is far more conducible to the ſecurity of our Conſciences to bring home and conform our Deeds to the Rule of the Law which is certain, than to follow the uncertain Examples of Men. Moſt true is that of St. Auguſtine, Haec quae in Scripturis Sanctis legimus, non ideò quià facta credimus, etiam facienda credamus: ne violemus praecepta, dum paſſim ſectamur exempla. We ought not to believe that theſe things which we read in the Holy Scriptures, are therefore to be done again, becauſe, that already they have been performed, leaſt we violate the precepts, whiles every where we do follow the Examples. And after other words to the ſame purpoſe, he doth thus conclude; Unde conſtat, quod non omnia quae à Sanctis et juſtis viris legimus facta transfere debemus ad mores. From hence it is manifeſt, that we ought not to tranſlate all things into practice and manners which we do read to have been performed by holy and juſt men. And thus far of our ſecond Argument concerning the difficulty of judging the examples of Godly men by reaſon of the great uncertainty which is in them.
XII. The third Argument followeth, taken from the difficulty of rightly applying the Examples of other men, to our own Affairs and Actions, by reaſon of the uncertainty of the Circumſtances which being of an infinite variety, do alſo infinitely vary the qualities of humane Actions; That which is free and lawful in the Theſis, that is, the Poſitions, is ſo alſo in the Hypotheſis or Suppoſition, the ſame Circumstances remaining, I call that lawful which may be done without Sin, and that free, which without Sin may be omitted; now the ſame thing (any one circumſtance being added or taken away, or any wayes changed) may be made unlawful of that which was Lawful, and neceſſary of that which before was free; and this we ſee every day by Experience in our Courts of Law, when pleadings are made at the Bar, where by the advocate of one ſide, the preceding Examples of Caſes before judged are cited for the advantage of their Cauſe, and it is anſwered by the Advocate of the other ſide, that there is not in both Caſes the ſame Reaſon of Law, that the Circumſtances are varyed, from whence it comes to paſſe that the Caſe is altered, and thoſe things which were cited to be reported, and to be judged of before; do not appertain to the Suit now in Controverſie; But if that rightly the Caſe be demonſtrated, the whole frame of the Defence which did ſupport it ſelf on this Foundation, doth preſently fall to the ground; And the precedent taken heretofore of the things that have been ſo judged, will be of no moment at all with the Judges. From hence it comes to paſſe, that amongſt the ſeveral kinds of Argumentation with Logicians, the Exemplum or Example is ranked amongſt the laſt, as more fit to illuſtrate than to demonſtrate a thing. And certainly if that of Fabius be true, Tot ſeculis nullam repertam eſſe cauſam quae ſit tota alteri ſimilis; In ſo many ages there hath never yet any cauſe been found which hath been altogether like to one another; Its likely enough that very eaſily he may Erre, who by the condition of one cauſe doth haſtily paſſe his Judgement on another like unto it, having not firſt with all diligence weighed with himſelf the circumſtances of them both.
XIII. In which conſideration we are ſo much the more ready to fall into an error becauſe we are moſt of us of ſuch a temper, that in the application of the examples of others unto our ſelves, we only look upon the bare fact, and greedily make uſe of it by enforcing it to our purpoſe, eſpecially if it ſeems to comply with our affections, and the deſires of our hearts, in the mean time taking not into our leaſt conſideration, either the cauſes of the fact, or of the end, or the manner of the circumſtances of it, eſpecially if they are not ſuitable or complacent unto us. The Prophet Amos in the ſixth Chapter, and fifth verſe, doth reprove ſome of his time, who in the midſt of publick calamities, being too ſlothfull and ſecure, did delight themſelves in Riot and all manner of pleaſures, and amongſt other things did whiſper unto themſelves that like unto David they did invent unto themſelves instruments of Muſick, as if they ſhould have ſaid, why ſhould that be condemned in us to be a Vice, which was a praiſe and honour unto David. That Holy Man did exerciſe himſelf in Pſalms, and Inſtruments of Muſick; And we do the like; but in the mean time we do diſſemble with our ſelves, and fail in that which principally was to be imitated in David, for he did it to the Honour of God, and the Solemnity of his worſhip in publick, and not to the exceſſe in Bankettings, and the fomenting of Sloth and Wantonneſſe.
XIV. The Rhetoricians do give many Precepts concerning Imitation in Oratory, to wit, that it will be profitable for him who would be an Orator to propound unto himſelf ſome remarkable perſon, who is excellent in the Art of Speaking whom he muſt indeavour to imitate; which alſo the Philoſophers do make mention of as a ſalubrious precept for the inſtitution of our lives. Seneca doth exhort us to the Example of ſome famous and excellent perſon for the better compoſition of our lives, & manners, for the way by precepts, he ſaith, is tedious, which is made but ſhort and more effectual by Examples. Examples moreover do carry with them a kind of ſecret delight, and have joyned to them as much profit as perſwaſion, as we may ſee in little Children, who unwillingly do obey the commands of others, but take a great pleaſure to imitate their Acts; Thoſe men nevertheleſſe who give theſe Counſels do withal adviſe us, that to live well and happily, we ought to have a ſound judgment to make a wiſe choice, both of the men whom we would propound unto our ſelves for examples, and of the things themſelves which we are to imitate; Fabius derides thoſe weak Orators, who endeavouring by a vain affectation, and empty circumſtance of words, to imitate the ſtyle of Cicero, do conc…ive they have performed ſomething rare and happy if they can often but conclude with an eſſe videatur; And Tully himſelf doth reprove the perverſe diligence of ſome men in this particular, who having propounded to themſelves ſome famous Orator for examples, do imitate nothing of them but their infirmities; Such a man was Fuſius an evil imitator of a good Orator, Caius Fimbria, Nervos Caii Fimbriae in dicendo, (ſaith Tully) non aſſequitur, oris pravitatem imitatur, He attains not to the ſoundneſſe and pithineſſe of Caius Fimbria in speaking, he imitates only the imperfection of his ſpeech. Nazianzen relateth that Bazil Biſhop of Caeſaria, (by reaſon of his great piety, and learning, called commonly Bazil the great) was had in ſuch a reverent eſteem by all men, that not a few did ſtudiouſly affect, and ſtrove to have ſome reſemblance of his bodily infirmities, as of the paleneſs of his countenance, his ſlow gate, and pronunciation of his words, and other defects of his body. In the ſame nature others do atteſt, that there were not ſome wanting who with all their induſtry did endeavour to counterfeit the drawling of the great Orator Demoſthenes, and the ſtammering of the famous Philoſopher Ariſtotle. O Imitatores ſervum pecus! ſaith Horace, 1 Epiſt. 19.
XV. Theſe things and a thouſand more like unto them, which every day we read of in approved Authors, being all of them the examples of a perverſe imitation, would provoke our mirth rather than our choler, if this perverſneſs conſiſted only in words & in the outward habit and geſture of the body, and had no place at all in our lives and manners. But here alſo, nothing peradventure more unfrequently, but certainly far more dangerouſly, Decipit examplar vitiis imitablie, The example doth deceive being vitiouſly reſembled, whiles too indulgent to our own affections, and tranſported by the pravity of our desires, out of the abundant heaps of examples, we make choice of thoſe moſt willingly, and in them doe moſt vehemently urge thoſe circumſtances, which ſeem moſt ſuitable to that ſide, to which already our minds do incline, that ſowe may the better ſerve our vain affections and deſires. And this, whoſoever ſhall more diligently peruſe the books publiſhed by the Anabaptiſts and Browniſts and other Sectaries, of that complexion, or what ſome few years before have been written by their true predeceſſors, the Puritan Reformers he ſhall moſt readily find to be egregiouſly performed by thoſe who make it their buſineſſe to diſturb the order of the Church & the peace of the Common-wealth, and that I may give you ſome teſtimony of the perverſeneſs of theſe mens ſpirits, (which I hope I ſhall perform without juſt offence to any ſober man) give me leave I pray you but briefly to examine one of their arguments, taken (as they alledge from the example of Christ and the Apoſtles) which being handled large enough, and with great animoſity by them how ſolidly, and ſincerely they have carryed themſelves therein, I ſhall leave it unto you to judge.
XVI. About forty years ſince there came forth a book publiſhed by ſome Miniſters of the Dioceſſe of Exceſter (for there were many heads and hands in it) againſt the Rite of kneeling at the receiving of the Sacrament. Amongſt other arguments which they had every where ſought for, and brought together, they ſeemed to triumph moſt in this, which they ſay was taken from the example of Chriſt himſelf, The ſum and ſtrength of the argument lyes in this. It is not lawfull for a Chriſtian in any religious action pertaining to the worſhip of God, to recede a jot from the example of Chriſt and the Apoſtles, the action being imitable, as every action of Chriſt is to be imitated, and being rightly followed by others, ought to be imitated as well by all Chriſtians; But Chriſt and his Apoſtles did receive the holy ſupper in another poſture than kneeling, therefore we Chriſtians alſo ought to do the like; This ſo weak and ſo pittyfull a Sophiſm, being impoſed not only on the unlearned people but on others alſo, who, if they were more wiſe, it would be better with the Church of Chriſt, it will not be labour loſt to propound ſome things unto you which may abundantly demonſtrate to you the vanity of the whole argumentation.
XVII. In the firſt place therefore, obſerve that here is a foreign a tranſition to a thing of another kind, which is ſo foul an errour that it is hardly to be pardoned in School-boys, for the whole controverſie being altogether of the geſture, they diſpute here with much importunity on another Subject, which is of Actions only. Let us grant that every action of Chriſt is to be imitated, but who will ſay that geſture is an action, there being ſo wide a diſparity and and diſproportion betwixt them, that they are not in the capacity of one common Genus, but do properly belong to two diſtinct praedicaments, for geſture belongeth to Situs or the praedicament of poſture, and Action to another proper praedicament of its own name.
XVIII. In the ſecond place obſerve, that the four laſt praedicaments are of a lower extract, viz. Ubi, Quando, Situs, and Habitus, the where, the when, the geſture, and habit, are almoſt of one eſtimation and account in reſpect of thoſe actions to which as it were they are added as Concomitants, for they are nothing elſe but ſome relations of an inferiour note, and circumſtances altogether extrinſical to the actions themſelves; It ſeems not therefore agreeable to reaſon that by the force of the example of Christ & the Apoſtles we ſhould be obliged to the imitation of one of them only, which is in the geſture, & that in the other three, viz. the where, the when, and the habit, we have no obligation even in the judgment of thoſe men who do urge this example; For as to the where they themſelves do not hold it neceſſary whether the Sacrament or holy Euchariſt be celebrated in private houſes below or in foreign in the upper room thereof; Neither do they hold themſelves obliged as to the when, whether it be after ſupper, or in the dusk of the Evening, nor as to the habit, whether it be ſolemnized by a Miniſter in a Semealos coat, notwithſtanding that all theſe particulars were obſerved in the firſt inſtitution of the ſupper, it is apparent in the ſacred Hiſtory, neither is it denyed by themſelves; Since therefore they themſelves do aſſume the liberty, and do grant it unto others, that with a ſafe Conſcience it is lawfull for them in all theſe things to recede from the practice of Chriſt, and his Apoſtles, I would willingly learn from theſe new maſters what it is that is ſo ſingular in the praedicament of Situs, or of geſture, that it is ſo much to be ranked either above or beneath the eſtimation of the reſt of its Conſorts, & it is not lawfull without great Sacriledge to ſtartle the leaſt on this ſide or on that ſide from that primitive example. Surely it is but reaſon that theſe four praedicaments ſhould either go hand in hand, or walk with an even pace together, or ſome reaſon for the difference ſhould be aſſigned, that we may underſtand wherefore it is not to be done, which as yet, as far as I can learn, they have neither performed, nor attempted.
XIX. In the third place obſerve again, that ſeeing every Act examplar ought to be ſo certain that it cannot be denyed, it is not ſo cleerly manifeſt by any Text of Scripture, that ſhould it be denyed, that could be proved which they aſſume, and I willingly will grant, viz. that Chriſt and the Apoſtles did not celebrate that firſt Supper with bended knees but in ſome other geſture. But they will object doth not that word foreign in the Goſpels intimat only a triclinary geſture, by lying along on a bed, which was familiar to thoſe times, and Countries? I anſwer, no, & altogether do deny, that any certain kind of geſture can be proved by the ſignification only of that word. From that kind of geſture which heretofore at Dinner or Supper was uſed in Parlours was the Greek word foreign derived, and the Latin word diſcumbere which is to ſit or to lye down, but he will put the weight and force of the words in a very unrighteous ballance, whoſoever, after they are grown more old by uſe, and of a far larger extent, ſhall endeavour to bring them back again to their firſt Cradles, & to include them within their antient limits. Thoſe two words therefore in the common uſe of ſpeaking, do ſignifie that act by which we do purpoſely and uſually apply our ſelves in ſome commodious place to eat our meat, in whatſoever geſture or poſture of the body it be done, whether it be by ſtanding, or ſitting, or kneeling, or lying down, properly or improperly ſo called.
XX. But although by the force of the word in the original we cannot prove it, yet (by ſome circumſtances of the Hiſtory) it may very probably be collected, that Chriſt and the Apoſtles in that firſt Supper, did uſe a triclinary geſture by lying along on beds, where in the fourth place obſerve, that our new Dictators do not obey themſelves that Law which they impoſe upon the Conſciences of others; For if Chriſt in the inſtitution of the holy Supper did uſe a triclinary geſture, his feet, and all the lower part of his body being ſtretched forth on a bed, and leaning with the upper part thereof on his elbow, why do not theſe men, who are ſo hot upon it in their diſputations imitate this example of Chriſt, which undoubtedly they may? why do they not provide themſelves with beds, and parlours that ſo being provided with all things neceſſary, they may be made partakers of the holy Table in the ſame geſture which Chriſt and his Apoſtles uſed? From which geſture it is moſt certain that thoſe doe differ who either ſtand or ſit, (the one of which they both do themſelves, and perſwade others to it (as much as thoſe who kneel upon their knees: If they ſhall object, as ſome of them do, that in this Weſtern part of the world, the tricliniary geſture is out of uſe, and therefore we are not obliged to the ſame poſture in the ſame ſp…ifical manner of it, nevertheleſſe by the force of that primitive example we are bound to obſerve the ſame poſture as to the generality of it, that is, that at leaſt we may uſe the Table geſture which according to the cuſtome of our Nation, is anological and ſucceſſive to it, as they then uſed that geſture, which after the faſhion of thoſe times and places was accuſtomed to be obſerved. But let them feed the people with ſuch deceits; Is it poſſible for men out of a prejudicate affection, and a vain deſire of contradicting to ſink ſo much from underſtanding as to thruſt into the world ſuch empty conceits for ſolid ones, or to think to impoſe on any ſober man ſuch ridiculous aſſertions; which how vain, and how empty they are, that I may briefly and cleerly ſhew, I muſt deſire thoſe men that do ſo diſpute, directly and without any tergiverſation to anſwer to theſe few Interrogatories.
XXI. In the firſt place I do demand, that ſeeing it is ſo certain that Chriſt, if he uſed the tricliniary geſture, that he did not eat, neither ſitting nor ſtanding, as ſure it is that he did not eat kneeling on his knees, why by the power of the ſame example are we not obliged in the act and inſtant of communicating to abſtain as well from ſitting or from ſtanding as from kneeling? For by the ſame ſuppoſition it doth follow that there is not any one of the ſaid three Poſtures which is not as deſtitute of the example of Chriſt, as the other two. It is therefore moſt right (as a little above was ſpoken of the four laſt predicaments) that theſe three ſhould enjoy the ſame priviledge, and be either all of them condemned as guilty, or acquitted as blameleſſe; If they ſhall reply, as it is their uſual refuge, that by the cuſtom of the Nation ſitting or ſtanding did ſucceed the triclinary Geſture and not kneeling. I demand in the ſecond place, how comes it about, that only the ſilent cuſtome of any Nation (ſuppoſe the Engliſh) ſhould be of power, that ſitting or ſtanding ſhould ſucceed rhe tricliniary geſture, or lying down on the bed, at our common tables, and the poſitive Law of the ſame Nation ſhould not ſuffice, that kneeling ſhould ſucceed the ſame Geſture at the Sacred Table. Can a Cuſtom changed without any publick Authority ſenſibly ſo prevail, that what before was not un-decent, or un-lawful, muſt now no longer be decent, and no longer lawful? Cannot a Law inacted by Publick Authority, and eſtabliſhed by an expreſſe conſent of the people, and allowed of by dayly uſe, prevail, that what upon no lawful reaſons was ever found to be ever unlawful, ſhould be eſteemed lawful again for the time to come? Indeed, where theſe two things Law and Conſcience do fight between themſelves (as hardly they do in this caſe) there is no man of a ſober underſtanding but will acknowledge; that Cuſtome ſhould give place to Law, and not Law to Cuſtome. In the third place, I demand of them, do they ſeriouſly believe, or do they not believe, that he ſinneth immediately in that Act who receiveth the Communion with bended knees? If they ſhall ſay that he Sinneth, ſeeing that every Sin is a tranſgreſſion of the Law of God, let them ſhew me ſome precept in that Law againſt which he that ſo doth, Sinneth? If they ſhall acknowledge that it may be done without Sin, then by their own confeſſion they will level their own Riſe, and overthrow all the force of their Arguments. In the fourth place, ſuppoſe that the ſaid tricliniary geſture had been aboliſhed before the firſt inſtitution of the Holy Supper, and that Sitting or Standing did ſucceed it, ſo that Chriſt and his Apoſtles muſt have eaten either Standing or Sitting, both of which could not be uſed at one time; I demand if they had eaten Standing, whether it were ſo neceſſary for us to ſtand alſo, that we ſhould have ſinned if we had ſate, and on the contrary, or whether we might have been free to have uſed which we would? If they ſhould ſay, that we are free for both, the Argument taken from the Example of Chriſt, will be of no power, and will fall to the Ground, for he uſed only but one of the ſaid Geſtures, and not both of them. If they ſhall ſay again, that we are preciſely bound up to the obſervation of that poſture which is ſuppoſed was uſed by our Saviour, wherefore do theſe ſo ſevere Dictators, and Controulers of the Liberty of every Church, admit unto them an Indulgence of Standing or Sitting at the Holy Supper, but not of kneeling, or of that poſture which it is moſt probable, that our Saviour uſed? In the fifth place I demand, If the Example of Chriſt doth oblige us to the Imitation of it, why is this obligation preciſely determined in that poſture, which is but a ſubalternate Species, and hath no reference to ſome higher Genus, or why doth it not fall lower to ſome more inferiour Species? To make it more obvious to your underſtandings, ſeeing thoſe three things are to be conſidered. The gesture or Poſture it ſelf, as a ſuperior Genus, the Poſture at the Table as a Species ſubalternate to it; And the Poſture of lying along and leaning, as the loweſt Species; And it is probable that Chriſt uſed the laſt according to the cuſtom and practice of thoſe Times, and Climates, why muſt the poſture only at the Table, which is but an intermedial and a ſubalternate Species be accounted neceſſary and ſufficient to the true Imitation of Chriſt, and not any other poſture ſufficient in the Genus of it, or why may not the poſture of Leaning and lying along be as neceſſary in the Species. Laſtly I demand, Is the poſture of leaning and lying along practiſed by our Saviour and the Apoſtles at the firſt inſtitution of the Holy Supper to be imitated or not? I am confident they will not deny that it is to be imitated, for indeed they cannot deny it, becauſe from thence they do derive the chiefeſt ground and foundation of their Cauſe; For thus they do propound the examples of Chriſt of neceſſity to be imitated by us, that is to ſay, not every example ſimply in it ſelf, but every example that may be practiſed by us; I Only therefore in this argumentation take that which they of their own accord do grant, which is, 1ſt. the propoſition, That every imitable example of Chriſt doth oblige a Chriſtian to the imitation of it. And 2ly. the aſſumption, that the poſture in the Species of it which Chriſt uſed in the holy Supper whatſoever it was is imitable. From theſe premiſes I infer this concluſion; By the force therfore of this example, ſay I Chriſtians of the next age unto our Saviour, were obliged to the ſame poſture in the ſame Species which he uſed, And in the ſame manner were Chriſtians of the ſecond and third age, ever ſince, unto theſe preſent times; And it muſt accordingly be acknowledged that the Church of Chriſt even at this time alſo is obliged to the practice of the tricliniary or leaning poſture, if indeed Chriſt did uſe it, or at leaſt it muſt be ſhown, at what time and on what account, and by what Author and Authority the force of this obligation is made void.
XXII. By theſe things which have been ſpoken it is manifeſt that all the force of their Argument which with ſo much pompe is dreſſed and held forth by them, doth come to no more than this, that it cannot more rightly or more commodiouſly be propounded for their own purpoſe than under this form. The example of Chriſt and his Apoſtles doth ſo farre oblige, as we think it expedient that it ſhall oblige, but we think it expedient that it ſhall oblige to the not bending of the knee in the receiving of the Sacrament, & no further; therefore ſo farre only, and not a jot further is the extent of the obligation. I am aſhamed I confeſſe to furre your ears with the repetition of theſe vanities, for it becomes not this place, nor my age, or manners to provoke to laughter in ſo ſerious a Subject. But what ſhall we do with theſe men? A bad cauſe indeed doth need ſuch a Patronage, and it cannot but come to paſs that oftentimes they are enforced to ſpeak many vain and incongruous things, and (if throughly they be examined) very abſurd ones, whoſoever they are, who like unto thoſe men, do ſuffer themſelves to be governed by affectation rather than truth. I do ſpeak from my heart and as indeed it is, although in their writings we do meet with many things not ſolidly argued, and ſometimes not ſincerely, yet I do not remember that I have any where obſerved meer trifles to be carryed on with ſo much animoſity and contention, or the ſwelling Hills to bring forth a more miſerable and ridiculous production, than when the bare examples of good men in the holy Scriptures are ſo importunately urged, either to excuſe thoſe acts which by the law of God do ſeem to be prohibited, or to induce an obligation upon the Conſciences of men for the obſervation of thoſe things which do not appeare by any law of God to be commanded. But I return from whence I have digreſſed, if have tranſgreſs'd at all, and proceed.
XXIII. The fourth argument is taken from the end, and proper uſe of examples, for we muſt duely confeſſe, that examples in themſelves are of great uſe, both for the inſtitution of our manners, and for the amendment of our lives; And certainly otherwiſe ſo many precepts had not been left us in the word of God, for whatſoever is there written is written for our inſtruction foreign. Rom 15 4. And for our admonition, foreign. neither would the Apoſtles otherwiſe have ſo conſtantly inclucated them. My brothers take the Prophets for an example of patience, you have heard of the patience of Job, Elias prayed, James 5. 19 11. 17. Again, Be you followers of me as I am of Chriſt, 1 Cor. 11. 1. What you have heard and ſeen in me do thoſe things Philip. 4. 9. Obſerve thoſe who ſo do, walk as you have us for an example, Phil. 3. 17. And the like in many places. But the uſe and end of examples are not to be rules unto us for good liveing, but only as helps and as it were spurs to ſhake off our dulneſs, and to rouze our ſloth when we are more heavy and dull in the performance of our duties than indeed we ought to be. For humane frailty (eſpecially upon ſome great temptations, and violent ſuggeſtions of the Devil and the World) is commonly attended with many murmurings and complaints againſt the ſecurity of the Law of God, and the difficulty of giving obedience to it, nay oftentimes it is heard to cry out that there are Lyons in our way, and that there are ſnares and ſtumbling blocks laid under our feet to cauſe us to trip and fall; that we muſt endure injuries, contumelies, and calumnies, the plundring of our goods, the ſequeſtering of our Eſtates, the loſs of our dear parents, and of thoſe dearer pledges, our Wives, and Children, and that with the loſſe of our friends, that we muſt loſe our Countrey, nay even life it ſelf, and become a hatred even to thoſe who moſt of all are obliged to love us. How unpleaſing are theſe diſcourſes? How unſupportable is the burden of this oppreſſion? As often as theſe thoughts, and the like, do invade our minds, ſo that we even begin to deſpond all hope, and even to abandon the care of all our duties, as of things impoſſible, which in vain we do endeavour to perform, our languiſhing ſpirits are revived and rayſed by the ſeaſonable authority of examples, Tu…iter desperatur quicquid fieri poteſt. Quint. 1. Inſtit. 10. cum quid difficile videtur, difficiliora alios obeuntes re… amus: Tert. 1. ad uxor …and are by degrees encouraged and armed, to deſpiſe all difficulties, overcome all temptations, and to endure all contumelies whatſoever, when I ſay we ſeriouſly thus do conſider that pious & godly men, and obnoxious to the ſame troubles and temptations with us, being aſſiſted by the grace of God, (which will not be wanting unto us if we wholy depend upon it and faithfully adde our endeavours thereunto) have performed and endured all thoſe things which by the help of God are to be performed and to be endured by us, our ſpirits will begin to return, and our breſts grow warm with a godly emulation, the fire will burn within ns as we are muſing and in the fulneſſe of the heart theſe or the like expreſſions will break forth; Behold Lord I am ready to perform what thou commandeſt, and to undergo what thou layeſt upon me. The ſame cloud of witneſſes, that which way ſoever we look, doth every where ſurround us, will perſwade us alſo, that all revenge & diſtemper of ſpirit being caſt away, as alſo the importunity of ſin (which as it doth cloſely embrace us, ſo if we uſe our beſt endeavours, by the grace of God, will with no great difficulty abandon us) we couragiouſly conſtantly and patiently do run the race that is ſet before us.
XXIV. St. James the Apoſtle in his fifth Chapter doth exhort us to a fervency in prayer, after the example of Elias, who by the importunity of his prayer, did as it were at his pleaſure, lock and unlock the Gates of Heaven; And that no man might conceive, that it was to be imputed rather to the ſanctity, and the merits of Elias, than to the promiſe of God to the prayers of the faithfull by the Covenant of Grace: The Apoſtle in the very begining of this narration doth take away all occaſion of ſuſpition, Elias (ſaith he) was a man the ſame paſſions with us verſe 17. foreign. He was a man, not a God, or an Angell, nor made of better clay, but out of the ſame maſſe out of which all other men are faſhioned; This here urged is the moſt proper & the moſt profitable uſe of examples, we ought therefore to bear in our minds that examples are not the rule it ſelf, neither do they carry with them the weight or eſtimation of a rule; nay, if any doubt be made of the uprightneſs or the pravity of the act, they are themſelves to be brought, and diligently to be examined by the Rule foreign ſaith St. James in his fifth Chapter and the … verſe, where I know not well if that word foreign doth carry with it a ſpecial force of ſignification. Certainly, it ſeemeth unto me, to imply that the acts of the holy Prophets are no… foreign, the principal coppy and example which is to be obſerved by us, but as it were the foreign, or the ſecond example, which is not of authority of it ſelf, or for it ſelf, but ſo far to be believed, and received, as it agreeeth with the original.
From what hitherto hath been ſpoken it may be now made manifeſt, that it doth not ſuffice to prove the goodneſs of any humane act, that it is comformable to the example of ſome good and holy man; and therefore no mans Conſcience can ſecurely and ſafely acquieſſe therein, unleſs the example it ſelf be comformable to the rule.
XXV. Again, that we may now come to the other part of our propoſition; The account is almoſt the ſame of another mans judgment, as of his example, and that almoſt for the ſame Cauſes, ſo that we need not to make many words to enlarge our ſelves upon this Subject, I will therefore run it over in as few as I can.
And in the firſt place, all men though godly and learned are no leſs lyable unto errours, than they are to ſins, nay peradventure much more, and therefore we ought to have a more acute inveſtigation of the mind, to diſcover the difference betwixt Truth and Falſhood, then betwixt Good and Evil; Firſt by reaſon of that natural ignorance with which our minds are darkened, and vaild as with a cloud. Secondly by reaſon of our education, which faſhione and formeth our minds, as yet but tender, and doth imprint certain notions on them which it is no eaſy task to expunge. Thirdly by reaſon of long uſe and Cuſtome, which is as it were another nature. Fourthly, by reaſon of the depraved affections which do ecclipſe our judgments, and do hinder the right uſe of them. From theſe and many other cauſes it is ſo obvious unto men to erre, to fall, and to be deceived, that it hath been long agoe a proverb, Humanum est errare, It is the property of a man to erre.
XXVI. Adde to this in the ſecond place, that not we our ſelves do not alwayes ſincerely judge of their piety and wiſdome, whoſe Judgments we do deſire to follow, it being very cuſtomary with thoſe men who permit themſelves to be governed by the arbitration of other men to make choice of ſuch Conductors whom they before are confident will lead them in that way in which before hand they had determined to go themſelves. Thus doth Satan hold faſt unwary men, being as it were incloſed in his circle. If you demand of them, why they ſuppoſe ſuch a thing to be true and right, they anſwer, Becauſe this, or that wiſe, and godly man hath ſo taught us. If you again ſhall demand of them, how they do know their Teacher to be a pious and a prudent man; they anſwer, or at leaſt would ſo anſwer, if they would ſpeak according to their hearts, becauſe he thinketh as we do think.
Et ſapit & mecum facit & Jove judicat aequo.
The man is wiſe and doth as I intend,
And judgeth rightly having Jove his friend.
Many there are indeed who do meaſure the piety of other men, not according to the practice of the duties of a Chriſtians life, and by the works of righteouſneſſe, Mercy, Charity, and Devotion, but by an affection to that faction to which they have bequeathed themſelves, and by the hatred to another party to which they profeſſe themſelves to be Enemies. foreign ſaith the Apoſtle, 2 Tim. 4. 3. They ſhall heap up unto themſelves, Teachers according to their own deſires. The Metaphor following is moſt proper, foreign; when their ears do itch they ſeek thoſe that will tickle them; and thus the ſame doth befall them which in the old proverb is expreſſed; Muli ſe mutuo ſcabunt, One Mule doth ſcratch another.
XXVII. Thirdly, the word of God doth expreſſely forbid us to ſubject our Conſciences to the judgment of any other, or to uſurp a Dominion over the Conſciences of any one: Ne vocemini Rabbi, unus est enim veſter foreign Magiſter, Praeceptor, Doctor, Unctor, Chriſtus. Be not ye called Rabbi for one is your Maſter who is Chriſt, the word in the original ſignifies as well School-maſter, Tutor, Leader, as Maſter. And my brethren be you not many maſters ſaith St. James Chap. 3. verſe 5. To this purpoſe is that of St Peter, in his firſt Book Chap 5. verſe 2. Feed you the Flock of God which is committed to you, foreign, as holding forth a light before them, that is, the Doctrine of the true faith, and the example of a godly life, but not foreign, not as excerciſing a domination and an uncontrouled empire over the Clergy or the people of God, And again, 1 Cor. 7. 23. Emp…i eſtis pretio, nolite fieri ſervi hominum You are bought with a price, be you not made the ſervants of men; that is, do not ſubmit your Conſciences to be governed by the Authority of any man, according to his pleaſure, and command.
XXVIII. From theſe things which are thus ſtated, and proved, to give you now ſome few Corallaryes, and thoſe in a few words, it followeth in the firſt place, that the inſupportable pride and tyranny of the Pope of Rome ought moſt deſervedly to be hated by every true Chriſtian who by arrogating an infallible judgment to himſelf, and to his chair, doth by that name exerciſe an uſurping power and domination over the Conſciences of men, and pretendeth ſo much right thereunto, that if he ſhould ſay virtues were vices, and vices virtues, all Chriſtians are bound under the penalty of mortal ſin, to ſubmit to his judgment without the leaſt doubt, or ſcruple. We are therefore with all thankfulnes to acknowledg the great and Singular goodnes and mercy of Almighty God, who for theſe many years hath freed us, and our fore-fathers, and the Church of England from ſo unconſcionable a Tyranny, and hath again reſtored us to our juſt liberties.
XXIX. But we muſt all of us, and every one of us take heed, that being freed now from that Tyranny, we do not ſtoop our necks to a new bondage, leaſt we be found not ſo much to have ſhaken off our yoak, as to have changed it.
—Quae bellua ruptis
Quùm ſemèl effugit reddit ſe prava catenis,Horat.
Like to the Beaſt who having broke his chain
Fondly returns to have it on again.2 Satyr. 9.
It doth indeed concern us highly, if ſeriouſly we would provide for the peace of our own Conſciences, or of the Church and Common-wealth, to take care leaſt what heretofore was ſpoken of the Church of Corinth; I am of Paul, I of Apollos, and I of Cephas be not heard of us; I am of Luther, I of Calvin, I of Arminius, and I of Socinius. No let God be true, and every man a Lyar; He is not worthy to be Chriſts Diſciple, who is not the Diſciple of Chriſt alone. The ſimplicity and ſincerity of the Chriſtian Faith, hath ſuffered a great prejudice ſince we have been divided into parties; neither is there any hope that Religion ſhould be reſtored to her former vigour and purity, until the wounds made wider by our daily quarrels and diſſentions, being anointed with the Oyl of Brotherly Love, as with a Balſome, ſhall begin to cloſe again, and to grow intire into the ſame unity of Faith and Charity.
XXX. In the third place we are to take heed, leſt being too indulgent to our depraved affections, we do ſuffer our ſelves to be ſo drawn aſide into the admiration of ſome men, that we wholly depend upon their Authority,Jude 1… foreign, In which words the Apoſtle with a finger pointeth at the very Fountain of all this evill; For this perverſe admiration of Names hath no other Spring from whence it floweth, but from this deſperate ſelf-admiration, viz. whiles every man ſtudyeth his own profit, is ambitious of Honour, and purſueth vain-glory, and eſteemeth no otherwiſe of all other men, than according to the advantage he may receive from them; And his Judgement being corrupted with theſe ſordid affections, he is moſt ready to admire thoſe perſons whom he thinks will be moſt ready to advance his Profit, Honour, Glory, and his other inordinate deſires. And the very ſame thing another of the Apoſtles, whom already I have cited, doth expreſſely intimate they did chooſe unto them Maſter,2. Tim. 4. 3. foreign, according to their own deſires.
XXXI. Nevertheleſſe, that due Authority may be given to the Catholick Church, and to every Learned and Godly Man, notwithſtanding thoſe things which have been here by me repreſented; You are in the firſt place to be admoniſhed, that in the Interpretation of the Scriptures, and in judging of Controverſies in reference to Faith and Manners, much Reverence and Authority is to be given to the Judgement, and the Practice of the Univerſal Church.
Secondly, That much alſo is to be imputed to the Authority and the Judgement of a Learned Man, for the ſatisfying of ordinary ſcruples that too often ariſe in the minds of men, as alſo for the directing of the Conſcience in doubtful things concerning which no certainty can otherwiſe be had; But of both theſe we ſhall expreſſe our ſelves, we hope, more commodiouſly hereafter.