Thirty-Six Sermons

§ XIV. But their Opinion is, that the things enjoined are Popish and Superstitious; and consequently unlawful to be used: And this they render as the reason of their Non-conformity. And the Reason were certainly good, if the Opinion were true. For the Popishness first; unless we should sue out a Writ de finibus regendis, it will be hard to find out a way how to bring this Controversy to an issue, much less to an end: the term hath been so strangely extended, and the limits thereof (if yet it have any) so uncertain. If they would be entreated to set bounds to what they mean by Popish and Popery, by giving us a certain definition of it; we should the sooner either come to some agreement; or at least, understand ourselves, and one another the better, wherein and how far we disagreed. In the mean time, it is to me a wonder, that if reason would not heretofore, yet the sad experience of the ill consequents, so visible of late time, should not have taught them all this while to consider, what infinite advantage they give to the Romish party to work upon weak and wavering souls; by damning so many things under the name of Popery, which may to their understandings be sufficiently evidenced; Some, to have been used by the ancient Christians long before Popery was hatched, or but in the Egg; and All to have nothing of Superstition or Popery in them, unless everything that is used in the Church of Rome become thereby Popish and Superstitious. Nor what great advantage they give to our newer Sectaries, to extend the name yet farther. Who, by the help of their New-Lights, can discern Popery, not only in the Ceremonies formerly under debate; but even in the Churches and Pulpits, wherein they used to Preach against Popery, and the Bells wherewith they used to call the people together to hear them. These are by some of them cried down as Popish, with other things very many, which their Presbyterian Brethren do yet both allow, and practice; though how long they will so do, is uncertain, if they go on with the Work of Reformation they have begun, with as quick dispatch, and at the rate they have done these last two seven years. The having of God-fathers at Baptism, Churching of Women, Prayers at the burial of the dead, Children asking their Parents blessing, &c. which whilome were held innocent; are now by very many thrown aside, as rags of Popery. Nay, are not some gone so far already, as to cast into the same heap, not only, the ancient hymn Gloria Patri (for the repeating whereof alone some have been deprived of all their livelihoods ) and the Apostles Creed; but even the use of the Lord's Prayer itself? —And what will ye do in the end thereof? And what would you have us do in the mean time, when you call hard upon us to leave our Popery, and yet would never do us the favor to let us know what it is? It were good therefore, both for your own sakes, that you may not rove in infinitum; and in compassion to us; that you would give us a perfect boundary of what is Popery now; with some Prognostication or Ephemerides annexed (if you please) whereby to calculate what will be Popery seven years hence.

§. XV. But to be serious, and not to indulge myself too much merriment in so sad a business; I believe, all those men will be found much mistaken, who either measure the Protestant Religion by an opposition to Popery; or account all Popery, that is taught or practiced in the Church of Rome. Our godly Fore-fathers, to whom (under God) we owe the purity of our Religion, and some of which laid down their lives for the defense of the same, were sure of another mind; if we may, from what they did, judge what they thought. They had no purpose (nor had they any warrant) to s • t up a new Religion, but to reform the Old; by purging it from those Innovations, which in tract of time (some sooner, some later) had mingled with it, and corrupted it, both in the Doctrine and Worship. According to this purpose they produced, without constraint or precipitancy, freely and advisedly, as in peaceable times; and brought their intentions to a happy end; as by the result thereof contained in the Articles and Liturgy of our Church, and the Prefaces thereunto, doth fully appear. From hence chiefly, as I conceive, we are to take our best scantling, whereby to judge what is, and what is not, to be esteemed Popery. All those Doctrines then, held by the modern Church of Rome, which are either contrary to the written Word of God, or but super-added thereunto, as necessary Points of Faith, to be of all Christians believed under pain of damnation; and all those Superstitions used in the worship of God, which either are unlawful, as being contrary to the Word; or being not contrary, and therefore arbitrary and indifferent, are made Essentials, and imposed as necessary parts of Worship: these are, as I take it, the things whereunto the name of Popery doth properly and peculiarly belong. But as for the Ceremonies used in the Church of Rome, which the Church of England at the Reformation thought fit to retain; not as Essential or necessary parts of God's Service, but only as accidental, and mutable circumstances attending the same for order, comeliness, and edification sake; how these should deserve the name of Popish, I so little understand, that I profess I do not yet see any reason why, if the Church had then thought fit to have retained some other of those which were then laid aside, she might not have lawfully so done; or why the things so retained should have been accounted Popish. The plain truth is this, The Church of England meant to make use of her liberty, and the lawful power she had (as all the Churches of Christ have, or ought to have) of ordering Ecclesiastical Affairs here; yet to do it with so much prudence and moderation, that the World might see, by what was laid aside, that she acknowledged no subjection to the See of Rome; and by what was retained, that she did not recede from the Church of Rome, out of any spirit of contradiction, but as necessitated thereunto for the maintenance of her just liberty. The number of Ceremonies was also then very great, and they thereby burdensome, and so the number thought fit to be lessened. But for the Choice, which should be kept, and which not, that was wholly in her power, and at her discretion. Whereof, though she were not bound so to do, yet hath she given a clear and satisfactory account in one of the Prefaces usually prefixed before the Book of Common-Prayer.

§. XVI. Besides this of Popish, they have bestowed also upon the Ceremonies the Epithet of Superstitious. Which is a word likewise (as the former) of late very much extended; and standeth in need of a Boundary too and a definition as well as it. But howsoever they do with the words, I must needs set bounds to my discourse, lest I weary the Reader. The point of Superstition I have had occasion to touch upon (more than once, as I remember) in some of these Sermons; and proved that the Superstition lieth indeed at their door, not ours. They forbid the things commanded by the Church under the obligation of Sin, and that Obligation arising not from their forbidding them, but from the things themselves, which they judge to be unlawful, and thence impose upon all men a necessity of not using them; which is Superstition. Whereas the Church requires obedience indeed to her Commands, and that also under the obligation of Sin; but that obligation arising not at all from the nature of the things themselves (always held and declared Indifferent; ) but immediately from the Authority of the Superior commanding the thing, and originally from the Ordinance of God commanding Obedience to Superiors, as already hath been said: and this is not Superstition. For further satisfaction therefore in this matter, referring the Reader to the Sermons themselves; I shall only by way of addition represent to the Objectors St. Paul 's demeanor at Athens. Where finding the City full of Idols (or wholly given to Idolatry ) he doth not yet fall foul upon them, nor exclaim against them in any reproachful manner, no nor so much as call them Idolaters; though they were such, and that in a very high degree; but tempering his Speeches with all lenity and condescension, he telleth them only of their Superstition; and that in the calmest manner too, 〈 in non-Latin alphabet 〉 (the comparative degree in such kind of speaking, being usually taken for a diminuent term. ) How distant are they from his Example, with whom everything they mislike is presently an Idol! Christmas day an Idol, the Surplice an Idol, the Cross after Baptism a great Idol, the Common-Prayer Book an abominable Idol! When yet, if the worst that can be said against them were granted, the most it could amount to, is but Superstition; and till that be granted, which must not be till it be well proved, it is more childish than manly to cry out Superstition, Superstition!

§. XVII. Their next is a Suspicion (rather than Objection ) and that upon no very good ground. But Charity is not easily suspicious; nor without cause. Wherein I have somewhat to say, in behalf of myself and other my Brethren, and somewhat, by way of return to them. For myself, I had a desire, I may truly say almost from my very Childhood, to understand (as much as was possible for me) the bottom of our Religion; and particularly as it stood in relation both to the Papists, and (as they were then styled) Puritans; to inform myself rightly; wherein consisted the true differences between them and the Church of England, together with the grounds of those differences. For I could even then observe (which was no hard matter to do) that the most of mankind took up their Religion upon trust (as Custom or Education had framed them) rather than choice. It pleased God in his goodness to afford me some opportunities suitable to that my desire; by means whereof, and by his good blessing, I attained to understand so much of the Romish Religion, as not only to dislike it, but to be able to give some rational account why I so do. And I doubt not but these very Sermons, were there nothing else to do it, will sufficiently free me from the least suspicion of driving on any design for Rome. As for those other regular Sons of the Church of England, that have appeared in this Controversy on her behalf; how improbable, and so far forth uncharitable, the suspicion is, that they should be any way instrumental towards the promoting of the Papal Interest, may appear (amongst other) by these few Considerations following. 1. That those very persons, who were under God the Instruments of freeing us from the Roman Yoke, by casting Popery out of the Church, and sundry of them Martyred in the cause; those very Persons, I say, were great favorers of these (now accounted Popish) Ceremonies, and the chief Authors or Procurers of the Constitutions made in that behalf.— Hae manus Trojam erigent? 2. That in all former times since the beginning of the Reformation, our Archbishops and Bishops with their Chaplains, and others of the Prelatical Party (many of them such as have written also in defense of the Church against the Puritans ) were the Principal (I had almost said the only ) Champions to maintain the Cause of Religion against the Papists. 3. That even in these times of so great distraction, and, consequently thereunto, of so great advantage to the Factors for Rome, none have stepped into the gap more readily, nor appeared in the face of the Enemy more openly, nor maintained the Fight with more stoutness and Gallantry, than the Episcopal Divines have done; as their late learned Writings testify. Yea, and some of them such, as (beside their other sufferings ) have lain as deep under the suspicion of being Popishly-affected, as any other of their Brethren whosoever. 4. That by the endeavors of these Episcopal Divines, some that were bred Papists have been gained to our Church, others that began to waver confirmed and settled in their old Religion, and some that were fallen from us recovered and reduced, notwithstanding all the disadvantages of these confused times: and of each of these I am able to produce some instance. But I profess sincerely, as in the presence of God, and before the World, that I have not known (at least I cannot call to remembrance ) so much as one single Example of any of this done by any of our Anti-Ceremonian Brethren, whether Presbyterian or Independent.

§. XVIII. But I have somewhat to return upon these our Brethren, who thus causelessly suspect us, Possible it will not please them: ( 〈 in non-Latin alphabet 〉 .) But I must speak it out, both for the truths sake, and theirs. To wit, that themselves are in truth, though not purposely and intentionally, (whereof in my own thought I freely acquit them,) yet really and eventually, the great promoters of the Roman Interest among us: and that more ways than one. These three among the rest, are evident. First, by putting to their helping hand to the pulling down of Episcopacy. It is very well known to many, what rejoicing that Vote brought to the Romish party. How even in Rome itself they sang their Io- • aeans upon the tidings thereof, and said triumphantly, Now the day is ours; Now is the fatal blow given to the Protestant Religion in England. They, who by conversing much with that Nation, were well acquainted with the fiery turbulent spirits of the Scottish Presbyterians, knew as well how to make their advantage thereof; and handled the matter with so much cunning, by fomenting their discontents, under-hand, till they had framed them, and by their means, some of the same party here, to become the fittest Instruments for the carrying on of their great design. And this I verily believe was the very Master-piece of the whole Plot. They could not but fore-see (as the event hath also proved,) that if the old Government, a main Pillar in the Building, were once dissolved, the whole Fabric would be • ore shaken, if not presently shattered in pieces and ruined; things would presently run into confusion; distractions and divisions would certainly follow: And when the waters should be sufficiently troubled and muddied, then would be their opportunity to cast in their Nets for a draught. Some, who have undertaken to discover to the World, the great Plot the Papists had of late years for the introducing of Popery in the several parts of it, might have done well to have taken some little notice of this also (I wonder how they could look beside it ) being so visible; and indeed the fundamental part of the Plot. Without which, neither could the sparks of Errors and Heresies have been blown to that height, nor that Libertinism (and some other things therewith mentioned) have so soon overspread the whole face of the Land, as now we find they have done. Secondly, They promote the Interest of Rome, by opposing it with more violence than reason. Which ought not to seem any strange thing to us; since we see by daily experience the like to happen in other matters also. Many a man, when he thought most to make it sure, hath quite marred a good business, by over-doing it. The most prudent, just, and (in all likelihood) effectual way to win upon an adversary is, by yielding him as much, as with safety of truth can be yielded; who, if he shall find himself contradicted in that which he is sure is true, as well as in that which is indeed false, will (by a kind of Antiperistasis ) be hardened into more obstinacy than before, to defend all ( true and false ) with equal fierceness. It hath been observed by some (and I know no reason to question the truth of the observation) that in those Counties (Lancashire for one) where there are the most and the most rigid Prebyterians, there are also the most and the most zealous Roman Catholics. Thirdly, they promote the Interest of Rome, and betray the Protestant Cause; partly by mistaking the Question (a very common fault among them;) but especially through the necessity of some false Principle or other, which having once imbibed, they think themselves bound to maintain. Some of them, especially such as betook themselves to Preaching betimes, and had not the leisure and opportunity to look much into Controversies, understand very little, (as it is impossible they should much) of the true state of the Question in many controverted points; and yet to show their zeal against Popery, are forward enough to be meddling therewithal in the Pulpit. But with so much weakness and impertinency not seldom, that they leave the Question worse than they found it; and the Hearer, if he brought any doubts with him, to go from Sermon more dissatisfied, than he came. The rest of them (that have better knowledge ) are yet so bound up by some false Principle or other they have received, that they cannot without deserting the same (and that they must not do, whatsoever betideth them) treat to the satisfaction of a rational and ingenuous adversary. Among those false Principles, it shall suffice for the present to have named but this one, That the Church of Rome is no true Church. The disadvantages of which assertion to our Cause in the dispute about the visibility of the Church (besides the falseness and uncharitableness of it) their Zeal, or Prejudice rather, will not suffer them to consider. With what out-cries was Bishop Hall (good man, who little dreamt of any peace with Rome ) pursued by Burton, and other Hot-spurs, for yielding it a Church? Who had made the same concession over and over again before he was Bishop (as Junius, Reynolds, and our best Controversy-Writers generally do) and no notice taken, no noise made of it. You may perceive by this one instance, where the shoe wringeth.

§. XIX. In their next, that they may not appear so uncharitable as to suspect their Brethren without cause, they tell us, Upon what grounds they so do: viz. these two; The endeavors of Reconciliation, in the Sixth; and the pressing of Ceremonies in the Seventh Objection. As to the former; First, All endeavors of Peace (without loss of Truth ) are certainly commendable in the undertakers; prove the event as it will. 〈 in non-Latin alphabet 〉 , Rom. 12. is every man's warrant for that, If any particular private man have made overtures of peace in this kind upon other terms than he ought, let him answer it as he can? what is that to us? Admit Secondly (which I fear is too true) that there is little hope, scarce a possibility of reconcilement, if we well preserve, as we are in Conscience bound, the truth and purity of our Religion; yet ought not that fear to hinder any man, fitted with abilities and opportunities for it, from such Endeavors whereof whatsoever the success be otherwise these two good effects will follow. It will be some comfort to him within his own bosom, that he hath done what was his duty to do, to his utmost power: And it will appear to the world, where the business stuck, and through whose default most, the Endeavor proved fruitless. Thirdly, though there be little hope (and, since the Trent Council, less than before) of bringing things to a perfect agreement; yet methinks it should be thought worth the while ( Est quadam prodire tenus, si non datur ultra ) to bring both sides to as near an agreement, and reduce the differences to as small a number, and as narrow a point, as may be. That, if we cannot grow to be of the same belief in everything, we might at least be brought to show more Charity either to other, than to damn one another for every difference; and more Ingenuity than to seek to render the one the other more odious to the World than we ought, by representing each others opinions worse than they are.

§▪ XX. The Seventh Objection containeth the other ground of their said former suspicion; to wit the vehement pressing of the Ceremonies. Wherein First, they do not well, in calling them Popish and Superstitious; but that having already fully • leared, I shall not now insist upon. Secondly, by requiring to have some Command or Example of Scripture produced, to warrant to their Consciences the use of the Ceremonies; They offer occasion to consider of that point wherein the very Mystery of Puritanism consisteth: viz. That no man may with a safe Conscience do any thing, for which there may not be produced, either Command or Example from the Scripture. Which erroneous Principle, being the main Foundation, upon which so many false conclusions are built, and the fountain, from which so many acts of sinful disobedience issue, would well deserve a full and through examination. But this Preface being already swollen far beyond the proportion I first intended; and for that I have heretofore, both in one of the Sermons and else where, discovered in part the unsoundness thereof: I am the willinger both for mine own ease and the Readers, to refer him over thither, and to spare mine own farther labor here. Considering Thirdly, that in the present case we need not flinch, for fear of any harm that Principle could do us, should it be admitted as sound, as they would have it: For we have both Commands and Examples in the Scriptures, to warrant both the prescribing and the using of the Ceremonies. Though not as specified in their particulars; yet as either comprehended in the General, or inferred by way of proportion, Which kind of Warranty from Scripture, themselves are by force of argument driven to allow as sufficient; or else they would be at a loss for a hundred things by them daily done, upon no better or other Warrant than that. For Commands then, we have besides that grand Canon, 1 Cor. 14. 40. [ Let all things be done decently and according to order, ] all those Texts, that either contain the right and liberty we have to all the Creatures of God to use them for our service without scruple [All things are lawful, nothing unclean of itself. To the pure all things are pure, &c.] or require Subjection and Obedience to Superiors [ Let every Soul be subject to the higher Powers. Submit to every Ordinance of man, &c.] And as for Example; I think I could readily produce a full Score, and not bate an Ace of some Ceremonies and circumstantial actions, ordered, used, or done by holy men even in the Old Testament (who yet were more strictly tied to prescript forms than Christians are under the Gospel; ) for the doing whereof it doth not appear, that they either had any Command from God, or were guided by any former Precedents, or expected any other Warrant, than the use of their Reason and of prudential Discourse; what Warrant else had David for his purpose of building a Temple to God; which yet Nathan the Prophet of God approved, yea which God himself approved of? Or what, Solomon for keeping a Feast of seven days for the Dedication of the Altar? Or what Hezekiah for continuing the Feast of unleavened bread seven days longer than the time appointed by the Law? Or what, Mordecai and Esther for making an Ordinance for the yearly observation of the Feast of Purim? Or what lastly, Judas and the Maccabees for ordaining the Feast of the Dedication of the Altar to be kept from year to year at a set season for eight days together; which Solemnity continued even in the days of Christ, and seemeth to have been by him approved in the Gospel. The building of Synagogues in their Towns, the wearing of Sack-cloth and Ashes in token of humiliation, the four Fasts mentioned Zach. 8. whereof one only was commanded; with sundry other, I omit for brevity's sake, Instances enough, and pregnant enough, to manifest how very much our Brethren deceive themselves, by resting upon so unsound a Principle; and that upon a mere mistake; as will appear presently by

§. XXI. Their Eighth and last Objection. Wherein they seem to lay an imputation upon all those that stand for the Ceremonies, as if they consequently denied the sufficiency of the Scriptures. For answer hereunto, First, it is freely confessed that the acknowledging of the Holy Scriptures to be a perfect Rule of Faith and Manners, is the main Article of the Protestant Religion, as opposed to the Romish. But that all that stand for the Ceremonies should deny the same, is so manifestly untrue, or indeed that some of the Church of England should deny that, which is so clearly contained in the Articles of the Church whereunto he hath subscribed, so improbable, that it might well pass for a perfect Calumny, were not the original occasion of their mistake herein so apparent, if but even from the manner of their Discourse in the present business. The true state whereof, Secondly, is this. The things wherein the power of Christianity consisteth, are of two sorts, Credenda, and Agenda, which we usually express by Faith and Manners. And the Scripture we acknowledge to be a perfect Rule of Both; yet not as excluding the use of Reason, but supposing it. When God gave us the light of his holy Word; he left us, as he found us; reasonable creatures still: without any purpose, by the gift of that greater and sublimer Light, to put out the Light he had formerly given us (that of Reason ) or to render it useless and unserviceable. Of which Light the proper use, and that which God intended it for, when he gave it us, is, that by the help thereof we might be the better enabled to discern Truth from Falsehood, that we might embrace the one, and reject the other; and Good from Evil, that we might do the one, and shun the other. Our Reason therefore, is doubtless, a good Rule both for things to be believed, and for things to be done, so far as it reacheth; but no perfect Rule at all, rather a very imperfect one; because it reacheth not home. To supply the defects whereof ( dim as it is even in Natural and Moral things, but dark as darkness itself in things Supernatural and Divine ) it was, that it pleased the wisdom and goodness of our God to afford us another Light (Viz. that of supernatural revelation in his holy Word) without which we could never, by the light of Reason alone, have found out the right way that leadeth to eternal Happiness. So that God having first made us reasonable Creatures, and then vouchsafed us his holy Word, to instruct us what we are to believe and to do, either as Men or as Christians: We are now furnished with as perfect, absolute and sufficient a Rule both of Faith and Manners, as our condition in this life is capable of. And it is our duty accordingly, to resign ourselves wholly to be guided by that Word (yet making use of our Reason withal, in subordination and with submission thereunto) as a perfect Rule both of Faith and Life. This being clearly so, and the Scripture by consent of both parties acknowledged to be the perfect Rule of what we are to believe, as well as of what we are to do; I earnestly desire our Brethren to consider, what should hinder a Christian man from doing any thing, that by the mere use, of his Reason alone, he may rightly judge to be lawful and expedient, though it be not commanded or exampled in the Scriptures, so as it be not contrary thereunto, more than from believing any thing that by the like use of his Reason alone he may rightly judge to be true or credible, though the same be not revealed or contained in the Scripture, nor is contrary thereunto. I do without scruple believe a Mathematical or Philosophical truth, or a probable Historical relation, when I read it or hear it; and I believe an honest man upon his Word in what he affirmeth or promiseth; though none of all these things be contained in the Scripture: and thus to believe, was never yet by any man (that I know of) though derogatory to the sufficiency of Scripture, as it is a perfect Rule of Faith. Why I may not in like manner wear such or such a Garment, use such or such a Gesture, or do any other indifferent thing (not forbidden in Scripture ) as occasions shall require without scruple; or why thus to do, should be thought derogatory to the sufficiency of Scripture, as it is a perfect Rule of Manners; I confess I have not the wit to understand. Since there seemeth to be the like Reason of both; let them either condemn both, or acquit both; or else inform us better, by showing us a clear and satisfactory reason of difference between the one and the other. 〈 in non-Latin alphabet 〉 . This is the main hinge, upon which the whole dispute turneth, and whereunto all other differences are but appendages. The true belief, and right understanding of this great Article concerning the Scripture's sufficiency, being (to my apprehension) the most proper Characteristical note of the right English Protestant, as he standeth in the middle between, and distinguished from, the Papists on the one hand, and the (sometimes styled) Puritan on the other. I know not how he can be a Papist, that truly believeth it: or he a Puritan, that rightly understandeth it.

§. XXII. Having thus answered the several Objections aforesaid wherewith it may be some, that stand freer from prejudice than their fellows, will be satisfied: if any shall yet ask me, why I plead still so hard for Ceremonies, now they are laid down, and so no use either of them, or of any discourse concerning them; I have this to say. First, I saw myself somewhat concerned to prevent (if I could) the mis-censuring of these Sermons; in sundry of which the Questions that concern Ceremonies are either purposely handled, or occasionally touched upon: which could not be done without vindicating the Ceremonies themselves, as the subject matter thereof. Secondly, hereby they that were active in throwing them down, may be brought to take a little more into their consideration, than possibly they have yet done, upon what grounds they were thereunto moved, and how sound those grounds were: that, if it shall appear they were then in an Error (and they consider withal, what disorder, confusion, and libertinism hath ensued upon that change ) they may be sensible of it, and amend. But Thirdly, whatsoever become of the Ceremonies, which are mutable things: the two Doctrines insisted on concerning them, ( the one, touching the Power that Governors have to enjoin them; the other touching the Duty that lieth upon Inferiors to observe them when they are enjoined;) being Truths, are therefore always the same, and change not. It is no absurdity, even at mid-winter, when there is never a flower upon the bough, to say yet Rosa est flos. Lastly, a time may come, when either the same Ceremonies may be restored, or other substituted in their rooms: and then there may be use again of such reasons and answers, as have been pleaded in their defense. For I doubt not, but those that shall from time to time have the power to order Ecclesiastical affairs, if disorders or inconveniences shall continue to grow, after the rate and proportion they have done for some years past, will see a necessity of reducing things into some better degree of Decency, and Uniformity, than now they are: which it is not imaginable how it should be done, without some Constitutions to be made concerning Indifferent things to be used in the public worship; and some care had withal to see the Constitutions obeyed. Otherwise, the greatest part of the Nation will be exposed to very great danger (without the extraordinary mercy of God preventing) of quite losing their Religion. Look but upon many of our Gentry, what they are already grown to from what they were, within the compass of a few years: and then, expede Herculem, by that guess what a few years more may do. Do we not see some, and those not a few, that have strong natural parts, but little sense of Religion, turned (little better than professed) Atheists? And other some, nor those a few, that have good affections, but weak and unsettled judgments, or (which is still but the same weakness ) an over-weening opinion of their own understandings, either quite turned, or upon the point of turning Papists? These be sad things, God knoweth, and we all know: not visibly imputable to anything so much, as to those distractions, confusions and uncertainties, that in point of Religion, have broken in upon us, since the late changes that have happened among us in Churchaffairs. What it will grow to in the end, God only knoweth, I can but guess.

§. XXIII. The Reverend Arch-bishop Whitgift, and the learned Hooker, men of great judgment, and famous in their times; did long since foresee, and accordingly declared their fear, that if ever Puritanism should prevail among us, it would soon draw in Anabaptism after it. At this Cartwright, and other the Advocates for the Disciplinarian Interest in those days, seemed to take great offense: as if those fears were rather pretended to derive an odium upon them, than that there was otherwise any just cause for the same; protesting ever their utter dislike of Anabaptism, and how free they were from the least thought of introducing it. But this was only their own mistake; or rather jealousy. For those Godly Men were neither so unadvised, nor so uncharitable, as to become Judges of other Men's Thoughts or Intentions, beyond what their actions spoke them. They only considered, as Prudent Men, that Anabaptism had its rise, from the same Principles the Puritans held, and its growth, from the same Courses they took; together with the natural tendency of those Principles and Practices thitherward; especially of that one Principle, as it was by them mis-understood, that the Scripture was adaequata agendorum regula, so as nothing might be lawfully done without express warrant either from some command, or example therein contained. The clue whereof, if followed on as sar as it would lead, would certainly in time carry them as far as the Anabaptists were then gone. But, that it was no vain fear, the unhappy event hath proved; and justified them: since what they feared is now come to pass: and that in a very high degree. Yet did not they see the thread drawn out to that length, as we have seen it; (the name of Quakers, Seekers, &c. not then heard of in the world:) but how much farther it will reach, none can say; for no man yet ever saw the bottom of the clue. Only I may not dissemble, what my own fears have long been, and yet are: That if things shall still go on, according as they have begun, and hitherto proceeded; the application that some have made of that passage, John 11. 48. Venient Romani, & capient gentem nostram, will prove but too true a Prophecy; and Popery will over-run all at the last. Whether there be just cause so to fear, or no; I leave it to wiser men to judge: when (together with what hath been already said concerning the great scandals and advantages given to the Papists by our confusions,) they shall have duly considered the probability of what I shall now farther say. It is a wonder to see, in how short a time our Anti-ceremonian Brethren are strangely both multiplied, and divided; multiplied in their number, but divided by their opinions, and subdivided into so many several tribes and familes; that their power is nothing so much increased by that multiplication, as it is weakened by these divisions. In as much as many of those Sects into which they have spread and diffused themselves, are not more opposite to the Truth (the only property wherein they all agree, ) than they are one to another: in so far that the establishment of any one cannot be, but by the destruction of all or most of the rest. This experience giveth us to see, How impossible a thing it is, they should long hold together in one entire body for their own preservation. But whilst they are still crumbling into fractions▪ and factions, biting and ready to devour one another; a vigilant adversary, that is intent upon all advantages and opportunities, may, when he spieth his time, overmaster them with much ease and little resistance. Whereas the Papists on the other side; are by the very nature (as I may say) of their Religion, and the fundamental Principle thereof ( viz. To believe as the Church believeth) tied together in a fast unity among themselves against all opposers of their Church, or of any point of Faith designed by the Church. So that these holding altogether as an imbodied Army, and, those dispersed abroad in scattered troops and many small parties: Who is like to become Master of the Field, is no hard matter to judge. Neither will the supposed (and I fear, truly supposed) greater number of Atheists, than either Papists or Sectaries, be any hindrance to the Papists for finally prevailing. Because it is not for the interest of the Atheist and his Religion (pardon the boldness of the Catachresis) to engage either for or against any side farther than a jeer. But to let them fight it out, keep himself quiet till they have done, and then clap in with him that getteth the day. He that is of no Religion, can make a shift to be of any, rather than suffer. And the Atheist, though he be in truth and in heart neither Protestant nor Papist, nor anything else; yet can he be in face and outward comportment either Protestant or Papist, or anything else, ( Jew or Turk if need be) as will best serve his present turn. That this is their mind, some of them, in a bravery have given us to understand, plainly enough and in print.

§. XXIV. And is it not high time then, trow we, to look about us? Hannibal ad portas. When the danger is so great; and so near withal, even at the door: shall we be so wretchlesly willful, as neither to open our eyes to see it ourselves; nor endure with patience, that anybody else should tell us of it?— 〈 in non-Latin alphabet 〉 —What I have now said, how it will be taken, I know not: Prophets are seldom welcome, that prophesy unwelcome things. But truly, at the sad apprehension of the dangerous condition we now stand in, and in zeal for the safety and honor of my dear Mother the Church of England, which hath nourished me up to become a Christian and a Protestant (that is to say, a pure pute Christian without any other addition or Epithet: ) my heart waxed hot within me, and the fire so kindled, that ( 〈 in non-Latin alphabet 〉 ) I could not forbear but upon the first opportunity offered, once more to give Vent thereunto, by laying open the second time my inmost thoughts to the view of the World. Which I have done with the greatest plainness and freedom, that (avoiding bitterness) was possible for me to do. I was willing to sharpen my style, I confess that it might enter: as it was but needful, where the skin was callous. But with the only intention (as the great Searcher of all hearts knoweth) by putting the Patient to a little smart at the first piercing of the Sore, to give future ease to the part affected: and not at all, by angering the Sore, to make it worse. With which Protestation I hope the more sober among them will rest satisfied: I mean the Moderate Presbyterian especially. Of which sort I know many, whom I verily believe to be godly and conscientious men, (though in error,) and whom I therefore love and honor. These are the only adversaries in this controversy whose spirits are in a disposition and capacity to be wrought upon in a rational way. As for the rest (I mean the rigid, Scotised, through-paced Presbyterian on the one side, and the giddy Enthusiast on the other) such is their either obstinacy or madness, that it is vain to think of doing any good upon them by argument: till it shall please God to make them of more humble and teachable spirits. I entreat the Reader, if he shall meet with anything herein written, that hath any bitterness in it? or but sharpness more than one that would deal plainly cannot avoid: that he would take it as meant against these last only, and not at all against those of the former rank, whom I never meant to exasperate. Hear the conclusion of the whole matter; Read without gall or prejudice, Let not truth fare the worse for the Plainness. Catch not at Syllables and Phrases. Study and seek the Churches peace. Judge not another's servant, who must stand and fall to his own Master. Keep Faith and a good Conscience. Bear one another's Burdens, and so fulfil the Law of Christ.

Consider what hath been said, and pray to the Lord to give us all a right understanding in all things.

THE SUMMARY, of CONTENTS Of the several ensuing SERMONS.

Sermon I. Ad Clerum▪ on Rom. 14. 3.

Sect. 1.

THE Occasion, of the TEXT.

2

— Scope, of the TEXT.

3

— Coherence, of the TEXT.

4

—and Division▪ of the TEXT.

5

POINT I. Of not Despising others:

6

—Be they never so weak,

7

—and we never so strong.

8

—Both for the Sins sake, to the Despisers:

9

—and for the Scandals sake in the Despised.

10-11

POINT II. Of not Judging others,

12

—with the true meaning thereof: And four Reasons.

13

viz. 1. The want of Commission —in Us.

14

—2. The want of Skill ——in Us.

15

—3. The Uncharitableness, and of the thing itself.

16

—4. The Scandalousness —of the thing itself.

17

APPLICATION. To the Case in our Church: showing,

18

1. Wherein it agreeth with that of the Romans in this Chapter;

19-21

2. And how it differeth from it, I. in the matter.

22

— II. in respect of the Persons.

23

— III. in the Practice of the Persons.

24

— IV. in their mutual respective Carriage. And that

25

1. in the point of Despising. Where

26

( The several grievances of our Brethren are proposed;

27-29

—and answered. )

30-37

2. in the point of Judging.

38

The Conclusion.

Seron II. Ad

Sect. 1

THE Occasion, of the TEXT.

2

— Coherence, of the TEXT.

3

— Division and of the TEXT.

4

— Sum —of the TEXT.

5

OBSERV. I. Divine Truths to be cleared from Cavil.

6

— II. The slander of the Ministers regular Doctrine more than an ordinary Slander.

7

— III. The best Truths subject to slander:

8

—with the Causes thereof;

9

—and Inferences thence • O

10—12

— IV. Every slander against the Truth, damnable.

13—20

— V. No Evil to be • one for any good that may come thereof.

1 • —15—19

—Of the kinds an • de •• ees of Evil 〈◊〉 by way of Explications

1 • -17

—Of things (Equally 〈◊〉 Inequally) • n • ifferent by way of Explications

18

(An useful Digression )

21-23

With some Reasons of the Point;

24-26

and the Inferences thence.

27

The general Application thereof: in two Instances.

28-30

—The Former▪

31-33

—The Latter

34

A more particular Application; in defense of the former Sermon.

35

The Conclusion.

Sermon III. Ad Clerum, on 1 Cor. 12. 7.

Sect. 1.

THE Occasion, of the TEXT.

2

— Coherence, and of the TEXT.

3

— Division —of the TEXT.

4

The Explication of the Words▪ What is meant

5-7

—By the Spirit▪ and what

8

—by Manifestation.

9-11

POINT I. Spiritual Gifts, how to be understood,

12-15

—Four Inferences from the premisses.

16

POINT II. The conveyance of spiritual graces to us,

17

—by way of Gift▪

18

—Not from Nature, or Desert.

19

Inferences thence▪ I. General; 1. Of Thankfulness;

20

—2. Of Prayer.

21-22

—3. joining our faithful Endeavors thereunto.

23-25

— II. more especial. 1. To those of more eminent gifts.

26

To those of meaner gifts.

27

POINT III. The End of Spiritual gifts: Not our own only;

28

— 〈◊〉 chiefly th • profit of others▪

29

— Reasons hereof. I. in respect of the Giver.

30

— II. in respect of • he • hing give • n

31

— III. in respect of the Receiver

32-34

Three In • erences the thence •

35

The Conclusion.

Sermon IV. Ad Clrum, on Rom. 14. 23.

Sect. 1.

THE Coherence, and Scope▪ of the TEXT.

2

The word FAITH diversely interpreted.

3

INTERPRETATION I▪ of justifying Faith.

4-5

—Not Proper he •• • lthough (in itself) True.

6

INTERPRETATION II▪ Of the Doctrine of Faith

7

—utterly re • ec •• d▪ • ▪ • s False in itself;

8-9

— • ot • in the Rigour of it,

10

— 〈◊〉 the M •• ig •• ion

11-15

2. as Per •• cious▪ 〈◊〉 the Consequents.

16

3. as having no 〈◊〉 with ••• resent Text.

17

INTERPRETATION III. Of Perswasion of Judgment asserted.

18

—Thence sundry Questions resolved, viz.

19

I. What is the Power of the Conscience, as concerning the Lawfulness or unlawfulness of human actions.

20

II. Whether▪ in everything we do 〈◊〉 actual consideration of the Lawfulness thereof be necessarily requisite?

21

III. What degree of Perswasion is required for the Warranting of our Actions?

22

IV. Whether or no, and how f • r forth, a m • n may warrantably act with reluctancy of Conscience? Wher •• n is considered the Case

23-24

—1. Of a Resolved Conscience,

25-28

—2. Of a Doubting Conscience

29-30

(And therein sundry▪ Objections removed)

33

3. Of a Scrupulous Conscience.

34

The Conclusion.

Sermon I. Ad Magistratum, on Job 29. 14.—17.

Sect. 1.

THE Occasion, of the TEXT.

2

— Scope, of the TEXT.

3

— Sum, and of the TEXT.

4

— Division of the TEXT.

5-6

The Magistrates I. DUTY; Zeal to Justice:

7

—with some Examples.

8

—and Four Reasons thereof.

9

DUTY II. Compassion to the Distressed;

10

—with the Reasons,

11

—and Extent thereof.

12-13

DUTY III. Diligence in searching out the Truth:

14

—with some Instances;

15

—and Four Reasons thereof.

16-17

DUTY IV. Courage in Executing Justice:

18

—With the Reasons thereof; 1. in respect of the Laws;

19

—2. of the Magistrate himself;

20

—3. of the Offenders.

21

Three main Inferences from the Premises, viz.

22-22

I. of Direction for the Choice of Magistrates.

25

II. of Reproof, for the neglect of the aforesaid Duties.

26

III. of Exhortation to the Conscionable Performance of the same.

Sermon II. Ad Magistratum, on Exod. 23. 1.—3.

Sect. 1. 3.

THE necessity of treating on this Argument.

4

—The fitness of the Text for that purpose.

5

The Division and thereof.

6

— Extent thereof.

7

POINT I. The accuser, not to raise a false report.

8-11

—sundry ways, by which it may be done.

12

Three Reasons of the point, viz. in respect of

13

—1. The Sin in the Doer.

14

—2. The Wrong to the Sufferer,

15

—3. The Mischiefs to the Common-wealth.

16

Inference. To avoid the fault: for which purpose

17-21

—four especial Causes thereof are discovered.

22

POINT II. The Judge, not to receive a false report.

23

A threefold Care requisite thereunto. 1. In receiving Informations.

24

—in examining Causes.

25

—3. in repressing Contentious Persons and Suits.

26

—For which purpose the likeliest Helps are

27

—1. To reject Informations tendered without Oath.

28

—2. To temper the rigor of Justice with Equity.

29

—3. To punish Partiality and Collusion in the Informer.

30

—4. To allow the wronged party full satisfaction;

31

—5. To restrain abuses in their Servants and Officers.

32

The Conclusion.

Sermon III. Ad Magistratum, on Psal. 106. 30.

Sect. 1.-2

THe Argument and Matter of the Psalm.

3

The Coherence, Scope,

4

—and Division of the TEXT.

5-6

The History of Balak and Balaam 's Plot against Israel.

7-8

—With the Success thereof, both in the Sin and Punishment.

9-10

— Zimri 's Provocation and Execution.

11

The Person of Phineas considered.

12

OBSERVATION I. The Spiritual Power doth not include;

13

—not yet exclude the Temporal.

14

Phineas his Fact examined;

15

—and justified.

16-17

How far forth it may be imitated.

18

OBSERVATION II. The Zeal of Phineas

19

—Manifested by executing judgment▪

20

1. Personally.

21

2. Speedily.

22

3. Resolutely.

23-25

OBSERVATION III. The plague stayed by executing judgment.

26-28

—With Aplication to England.

29

An Exhortation to execute judgment:

30

—With Particular Application;

31

1. To the Accuser;

32

2. To the Witness;

33

3. To the Jurer;

34

4. To the Pleader;

35

5. To the Officer;

36

6. To the Judge.

Sermon I. Ad Populum, on 1 Kings 21. 29.

Sect. 1.

THe Coherence, of the. TEXT.

2

— Argument, and of the. TEXT.

3

— Division of the. TEXT.

4-5

From Ahab 's Person and Carriage.

6-8

OBSERVATION I. How far an Hypocrite may go in the performance of holy Duties.

9

Four Inferences. I. Of Terror to the profane.

10

— II. Of Exhortation, to abound in the fruits of godliness.

11

— III. Of Admonition to forbe • r Judging.

12

— IV. Of Direction, for the trial of Sincerity.

13

—by the marks▪ 1. of Integrity, and

14

—2. of Constancy;

15

—both joined together.

16-17

OBSERVATION II. Concerning the Power of God's Word,

18

—With the Causes thereof in respect 1. of the Instrument,

19

—2. of the Object.

20

—3. of the fit Application of the one to the other.

21

The Inferences thence; against those that despise the Word.

22-23

From the success of Ahab 's Humiliation.

24

OBSERV. III. Concerning the Reward of Common graces,

25

—with sundry reasons thereof;

26

— and Inferences thence.

27

The main Inference. To comfort the Godly, I▪ against temptations from the Prosperity of the wicked;

28

— II. against Temporal Afflictions;

29

— III. against doubtings of their Eternal Reward.

Sermon II. Ad Populum, on 1 Kings 21. 29.

Sect. 1.

A Repetition of the Three Observations in the former Sermons.

2-4

OBSERVATION IV. Concerning God's forbearig of threatened Judgments.

5

—Proved 1. from his proneness to Mercy;

6

—2. from the end of his Threatenings.

7-8

The Doubt. How this may stand with God's Truth,

9

—Resolved: by understanding in all his Threatenings

10

—a Clause of Exception;

11-12

—though not always expressed.

13-14

Inferences 1. of Comfort to the distressed.

15

—2. of Terror, to the Secure.

16

—3. of Instruction, to All.

17

God's promises, how to be understood;

18

—and entertained.

19-20

OBSERVATION V. That though it be some grief to forknow the evils to come:

21

Yet it is some happiness, not to live to see them.

22

—with the Reason;

23-25

—and sundry Uses thereof.

26

The Conclusion.

Sermon III. Ad Populum, on 1 Kings 21. 29.

Sect. 1-2

THe grand Doubt concerning Justice proposed.

3

CERTAINTY I. All the ways of God are just.

4-5

— II. Temporal Evils not to the proper adequate punishments of sin.

6-7

—3. All Evils of Pain, howsoever considered,

8

—are for sin: and that

9

—for the sin of the sufferer himself.

10

How the punishing of the Fathers sin upon the Children

11

—can stand with the Justice of God.

12-16

CONSIDERATION I. That they are punished with temporal punishments only, not with Spiritual or Eternal.

13-15

(An Objection answered.)

17

CONSIDERATION II. That such Punishments befàl them: either

18-21

1. As continuing in their Fathers sin, Or

22

2. As possessing something from their Fathers▪ with God's curse eleaving thereunto.

23-25

CONSIDERATION III. A distinction of Impulsive Causes,

26

— explained by a familiar Example;

27

— and applied to the present Argument.

28

Seeming Contradictions of Scripture herein,

29

—how to be reconciled;

30

—with an Exemplary Instance thereof.

31-32

The Resolution of the main doubt.

33

Three Duties inferred from the Premises, I. To live well ( as for our own, so even) for Posterities sake also.

34

II. To grieve (as for our own, so ) for our Forefathers sins also.

35

III. To endeavor to hinder sin in others.

Sermon IV. Ad Populum, on 1 Cor. 7. 24.

Sect. 1.

THe Occasion and Scope of the TEXT.

2-3

The Pertinency, and Importance of the matter to be handled;

4-5

— viz. of men's Particular Callings, and what is meant thereby.

6

POINT I. The necessity of living in a Calling.

7

Reasons hereof. I. in respect of the Ordinance, —and Gifts of God.

9

— II. in respect of the Person himself▪

10-14

— III. in respect of others.

15

Inference; for reproof of such as live idly without a Calling;

16-17

as viz. 1. Idle Monks and Friars.

18-20

—2. Idle Gallants.

21-22

—3. Idle Beggars.

23-24

POINT II. Concerning the Choice of a Calling.

25

That in our proper Calling, whereunto God calleth us; and

26

—by what Enquiries they may be known.

27

ENQUIRY I. Concerning the Employment itself:—1. Whether it be honest and lawful, or no?

28

—Whether it be fit to be made a Calling, or no?

29

—Whether it tend to common Utility, or no?

30

(The Usurers Calling examined by these Rules. )

32-33

II. Concerning our fitness for that employment.

34

—1. in respect of our Education.

35-36

—2. in respect of our Abilities.

37-39

—3. in respect of our Inclinations.

40

III. Concerning the Providential Opportunities we have thereunto.

41-43

Wherein is shown the great importance of an outward Calling.

44

POINT III. Concerning the Abidings in our Callings.

45-46

—1. what is not, meant thereby.

47-49

—2. and what is, meant thereby.

50-52

—3. The abiding therein with God, what.

53

The Conclusion.

Sermon V. Ad Populum, on 1 Tim. 4. 4.

Sect. 1.

THe Coherence, of the TEXT.

2

— Scope, and of the TEXT.

3

— Division of the TEXT.

4-6

OBSERVATION I. Concerning the Goodness of the Creature.

7

Inferences thence. I. God not the Author of Evil.

8

— II. The Goodness of God seen in the Glass of the Creatures.

9-10

— III. The Creatures not to be blamed.

11-13

OBSERVATION II. Concerning the Liberty and Right we have to the Creatures.

14

—1. By Creation.

15

—2. By Redemption.

16

Much impleaded. 1. By Judaism.

17-19

—2. By the Church of Rome.

20-32

The Extent of this Liberty in Eight Positions.

33

OBSERVATION III. The Creatures to be received with Thanksgiving.

34-37

The Duty of Thanksgiving, Explained and

38

— Enforced: 1. as an Act of Justice

39-42

—as an Act of Religion.

43-44

INFERENCES I. For Conviction of our unthankfulness to God.

45-46

1. for want of Recognition, with two degrees of each.

47-48

2. for want of Estimation, with two degrees of each.

50-51

3. for want of Retribution, with two degrees of each.

52

— II. Six Motives to Thankfulness, taken from

53

—1. The Excellency of the Duty.

54

—2. The Continual Effluence of God's Benefits.

55

—3. Our Future Necessities.

56

—4. Our Misery in Wanting.

57

—5. Our Importunity in Asking.

58

—6. The Freedom of the Gift.

59

III. To avoid those things that hinder our Thankfulness; which are chiefly,

60

1. Pride.

61

2. Envy.

62

3. Riotous living.

63

4. Worldly Cares.

64

5. Procrastination.

65

IV. To be thankful for Spiritual Blessings.

Sermon VI. Ad Populum, on Gen. 20. 6.

Sect. 1.

THE Occasion, of the TEXT.

2.

— Scope, and of the TEXT.

3.

— Division of the TEXT.

4.

Of the Nature and Use of Dreams▪

5-6

The former Part of the TEXT explained.

7

OBSERVATION I. The grievousness of the sin of Adultery;

8-10

—and of Fornication; Compared.

11-12

OBSERVATION II. How far Ignorance doth, or doth not excuse from sin.

13-16

—instanted in this fact of Abimelech.

17

Inferences thence. I. Concerning the Salvation of our Forefathers.

18 - 19

Two doubts removed.

20

— II. Not to flatter ourselves in our Ignorance.

21

— III. Of Sins done with Knowledge.

22 - 24

OBSERVATION III. Moral integrity may be in the heart of an Unbeliever,

25

—with the Reason thereof.

26

Inferences thence. I. A shame for Christians to fall short of Heathens in their Morals.

27

— II. Particular Actions no certain 〈 in non-Latin alphabet 〉 of Sincerity.

28

— III. The acquittal of Conscience no sufficient Justification.

29

The latter part of the TEXT opened.

30

OBSERVATION IV. Concerning God's Restraint of Sin in Men.

31

—with the different measure and means thereof.

32

1. That there is such a Restraint.

33 - 34

2. That it is from God.

35

3. That it is from the mercy of God; and therefore called Grace.

36

Inferences from the Consideration of God's Restraint.

37

I. As it lieth upon others. 1. toobless God for our Preservation;

38

—2. not to trust wicked men too far.

39

—3.—nor to fear them too much.

40

—4. to endeavor to restrain others from Sinning.

41

II. As it lieth upon our selves. 1. To be humble under it.

42

—2. to entertain the means of such Restraint with Thankfulness.

43

—3. to pray that God would restrain our Corruptions.

44

—4.—but especially to pray and labor for sanctifying Grace.

Sermon VII. Ad Populum, on 1 Pet. 2. 16.

Sect. 1 - 2

THE Occasion, Scope, of the TEXT.

3 - 5

— Coherence, and of the TEXT.

6

— Division —of the TEXT.

7 - 8

OBSERVATION I▪ Christian Liberty to be maintained

9 - 12

—with the Explication,

13 - 17

—and Five Reasons thereof.

18 - 20

Inferences I. Not to usurp upon the Liberty of others:

21 - 24

— II. —Nor to betray our own.

25

Observation II. Christian Liberty not to be abused.

26 - 28

—The words explained; and thence

29 - 31

— Three Reasons of the Point.

32 - 34

Four abuses of Christian Liberty, viz. I. by casting off the Obligation of the moral Law.

35 - 36

— II. by exceeding the bounds of Sobriety.

37

— III. by giving Scandal to others.

38

— IV. by disobeying lawful Superiors.

39-40

The Grounds and Objections of the Anti-Ceremonians.

41-46

—propounded and particularly answered.

47-50

How men's Laws bind the Conscience.

51-52

OBSERVATION III. We being the Servants of God, Which is of all other

53-54

1. the most Just, Service;

55

2. the most Necessary, Service;

56-57

3. the most Easie, Service;

58

4. the most Honorable, Service;

59

5. and the most Profitable, Service;

60

Ought to carry ourselves, as his Servants: with all

61-63

I. Reverence to his Person; in 3 branches.

64-66

II. Obedience to his Will; both in Doing and Suffering.

67-70

III. Faithfulness in his Business; in 3 branches.

69

The Conclusion.