Imprimatur.

Joannes Battely RRmo Patri ac Dno Dno Wilhelmo Ar­chiep. Cantuar. à sacris domesticis.

A SERMON PREACHED ON Saint MARK's Day MDCLXXXVI.

IN THE PARISH CHURCH of St Paul's Covent Garden.

BY SYMON PATRICK Rector there.

LONDON, Printed by J. M. for R. Royston Bookseller to His most Sacred Majesty. 1686.

A SERMON PREACHED On St MARK's Day, 1686.

EPHES. iv. 14. beginning.‘That we henceforth be no more chil­dren, tossed to and fro, and carried about with every wind of Do­ctrine, &c.

THese Words, which are part of the Epistle for this Day, contain a principal reason, why God furnished his Church with such variety of Gifts, and so many Ministers of the Gospel of his Grace, as you read of in the foregoing Verses.

[Page 2]Where the Apostle observes (ver. 8.) that after our Blessed Lord was raised from the lower parts of the Earth, and ascended up into Heaven, He gave gifts unto men, and filled all things, ver. 10.

And some (he proceeds to shew) were made Apostles: who were the chief Mini­sters of Christ, the Witnesses of his Resur­rection, the great Luminaries of the World, by the laying on of whose hands the Holy Ghost was given unto others.

And next to them he placed Prophets: who were inspired persons, that had an ex­cellent faculty of expounding the old Scri­ptures, which prophesied of Christ, and foretold the things that they now preached: and did also, in some cases, foretell, like the Prophets in antient time, what was to come to pass hereafter in the Church of Christ.

After whom followed Evangelists; of which Rank was St. Mark, whose Memo­ry is this Day celebrated. They were men who accompanied the Apostles, and went about with them in their travels; to be sent by them, as they were by Christ, either to preach the Gospel where they [Page 3] could not go themselves, or to confirm and strengthen those in the Faith whom they had already converted. Thus St. Mark attend­ed upon St. Peter, whose Disciple he was; as not only Eusebius and St. Hierom, but Ire­naeus himself, who was more antient, assure us. He is thought to be the person menti­oned by St. Peter in the latter end of his first Epistle, v. 13. where he calls him, Marcus my Son. And is said, by the Authors before mentioned, to have written his Gospel at the request of the Converts of St. Peter: from whom, they say, he went to Alexan­dria, and there founded a Church; of which he himself was the first Bishop.

Now after all these (Apostles, Prophets and Evangelists) last of all there were Pastors and Teachers. Who were Apostolical men; setled and fixed in those Churches which had been gathered by the Apostles, to be their constant Governours and Instructers, when the Apostles could no longer stay with them.

All these were indued with Divine Gifts, according to the measure that Christ pleased to bestow upon them; as you read ver. 7. And he bestowed these Gifts on them for [Page 4] three ends, which are named, ver. 12. First, for the perfecting of the Saints. That is, to compleat those who were already called in­to the state of Christianity; to supply their defects, and to make up what was wanting: which is the meaning of the Greek word [...]. Secondly, For the work of the Mini­stry, that they might bring others into the Church; who were not yet made Christi­ans: which seems to be the proper work of the Ministry, as it stands here distinguished from the former, and from what follows. Which was, Thirdly, for the edifying of the Bo­dy of Christ: the building up the whole Church together in knowledge and piety; till they all came into the Unity of the Faith, and of the knowledge of the Son of God; and grew to be such perfect men, as not to be carried about any more like children, with every wind of Doctrine, by the sleight of men, and cunning craftiness, whereby they lay in wait to deceive.

This, in short, is the coherence of my Text: in which I shall observe to you these three things,

[Page 5]I. That this Apostolical Church of Ephesus was disturbed with variety of Doctrines, and with Controversies in Religion.

II. That it was a childish thing to be unsettled by this variety, or contrariety of Doctrines.

III. That God did not leave his Church without the means of being settled and stedfast in the true Faith of Christ, notwithstanding those Blasts of contrary Doctrines, and not­withstanding the cunning and craft where­with they were managed.

I.

First, I say, these words suppose that the Church to which the Apostle writes, was di­sturbed by variety of Doctrine, and by Controver­sies in matters of Religion. For when he saith, that henceforth they should not be tos­sed to and fro, &c. it suggests that they had been wavering and unsettled; apt to be moved away from the Faith of the Gospel, by the impetuous assaults that were made upon them by some cunning Deceivers.

I call them impetuous; because these Do­ctrines which were different from, or con­trary unto the Faith of the Gospel, were pressed with such earnestness, that the Apo­stle [Page 6] compares them to a Blast of Wind: and not barely to a Blast, but to a Storm or Tempest. Which is the meaning of the word [...], tossed to and fro, as a Ship is in a furious Storm: for so [...], from whence it is derived, literally imports; signi­fying here, that the false Teachers who di­sturbed the Church were very vehement or rather violent; making up in confidence what they wanted in truth.

Such were the Jewish Deceivers; whom the Apostle (in the iii. Philip. 2.) compares to Dogs, who impudently assaulted the faithful, and endeavoured to rend and tear the Church all in pieces. Such were the Philosophical Pretenders; by whom the Colos­sians were in danger to be forcibly carried away from the Faith, and made a prey to a Company of Thieves and Robbers, 2 Co­loss. 8. Beware lest any man spoil you, through Philosophy and vain deceit.

Which last word, as well as my Text, gives you the reason why I said the Church was troubled with the impetuous assaults of some Deceivers. For they added much craft, subtilty, and juggling, to their vio­lence, and zealous confidence. Which is [Page 7] compared here (in the latter part of this Verse) to that sleight of hand, wherewith cunning Gamesters cogg the Die: and is further illustrated by a second word, import­ing such subtilty as we have no one English word to express, and therefore render it by two, cunning craftiness: and that, thirdly, so artificially managed, that it was according to a method of deceit, (or an orderly proceeding in their Cheats) as the last words are in the Greek, which we translate, Whereby they lye in wait to deceive.

I note these things very briefly, only to shew what manner of men they were, who troubled the Church of Christ in the Apo­stles days. They were bold, and they were crafty; confident, and cunning; busie and boisterous, and withal very subtil and insi­nuating. So busie they were, that as a Storm of Wind troubles the whole Sea, up­on which it falls; so these men disturbed the Church of Christ every where, through­out the World. For I think I may safely af­firm, That there was not so much as one Church, mentioned in the Holy Writings, but was disturbed, if not in danger to be overturned, by these Blasts of strange Do­ctrine; [Page 8] which, like a Tempest, raged in all places, where the Gospel was preached.

No body can be ignorant how the Church of Jerusalem (the very Mother Church) was troubled by men that pressed a very dangerous errour upon them. For they who taught, Except men were circumcised after the manner of Moses, they could not be saved, came from Judaea, as you read xv. Act. 1.

In the Church of Rome it self, there were those who taught that men must be justified by the works of the Law: as appears from St. Paul's Epistle to the Romans.

In the Corinthian Church, there were those who denied even the Doctrine of the Resur­rection: and thereby went about to subvert the Christian Faith.

The Churches of Galatia were so infected with Judaical Errours, that they were al­most removed from him that called them unto the Grace of Christ, into another Gospel, i. Gal. 6.

The Philippians, as I said before, had Dogs among them, Evil-workers, who were of the Concision, as the Apostle Sarcastically calls them, iii. Philip. 2.

The Colossians stood in need of a caution against vain Philosophy; and such false reason­ings, [Page 9] as under a colour of humility sedu­ced men unto the Worshipping of Angels, ii. Co­loss. 8, 18. And so I might lead you through all the rest, till we come to the seven famous Churches of Asia: unto whom our Lord Christ himself directed particular Letters af­ter he went to Heaven. From which we learn that there were such impudent Decei­vers among them, as pretended to the Gift of Prophecy, and yet seduced Christ's Ser­vants to Idolatry, ii. Revel. 20. In short, there were depths of Satan (v. 24.) profound Mysteries of Diabolical deceit, to over­throw the Faith of Christ.

And if it were thus immediately after our Saviour's Ascension to Heaven, and while the Apostles were alive, who were full of the Holy Ghost; no wonder that the Church was afterward infested with divers Heresies: as appears by the first four Gene­ral Councils, wherein they were condemn­ed. Particularly this Church of Ephesus, and those in Asia depending on it; whom S. Paul forewarns of this, when he took his leave of them, and told them they should see his face no more, that after his departure grievous Wolves would enter in among them, not sparing the [Page 10] Flock: also of your own selves shall men arise, speaking perverse things to draw Disciples after them, xx. Act. 29, 30. And therefore it ought still to be the less wonder to any of us, if the condition of the Church be the same now, at this great distance from the Apostolical times: since men were so bold, as in the very face of the Apostles, at least as soon as their Backs were turned on any place, to contradict their Doctrine, and teach another Gospel.

From which we may evidently draw these three Conclusions.

I. First, There is no cause to forsake that Church of which we are Members, or so much as to have the worse opinion of it, because there are contentions in it about matters of Religion.

They that have had a principal hand in raising Disputes, and making Divisions up­on them, are the men that object this to us, and make it an Argument against us. But without any reason; for when they have said all that they can, we have as much Unity of Faith among us, as they had in the first Churches planted by the Apostles them­selves. [Page 11] In which there were several Winds of Doctrine stirring, and many Errors; which made as great a disturbance then (if not greater) than hath been made among us.

Who in the main Articles of Faith are all of one mind: And our Differences are in lesser and secondary things, which belong not to the Primitive Doctrines of the Chri­stian Religion. Which whosoever opposes, we owne him not, but look upon him as in a Faction against the Church: Which is not thereby broken, nor the Unity of its Faith destroyed. For though some men have preached strange Doctrines, and drawn Disciples after them, (which is no more than they did in the Apostles days) yet they have not prevailed against this Church, nor overturned its Faith. But as boisterous Waves (to keep to the Metaphor in the Text) beating against a Rock, dis­solve into Froth; so have these Blasts of contrary Doctrine made a vain and fruitless disturbance among us. Some looser parts of the people have been carried away (to their own shame, not ours) while the main Body of our Church, like an unmoveable Rock, still persists in firm Unity: in as [Page 12] great Unity, as was antiently in any of the Apostolical Churches; and that's abun­dantly sufficient.

II. Secondly, We may further conclude, from what hath been said, that if we knew where to find an Infallible Guide and Judge, it would not put an end to Controversies, nor hinder errors from springing up and pestering the Church of Christ. For when there was such an Authority, it could not do this, which is desired.

All allow the Apostles to have been Infallible; and yet you see there were va­rious winds of Doctrine, and some of them very dangerous; in the Churches which they planted: Whereby those Churches were divided into Parties; which by the Apostolical Authority could not be perfectly united.

St. Paul, for instance, interposes his Au­thority with the Church of Corinth, in his first Epistle, for the making up all divisions which he heard were among them, 1 Cor. i. 10, 11, &c. And yet notwithstanding, it appears by his second Epistle (xi. 2, 3, 4, 13, 14.) that they still continued; so that [Page 13] their minds were in danger to be corrupted from the simplicity that is in Christ. And the Epistle of Clemens to that Church, not long after, informs us; that these divisions and contentions, grew into a kind of Sedition one against another.

More than this, the Author of our faith Christ Jesus, though he spake with the highest Authority, yet did not by this put an end to the disputes that were between the Pharisees and Saducees, and other Sects among the Jews. No, it was so far from having this effect, that the Church of the Jews, who were instructed by this Infallible Teacher, fell into the most damnable error; not only rejecting him, but putting him to death.

Yes, will some say, because they did not own his Infallibility. True. But can any other Teacher, though he could justly pretend to this Prerogative, hope to pre­vail with men, when the Saviour of the world could not? Will any man or Church expect to be universaly acknowlledged, and make an end of all differences; when the Son of God could not meet with such re­gard and acceptance in the world? Is it [Page 14] possible for any mens Infallibility (could we suppose it) to be better attested, than the Lord Christ's was? Can the Disciples convince men, more than their Master did? If that be a hopeless thing, then there will be Controversies: even about this In­fallibility. Which leads to the Third thing.

III. It appears plainly from hence, that God never intended all errors should be kept out of the Church, by an Infallible Authority. No, directly contrary, St. Paul saith 1 Cor. xi. 19. There must be heresies, that they who are approved may be made manifest. That is, God thinks it just, that men should be permitted to follow their own foolish conceits; when they will not be guided by the plain directions of his holy Gospel. By which means, sincere and upright men are discovered; and all men are tried whe­ther they will obey the truth, or turn aside unto unrighteousness.

There must be a tryal made of men: and therefore such order must not be taken, as to make it impossible there should be any heresies. No, God hath left it more than possible there should; for there must [Page 15] be Heresies, that there may be approbation made of Believers, whether they will sin­cerly adhere to the plain truths of Christi­an Religion, or part with them for plea­sing and gainful errors.

Besides, if God had intended to prevent this, by establishing an Infallible Guide to whom all should resort; He would have declared this intention the most plainly of all other things. And have told us also where to find such an Authority; and not have left this to be controverted and dispu­ted, which was intended to be the end of Controversies.

More especially, if any one particular Church was to have this authority over all other Churches, it would have been most needful, that this should have been so clearly taught, as to have put it out of all doubt. For we can see no reason, not so much as that of convenience, why one Church should have it, and all others want it: but in rea­son every Church should have it, if it were to be had; that men might not be put to the trouble of going far for Infallible di­rection.

And as for that Church which now pre­tends [Page 16] to it; there is the clearest evidence, that no Church anciently thought it to have more Authority than other Churches: who lookt upon themselves as her equals.

I speak of the Church of Rome; whose Determinations, and Traditions in matters of Doctrine were rejected, by St. Cyprian, Firmilianus, and the rest of the African Bi­shops: who write to the Pope (as every one knows who reads St. Cyprian's Epistles) not as their Superiour, but as their good Brother, their Collegue, their fellow Priest: rebuking him with much sharpness; tax­ing him for pretending vainly V. Epist. LXXII, LXXV. Edit. Oxon. to Apo­stolical Authority where he had none; and for not conforming himself to the rule of Truth and Peace delivered by the Apostle; and in downright terms affirming, that every Bishop in the administration of his Church, hath power to act according to his own judgment; and that none could impose Laws upon another.

And as for matters of Ceremony, all the Bishops of the East refused to submit to him; challenging as much Authority from St. John, as the Roman Bishop did from St. Peter▪ This is notorious in the famous [Page 17] Question about Easter: and sufficient to show the truth of what Aeneas Sylvius could not but confess, before he came to be a Pope; that little respect was had to the Roman Church, before the Council of Nice.

And that Council expresly decreed, the ancient Customs should be every where observed. By which Antioch and Alexan­dria claimed the same Authority over the Churches subject to their Jurisdiction, that the Roman Bishop did within his Diocess. And thus it continued for many years after: nor do the greater part, by far, of the Chri­stian World at this day, own any such Au­thority over them, as the Bishop of Rome now challenges.

Let us not therefore be shaken, by this Wind of doctrine, no more than by any other wherewith this Church hath been troubled. For there is no such Infallible Authority left in the Church, for the deciding all Con­troversies; much less can that Church lay the sole Claim to that Authority there is left in it; or if it could justly pretend to the highest, it would not be able to do what a far more miraculous Authority could not [Page 18] effect: and there are other means of uni­ty and peace, prescribed by God; which if men will not embrace, there must be discords and dissentions whereby the inte­grity or falseness of every mans heart will be discovered.

What Means those are, you shall see anon, when I have spoken a few words of the Second Observation; which now follows.

II.

It is a childish thing to be unsettled in Religion, because of this difference or contrariety of Do­ctrine, wherewith the Church is at any time troubled. So the Apostle might well call it, because there being (as I have lately shown you) a form of wholsome words left by them in every Church which they planted, a Summary of Sound Doctrine, called the Faith once delivered to the Saints; there could be no reason that any men, who had this deposited with them, should be unresolved what to believe, and unsettled by the Preach­ing of other Doctrine: but their instabi­lity proceeded merely from the weakness of their understanding, and the strength of their passions.

[Page 19]These two things are remarkable in little Children: as their understandings are weak, so their passions are strong, and their desires violent. From whence it comes to pass that they are not only credulous; but fickle, and new-fangled (as we speak) de­lighting in that to day, which they throw away to morrow. These make them rash, and hasty; apt to quarrel one with another about little differences: and dispose them to be taken with empty shows and pagean­try; with things that affect the senses, and have a glistering appearance, though void of all inward goodness, and solid worth and usefulness.

In short, while we are Children in un­derstanding, we are naturally injudicious, and consequently inconstant. We do not judge aright of things that differ; and so are carried uncertainly to and fro, as the Apo­stle here speaks, from one thing to another; and, many times, from better to worse: especially when we meet with confident people, who easily impose upon us.

This is a very dangerous estate; and therefore it highly concerns us to get out of it, by growing in knowledge and wisdom: [Page 20] imitating little Children only in our endea­vours to be without guile; but labouring, as the Apostle speaks, in understanding to be men, and to have a thorough knowledge of the truth as it is in Christ Jesus.

This St. Peter prescribes as a remedy a­gainst unstedfastness, in the conclusion of his second Epistle; Ye therefore, Beloved, seeing ye know these things, beware lest ye also being car­ried away by the errour of the wicked, fall from your stedfastness: but grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. Who, it is most certain, hath not left us in doubt what to believe, and what to hold and retain with a firm resolution; nor exposed us, without any help for it, to be car­ried away by the errour of the wicked: but abundantly provided us with all things neces­sary for the knowledge of the Truth; and for our improvement therein, unto a state of stedfast belief. Which is the third thing.

III.

We are not left by God without the means of being settled in the Faith; notwithstanding the Blasts of contrary Doctrine, which may be in the Church, and notwithstanding the cunning and craf­tiness [Page 21] whereby they may be managed. For it is the very Scope of the Apostle in this place, to convince the Ephesians, that God had ta­ken such care and made such provision, that they might not henceforth be children, tossed to and fro, and carried about with every wind of Doctrine, &c. There was a remedy then against this lightness and inconstancy; it was possible to discern truth from falshood, the Christian Faith from the vain Doctrines which troubled the Church: and if they did not continue Children, they might conti­nue stedfast in that Faith, and not be mo­ved from it, by the violent Blasts of contra­ry perswasions.

God did not think fit, as you have heard, to lay such a restraint upon mens Spirits, that none should be able to contradict the truth preached by the Apostles: but per­mitted false Apostles, deceitful Workers, trans­forming themselves into the Apostles of Christ, for the tryal and exercise of the faithful; whom he furnished with sufficient means to pre­serve themselves in a settled constant belief.

What those means were, I shall briefly lay before you; as I find them partly here, and partly in other places of the Apostoli­cal [Page 22] Writings; and shall treat of them with a particular respect to our selves, that we may be established in the truth of his holy Gospel.

First, Nothing is to be admitted without good Proof.

Secondly, In the Proof we make of Do­ctrines, the holy Scriptures must be the Rule whereby we judge.

Thirdly, In the use of this Rule, we must take direction of our Spiritual Guides and Governours.

And Lastly, We must live in the sincere practice of all other Duties of Christian Piety.

First, The first Direction is that of this Apostle St. Paul to the Thessalonians, 1 v. 21. Prove all things, hold fast that which is good. Which is the same with that of St. John, 1 iv. 1. Beloved, believe not every Spirit; but try the Spirits, whether they are of God: because many false Prophets are gone out into the World. From whence it is likely Dionysius of Alexandria formed that Precept, which he calls an Apostolical voice, [...], Be ye skilful Bankers, able to distinguish be­tween good and bad Silver Euseb. L. VII. Hist. Eccles. Cap. 7..

[Page 23]Children indeed having not the faculty of discerning, take all upon trust: but it is a shame, if being arrived at the state of Manhood, we do not prove, and try, and ex­amine (as the word signifies) every thing that is offered to our belief; which we ought not to receive, merely because confi­dent men would impose it upon us by their Authority. And if it will not abide a proof, nor stand a tryal; we may be certain it is deceitful Ware, which they would put off in the dark, and not have brought into the light.

Now in this proof, we must be very seri­ous: for nothing can be examined tho­roughly without an attentive mind. Which we must awaken to ponder and consider every thing, in the use of the best reason we have: and whatsoever appears upon exa­mination and proof, to be agreeable to the Faith once delivered to the Saints, that we must hold fast; and not suffer our selves to be carried from it, by any importunities of con­trary affections. For as we must receive no­thing without good reason; so we ought not lightly to forsake that, which we have good reason to believe.

[Page 24]When I speak of Reason, I do not mean bare natural Reason, without the guidance of God's Grace. For which we must hear­tily pray; and He no doubt will readily vouchsafe, unto all those who seriously seek for it, with a desire to be led by it in the ways of truth and holiness. For having given us his Son, and by him revealed his mind and will unto us; it is infidelity to think that he will not guide us by his Grace, to understand his mind and will, in all things necessary to our salvation. Far be such a thought from our hearts: which ought to rest satisfied, that he will give us his Grace to direct us, as freely as he hath given us his Son Christ to inlighten and in­struct us. He is as little sparing of his Grace, as the visible Sun is of its Beams: which shine into the eyes of all those, who do not by wilful winking shut it out; and thereby make themselves, not the Sun, guilty of their blindness.

If we love darkness rather than light; or will not be at the pains to open our eyes and let it in; but instead thereof give up our selves to be led about by others, as they shall please to conduct us; it is but just [Page 25] with God to deprive us of the power of judging aright, and not to let us see when we would, because we would not when we might.

He hath given us the use of Reason; which if we will blindly resign to any pre­tended Authority, what is it but to shut our eyes when we should open them, or suffer our selves to be hood-wink'd, when we should look about us that we be not decei­ved? We can give no account of this to God: who did not give us this talent, that we should give it away to others; but that we should faithfully employ and improve it our selves. He never intended that we should let others judge for us; but requires us to examine and judge our selves whether there be reason to receive that which is pro­pounded to us by others.

This is so great a Truth, that they who receive things without examination, upon mere trust, yet have some reason for what they do. For no man trusts another, till he hath reason to think he is an honest man, and will not deceive him. He doth not take his bare word for it, that he will not deceive him; but hath some ground or [Page 26] other to think he will be as good as his word. Insomuch that they who seem least to trust to their own reason, do really trust it in the weightiest matter; when they trust it to chuse one for them, whom they may trust.

They of the Roman Church, I mean, who would have us give up our Reason, to their Authority; do not pretend to perswade us to submit to that Authority, without some reason for it. And to be perswaded by rea­son, as hath been long ago said, that to their Authority we ought to submit our Reason, is still to follow Reason, and not to quit it, and blindly resign it. And if we must follow Reason in that, why not in all things whatsoever? Why is it not as good a Judge of any thing, as of their Authority? What reason can be given for using our Rea­son in this single affair, and relinquishing it ever after? Is it not the same Reason still? Was it not given us for our constant Safe-Conduct? By what reason then do we trust others to chuse our Religion for us; with­out examining whether what they say be true or no; but taking it barely upon their word?

[Page 27]How do they know that to be true, which they propound to us? May not we know it by the same means? and rely not merely upon their Authority, but upon the same reason that they do? For they say what they deliver to us, either with reason or without. If with reason, we ought to judge whether it be a good reason or no: for why should not we judge as well as they, since God hath intrusted us with a faculty whereby to judge.

If without reason, we ought not to fol­low an Authority, which presses things to be believed upon no ground: but to look upon those as the most sincere and faithful Directors, who would have us to examine and prove, consider and ponder all things well, before we receive them; and who offer to us their assistance therein, that we may see with our own eyes, what God him­self hath delivered to us in his holy Word. Which brings me to the next thing.

Secondly, In this proof which we make of every thing propounded to us, the Scriptures ought to be the Rule, whereby we judge.

We have no other, I have formerly shewn you; and they are abundantly sufficient for [Page 28] us, and so authentick; that our Blessed Lord himself, and his Apostles after him, con­stantly appealed to them for the proof of their Doctrine. And as they referred all men to the old Scriptures, saying no other thing but what the Prophets and Moses did say should come (xxvi. Act. 22.) so we can send them no whither else for their information, but to the same Scriptures, and to the New Testa­ment; according to which if any men do not speak, they are not to be received. Nay, St. Austine ventured to imitate St. Paul, and to say L. III. con­tra liter. Pe­tiliani cap. 6., Let him be accursed whosoever he be, (I will not say we, who are not worthy to be compared with him that said, THOUGH WE, but though he be an Angel from Heaven) who de­clares to you any thing of Christ, or of his Church, or of any other matter that belongs to our Faith and Life, besides that which ye have received in the Legal and Evangelical Scriptures.

Unto which the same St. Paul sends Timo­thy himself, for his instruction, in both his E­pistles to him. Where he commands him to give attendance to reading, viz. of the holy Scriptures: which he had known from a Child, and which were able, he tells him, to make him wise to salvation, through faith which is in [Page 29] Christ Jesus. They being given by inspiration of God, that even a man of God (like the an­tient Prophets) might be perfected, and thorough­ly furnished unto all good works; for every part of his employment, 2 Tim. iii. 15, 16.

Which place I have explained not long ago, and now mention it again; because the Apostle directs him to these holy Writings, as a means to preserve him in the true Chri­stian belief, ver. 14. But continue thou in the things, which thou hast learned, and hast been as­sured of, knowing of whom thou hast learned them, and that from a Child thou hast known the holy Scriptures, &c. What we have learned out of the holy Scriptures, we have an assurance of; we know from whom they come; and are certain we are taught by God, when we read these holy Books: but cannot be assu­red of any other Tradition, which is not contained here; and therefore ought to con­tinue stedfast in our adherence to the Scrip­tures; and both to suspect those who would draw us from this hold, and stick to those Guides who bid us stick to this, and prove all things by it. For it is evident they have no mind to deceive us; but do, in effect, bid us believe God, and follow his directi­ons, [Page 30] and rely upon his Authority: who cannot mislead us; and will not suffer us to be mis-led, if we continue in the things which we have learnt out of the holy Scriptures.

For taking them to be our Rule, we shall neither admit any thing which is con­trary to that Rule; nor shall we take any thing to be an essential part of the Christian Faith, which is not there delivered unto us. For it is not consistent with the notions we have of God's infinite Goodness and Wisdom, to believe He would give us a Rule which is defective in necessary things. No, He hath abundantly provided here for our Instruction, in all such matters: and as we ought to refuse that which contradicts any part of these holy Books; so we ought not to think it necessary that we should entertain any thing, which they do not teach us.

And teach us plainly and evidently; for in all necessary things they are very clear and perspicuous; Else they could not be a Rule unto us, but we must seek for some other. The Apostle's Creed, for instance, (which the Ancients called the immoveable Rule of Faith, a short Summary of Chri­stian [Page 31] Belief, beyond which, as they speak, we ought not to seek for Faith) together with the Nice Creed, and Athanasius's, which expound the Apostles, ought thoroughly to be received and believed: for that they may be proved by most certain warrants of holy Scripture. But whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an Article of Faith, or be thought requisite or necessary to Salva­tion.

This is the Doctrine of our Church, in its sixth and eighth Articles: unto which let us strictly keep, if we would not be carried to and fro uncertainly with the blasts of vain Doctrines, which have no certain Warrants in the holy Scriptures, and there­fore are not to be received; or are contra­ry to them, and therefore are to be reject­ed. Here we must fix; and believe that here we are safe. For the Scriptures want nothing to compleat us in Christian wis­dom; which they do not wrap up in obscurity, but, as far as is needful, give us a clear understanding of the Doctrines of Faith. And make us understand withal, if we please to consider them, that having [Page 32] laid our foundation well in a firm belief of those great and necessary things, which out of the Scriptures are summed up in the Creeds before named; we need not trouble our selves about other matters, which are not so evident: but make it our whole business in this world, to raise the solid Superstructure of a holy Life, upon the Foundation of Faith in Christ.

This is the Second thing; the holy Scrip­tures are the Rule, whereby we must prove all things: from which if we do not de­part, we cannot be led into any dangerous errors. Provided,

Thirdly, that in the use and applica­tion of this Rule, we take the direction of our Spiritual Guides and Governors.

In some things, as I said, there is difficul­ty: and where there is none, the cunning of deceivers may so perplex things and in­tangle our understandings, that we may not know what to think. In which case, especially, we ought to seek for the assist­ance of those, that are better able to judge than our selves. Which is the very means of stability and constancy, which the A­postle [Page 33] here recommends in my Text. For having shown, how God appointed several orders of men in the Church, not only A­postles, Prophets and Evangelists, but also Pastors and Teachers, for the perfecting of the Saints, &c. he lets them know that by these means God expected, that they should not be henceforth children, tossed to and fro, and carried away with every wind of Doctrine. For this purpose were Pastors and Teachers, more particularly setled in the Church; that they might be Instruments of setling others. After the Apostles, and Prophets and Evange­lists, had revealed the mind and will of God to men; Pastors and Teachers were left in every Church, to help them both to under­stand what the other great men had reveal­ed; and to detect the forgeries of false Apostles, who went about to supplant the Christian Doctrine.

These Gifts, as the Apostle here calls them, were bestowed last of all; being in­tended to remain after the other ceased. And accordingly you are blessed with them, in this Age; as they were in the beginning: and they are placed over you for the same end, that they were at first; that you may [Page 34] advise with them, as persons whose business it is to study the holy Scriptures, and to guide God's people by them in the way of truth. For this they are better qualified than any other persons; and therefore ought to be consulted by the people. Who must not be so bold as to lean merely to their own understanding; but listen also unto them: not indeed as infallible; but as men of the best understanding, both by their Office, and by their Study, pains and expe­rience: whereby they are enabled to disco­ver the frauds and sophistry of Deceivers, and to open, better than any else can do, the true meaning of the holy Scriptures.

Their Guidance therefore the Apostle to the Hebrews also commends, as a remedy a­gainst their instability in Religion, xiii. 7, 8, 9. Remember them that have the rule over you, who have spoken to you the word of God, whose faith follow, &c. Be not carried about with divers and strange Doctrines: for it is a good thing that the heart be established with grace, not with meats, which have not profited them that have been occupied therein. Where one mark is gi­ven them, whereby to know what Guides to follow: Such as established their hearts [Page 35] in true grace and goodness, not those that troubled them with unprofitable Disputes about meats and drink, and such like things; which were pressed by Judaical Teachers, but made those who observed them not one jot the better; if they did not make them worse, by taking off their hearts from more substantial Duties.

And truly there is the same mark of di­stinction at this day. All men follow some Guides or other: but they alone ought to be followed, who lead men, not by their own authority, but by the direction of the holy Scriptures; whose main study it is to understand the Scriptures themselves, and then to make others understand them; who do not hide those Books from the people, but exhort them to look into them and read them seriously, and to learn therein, above all things, to be godly and vertuous, to mortifie all evil affections and passions, to purifie themselves from all filthiness both of flesh and spirit, and to perfect holiness in the fear of God.

Such Guides you are bound in Conscience to advise withal; and not lightly to forsake their Conduct. For if they of the contrary [Page 36] perswasion follow their Guides with an im­plicite Faith, and a kind of blind obedience, being scarce permitted to use their Reason; how can our people answer it to God, if they will not take heed to those who bid them open their eyes, and see, and examine and prove what they offer to them, by the Rule of the holy Scriptures; in the use of the most impartial and unbiassed Reason, which God hath bestowed upon them, and wherewith they can assist them?

It is not easie to apprehend how great a sin they are guilty of, who neglect such guidance. And I must take the freedom to tell you, That to listen to other pretended Guides, neglecting those of the Church of England, under whom ye have been bred, whose conversation you know, by whom you have been long instructed, and had suf­ficient proof of their abilities, is an inexcu­sable sin, and an unaccountable folly. For in all reason you ought to have a greater re­verence to the Priests of our Church, than to those of any other Communion: who cannot be presumed to know better than ours do, nor to have more concern and care to guide you aright than ours have.

[Page 37]And therefore as none of you, I hope, will be carried away from the Faith of this Church, by any wind of Doctrine, whatso­ever: so you will not, I trust, so much as entertain a doubt of the truth here believed, without consulting with the Pastors and Teachers of it; who are able to preserve you from falling, by Gods grace, and bles­sing upon your and their honest endea­vours. You ought to make a great con­science of this: if you chance to be stagger­ed by any objection, repair to those whom God hath appointed to settle your minds, and preserve you upright. Nay if there were nothing of Conscience in it; yet it is but a due respect to them, under whose ministry you have many years lived, not to forsake them upon any suggestions whatso­ever, without hearing what they can answer to them: nor to think them less able and willing to direct you, than any other per­sons; or less honest and careful in the di­rections they give, that neither you nor they may do amiss. Besides the weakness and levity, nay the folly and wickedness, it is a rude contempt of those, whom you have the greatest reason to esteem (and will [Page 38] be so judged at the dreadful day of our Lord) to hearken to the voice of strangers, and give a perfect credit to them; without so much as consulting the judgment of those, with whom you have been long ac­quainted.

Be not guilty, I beseech you, of such unmanly, and unmannerly behaviour. Do not so much as admit the beginning of a doubt about your Religion, without ac­quainting some of them with it, that they may resolve you: and, as St. Peter speaks (1 v. 12.) exhort and testify to you, that this is the true grace of God, wherein ye stand.

And in which you will always stand, if you observe one thing more: which in truth is the greatest of all.

Fourthly, Live in the sincere practice of all other duties of Christian piety. For to do what we know to be the will of God, is the surest way to be preserved by him both in truth and in holiness. A godly life is the great­est security against all Impostures. We shall never doubt of the truth of our belief, when we feel it hath effected the design of Faith; by bringing forth the fruit of it, in all [Page 39] manner of vertue and godliness of living.

About which there is no doubt nor que­stion, no dispute nor controversy: for all the parts of an holy life, are as plainly set down in the holy Scriptures, as that part of it now mentioned, We beseech you, Brethren, know (that is, love) them, which labour among you, and are over you in the Lord, and admonish you: and esteem them very highly in love, for their works sake, and be at peace among your selves 1 Thes. v. 11, 12. All the rest, I say, are as express, and clear, and evident as this: whether they be our duties toward God, or towards man (whether superiours, equals or inferiours) or whether they concern the right Government of our selves, in all Temperance, Soberness, Chastity, Self-de­nial, Contentedness, and Contempt of this present World.

Without which (I mean contempt of this present World) all the advice that can be given will signify little, to secure us in the true Religion. If this one thing be wanting, we are liable to be deceived, and none can help us. We shall turn like Weather-cocks by every wind of Doctrine, if our interest lie that way: and it will not be in the [Page 40] power of any man, by the clearest and most solid demonstrations, to fix and settle us. For the love of this present World, of riches, honours and preferments, dazles the eyes of mens minds, blinds their judgment, bribes their affections, corrupts their consci­ences, and carries them into the foulest do­tages.

Religion and the things of the other world, cannot be of any great price, in his account, who admires and over-values the things of this present life. Which will easily perswade him (as I had occasion to shew you lately) when he cannot keep both, to let go his Faith, that he may preserve these. And therefore if we will stick fast to our Religion; we must not cleave too close to this present World. We must not frame too high an opinion in our minds of any thing here; nor set our hearts and affections on it: but learn to want as well as to abound; to be satisfied with a little; and, as the Apostle speaks, having food and rai­ment, therewith to be content; remembring that godliness, with contentment, is great gain. 1 Tim. vi. 6, 8.

Such lessons if we learnt and faithfully [Page 41] practised, (and there is no man that need be ignorant of them or defective in them, unless he will) they would preserve and keep our minds from being drawn away, by plausible and gainful errors. Nay, more than that, they would put an end to all con­troversies, and disputes; better than an In­fallible Judge could do. For when there was one in the world, there were still Sects and Factions, as I have already shown you: But if we would submit to the power of the Gospel, and of God's holy Spirit, so far as to become obedient to the plain com­mands which he lays upon us; that is, to be made truly meek and lowly in heart, humble and peaceable, tender-hearted and Charitable, holy and heavenly-minded▪; having no designs for this world, but all for the other; not intending to serve any earthly ends by our Religion, but only to secure our Souls everlasting salvation; be­ing sincere lovers of truth, desirous to know the whole will of God, ready to imbrace it, though never so cross to our present inte­rests, conscientiously resolved to do it, what­soever we deny or lose on that account; this temper of mind wouldbe a far better [Page 42] expedient, and more available for the heal­ing of all Divisions, and for the making Peace and Unity in the Christian World, than infallibility of Judgment would be, could we tell where to find it.

This is the way of God; wherein if we will not walk, there must be Heresies, and contention, and strife: nay, there will be, as St. James's words are, every evil work; and no remedy can be found for it.

Whereas in this way, I will be bold to go a little further and say, that God hath taken care every particular Christian may be infal­lible; as far as is needful for him.

Much Discourse and Dispute there hath been and is about Infallibility. And some, you know, argue there must be such a thing, because of the care which we all believe Christ hath of his Church: in which it would be convenient there should be an Infallible Judge, and therefore they conclude there is one. But if Convenience were the mea­sure, and our Understanding the Measurers, we might rather conclude that God hath made every particular Christian infallible: because that is far more convenient, than for every Christian to go a great way to one In­fallible [Page 43] Judge; and then not be able to know certainly where to find him: because they that speak of such a Judge are not a­greed whether he be a single Person, or whether this Infallibility do not lye in more than in one, nay whether it be not in a many; but there is as great difference a­bout this, as any thing else whatsoever.

All that we can truly resolve therefore in this matter is, That such is the Grace of God, such his Care of his Church, that He hath made every truly pious Christian infal­lible, though not in all things, yet in the main thing; if he go on to the end in a course of piety. That is, with respect to his Journies end he is infallible, though not with respect to every step he takes thither. He may erre in many things, he may some­times go wrong; yet if it be his constant design and watchful endeavour, to govern himself faithfully in all his actions, by the Rule of God's Word, and to follow all the Directions therein, he shall infallibly come to Heaven.

Let no men make you believe the con­trary, though you do not believe every thing that they tell you is necessary. For [Page 44] God hath promised to guide the meek in judg­ment, and to teach them his way. His secret is with them that fear him; and his Covenant is to make them know it, XXV. Psal. 9, 14. They shall certainly understand all things need­ful; and be preserved from damnably erring in their judgment. God is faithful, and will keep them from falling into the errour of the wicked: because they feared him greatly; doing his will sincerely as far as they knew it; and being ready and desirous to believe and obey it in all other things, if they could have known them to be his Will.

Therefore let us neither decline this way; nor distrust it. Let us look upon this as the way of peace; and let us think our selves safe in it. Let all carnal, let all worldly, let all diabolical lusts and passions be morti­fied, and we shall not fail to know the truth: nay, all our differences will be at an end; or, if any remain, they will not be destructive either to Charity, or that blessed Unity, which all good Christians desire to see in the Church of Christ.

If all will not take this course; yet they who do shall stand as unmoveable as a Rock, [Page 45] though there be never such strong Winds and violent Gusts of Doctrine abroad, that would blow them about. For it is only Chaff, and Straws, and such like light or loose things, which are carried about with the Wind: Solid and well-built Houses stand firm and unshaken. And so will all they who are deeply grounded in holiness and humility. They will be stedfast and un­moveable, and never be perswaded to fol­low any other Doctrines, than those they have received in this Church, though pres­sed with never so much earnestness; be­cause no Doctrines whatsoever can make them better than they are, and, by the Grace of God, intend to be.

And this truly is a plain Direction where­by to judge of those Doctrines, which trouble the Church. Do they tend to make men at all the better, if they do be­lieve them? Will their hearts be more pur­ged from all bad affections? Will they be­come more holy, more humble, more meek, more modest, more dead to this World, more kind, loving and charitable to all men, by entertaining those Doctrines, which are superadded to the Christian Faith, [Page 46] into which we were baptized? Or on the contrary, Do they not give mens vices greater liberty? Do they not puff them up, as all windy knowledge doth? Will they not dispose us to be more highly conceited of our selves, more arrogant, more angry, more impatient of contradiction, more un­charitable and censorious, more loose in our conversation, more unpeaceable and ungo­vernable? If we find these to be the Fruits of such Doctrines, we are assured thereby that they are not the true Christian Do­ctrines; which have the quite contrary ef­fects, and make men of another Spirit.

To conclude, There is one piece of Christian piety, wherewith all our works must be begun, continued and ended; and that is earnest Prayer to God: whom we must constantly beseech to pour the Grace of his holy Spirit upon us; that we may not fail to follow all these Directions, and that they may be effectual for our preservation.

To him let us address our selves with all humility and fervent affection; imploring his gracious presence with us at all times; to inlighten our minds, to guide us in judg­ment according to his promise, to give us [Page 47] understanding in his holy Word, to bestow upon us a spirit of discerning, that we may clearly perceive the difference of things, and not take evil for good, falshood for truth; but the way of lying may be removed from us, and he may grant us his Law graciously.

But above all things let us beseech him, to give us honest and good hearts, unbiassed by any carnal or worldly affections. Let us pray with David in the Psalm now mentioned, cxix. 36. that he would incline our heart unto his testimonies, and not unto cove­tousness: turn away our eyes from beholding vani­ty, and quicken us in his way. For where the love of the World prevails, any gainful errour may easily find entertainment.

And whensoever we find our selves begin to be unsettled in the belief of that, which upon the most serious and deliberate consi­deration, we have judged to be the truth; whensoever the resolution we took upon that judgment, begins to waver and shake; let us remember that we are under a temptation; and that every temptation is a deceit, and would put a cheat upon us, (for every man is tempted, saith St. James, when he is drawn away by his own lust, and inticed) and [Page 48] thereupon let us apply our selves to God with the greater diligence and earnestness, for his Grace to purifie our hearts; that we may not be seduced by any bad affections; but building up our selves in our most holy Faith, praying in the Holy Ghost, we may keep our selves in the love of God, looking for the mercy of our Lord▪ Jesus▪ Christ unto eternal life, S. Jude 20, 21.

Finally, the Church it self hath put a Prayer into our mouths, in the Collect for this Day: in which let us not cease to make our humble and hearty requests to Him; saying,

O Almighty God, who hast instructed thy holy Church with the heavenly Doctrine of thy Evange­list St. Mark, Give us Grace, that being not like Children carried away with every Blast of vain Doctrine, we may be established in the truth of thy holy Gospel, through Jesus Christ our Lord.

Amen.

FINIS.

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