they did receive from their immediate Forefathers as of Faith and saw their practice of For if this Principle were their Rule always and if it be now it must they say have bin so then the Faith of each succeeding Age must needs have bin the Faith of the preceding and by consequence there having bin no change the Faith of this Age must needs be the same with that of Christ and his Apostles Now since in the resolution of our Faith we proceed not by this Rule upon this Principle we have no Rule of faith nor certain resolution of it and by consequence no Faith Now it appears at first sight fully evident that this Rule of theirs does supersede and quite evacuate those Doctrines that maintain either the sayings of the Fathers or Decrees of Councils or the Definitions of the Popes or the infallible Autority of the Church whatever that Church signify hath any part or interest in the Rule of faith and very justly so for Fathers are but eminent Members of the Church Popes can pretend to be but Heads of that Church Councils but the Representatives and what infallible Autority soever can be in the Church that Church being the Congregation of the Faithful and those onely being Faithful that hold the true Faith therefore till it be known which is the true Faith it cannot be known who are the ture Faithful nor by consequence which is the Church nor therefore which is Head Member or Representative of it or hath that Autority and therefore before all those men must have a Rule for their Faith whereby they may try which is the true But when we say we have God's own Revelation of his will what he would have to be believ'd his Word the Scriptures they add that since we cannot know which is the Scripture but by the continued testimony of those that recommended it from the beginning neither can that be the Rule which needs another Rule to establish it nor can that which is believ'd upon that other Principle of universal testimony be any part of the Rule since what is believ'd is the Object of Faith and so presupposes the Rule of Faith and therefore we who make that to be the onely Rule have no Rule no not a part tho the Trent Council do allow the Scriptures to go shares with Tradition 'T is easy to reply that that which is the Object of that Faith whereby we assent to it as a book written by such inspir'd men or as a true historical Narration of which Testimony does assure us may yet be the Rule of that Faith whereby we assent to Doctrines as reveal'd from God which we believe those are that we find there recorded And it were as easy to retort that if this arguing were good men could not know that the Doctrine which Christ and his Apostles orally deliver'd to them was from God but by the testimony of the Miracles they taught therefore neither could Christ's or the Apostles oral tradition living voice be a Rule of Faith to those Ages since they were the Objects of belief and presuppos'd those Miracles as the Rule by which men did believe what Doctrines came from God nor can the Succession of Doctrine be the Rule for we know not the whole Succession but by the living voice of the present Church that does deliver Doctrine by the foresaid Rule or Principle But not to reply to this Scholastically but suppose for their sakes that Scripture could be known to be the word of God no otherwise than by testimony yet that it might be the Rule one short familiar instance shall evince irrefragably to the meanest understanding We know the Books of Scripture are entituled Books of the Old and New Testament both Scripture it self and Fathers giving cause for that expression Now in making a man's testament the Testator's last bequests or that which he last of all wills as to the disposal of his goods and possessions is the primary rule we know by which they are to be disposed off and when that disposition and will of his is put into writing sign'd and seal'd that writing or that Instrument is secundarily the rule by which Legacies must be demanded and upon performance of conditions the Inheritance entred upon Now possibly they that either demand Legacies or the Executors yea the Heir indeed himself it may be know not either hand or seal however that the writing was in good deed honestly subscrib'd and sealed by the deceased party none can know but who were present and saw or heard him declare and publish it and if any are concern'd to be assur'd whether it be a true will neither forg'd nor alter'd or deprav'd they can no otherwise be satisfied than by their testimony It is on that account that men give credit to that will from thence it is of force and afterwards continues to be so as to all ends and uses of a Will by being witnessed and sworn to that is prov'd and then enrolled and layd up in an Office for that purpose and by that becomes a firm Record and as such is there conserved Now certainly no man is so far destitute of common sence to say either the Witnesses or their Testimony or the Office that conserves the Instrument or the Clerks and Registers or Judg of that Office is the Rule by which the man's goods must be distributed or the Rule of those things that the Heir or the Excecutors must perform for the man's last Will I shew'd you was the prime Rule that Will put into writing sign'd and seal'd that is that Instrument the secondary Rule of all that and the Testimony Office Clerks and Judg are but onely means of bringing that Will to the knowledg of all such as are concern'd the way of assuring the truth and uncorruptness of the Instrument and of conserving it entire for after uses The Application of this to Christ our Savior's Testament is easy If by Penmen which himself inspir'd he caus'd his last Will in disposing the Inheritance of Heaven to be written and what things he would have believ'd what don all which he seal'd with his own God's Seal with Miracles and if those Penmen and the other Witnesses before whom he declar'd and publish'd it did attest it and gave it to the Church to be conserv'd there and her Pastors are perpetual successive Conservators of the integrity of these Records 't is plain our Lord's Will here is primarily the Rule of Faith and Action and secondarily the Testament that authentic Instrument is so and the Testimony is no more that Rule here than in the man's Will nor yet than the prerogative Office nor the Pastors or the Head if such an one there were than the Clerks the Judg of that Office nor all nor any of these are the Rule it self The Testimony is but the means of conveying down to us the knowlege of that Testament and of the uncorruptness of it and as far as that Conveyance and that
their assistance and continued with them till such time as Sr. Antony Cope a loial young Gentleman of considerable quality and fortune in the County of Oxford prevail'd upon him to live in his family which he did for several years having liberty to go or stay as his occasions requir'd whereby he was enabled to step aside without notice upon messages from the King's friends which service he manag'd with great courage and dexterity After several difficult journies succesfully perform'd in the Winter before his Majesties happy restauration he was sent over into Flanders from whence returning with letters he upon his landing at Dover was seiz'd by a party of Soldiers who waited for him The Rebel's Spie who was emploied by them in his Majestie 's Court having given notice of his dispatch and describ'd particularly his person and his habit But notwithstanding this diligence of the Rebels Mr. Allestree had so much presence of mind to secure his letters and shift them into a faithful hand who took care of them The Soldiers according to their orders guarded him to London where he was examin'd by a Committee of the Council of Safety and charg'd with having correspondence with the King and having brought letters from him which they backt with several circumstances of his journy and threats of utmost severity in case he should persist in contumacy and not confess the truth But they not being able by questions to entrap nor menaces to fright Mr. Allestree to betray either himself or others he was sent Prisoner to Lambeth house which was then made a goal for the King's friends where by ill usage he contracted a sickness which was like to have cost him his life After the durance of about six or eight weeks his friends made means for his enlargement which was the easier obtain'd for that some of the Leaders of the Party seeing things move towards his Majestie 's restoration were willing by kindnesses to recommend themselves in case of a revolution among whom was the late Earl of Shaftsbury who was us'd to value himself that Mr. Allestree owed his preservation to him Mr. Allestree having obtain'd liberty return'd to Oxfordshire from whence after a short stay he went into Shropshire to see his Relations in his return from thence designing in his way to visit his excellent friend Dr. Hammond at Westwood near Worcester he at the gate met the body of that great man carrying to his burial which circumstance is therefore mention'd because that eminent Light of the English Church at his death gave this testimony not only of his kindness to Mr. Allestree but also of his esteem of his parts and learning that he left to him his Library of books as a Legacy well knowing that in his hands they would be useful weapons for the defence of that cause he had during life so vigorously asserted The King being happily return'd Mr. Allestree was soon after made Canon of Christ-Church where he cheerfully concurr'd to the attemt which was set on foot there for the repairing of those decaies and ruins which had bin made by the late Vsurpers for however those Godly Robbers who had invaded that Church and College suffer'd them both almost to drop upon their heads and without shame sawed down for firing the timber work of the North side of the great Quadrangle the legitimate Children were concern'd first to cloth their Mother's nakedness and not till that was provided for consider their own Mr. Allestree at the same time undertook one of the Lectures of the City thinking it might be a service to instil principles of Loialty there after the contrary infusions of schismatical rebel Teachers which for so many years had bin the Gospel of that place discountenanc'd by none of the Parochial Ministers besides Mr. Lamplugh the now Reverend Bishop of Exeter who had the courage and loialty there to own the Doctrines of the Church of England in the worst of times This Lecture Mr. Allestree continued for several years never receiving any part of the Salary belonging to it but ordering that it should be distributed among the poor While he emploied himself in popular preaching he was also call'd to the service of the Court being the King's Chaplain and also to the severer studies of Scholastical Learning in his exercise for the degree of Doctor and Moderator-ship in Divinity in the College and soon after upon the vacancy of the chair of that faculty to the laborious emploiment of Regius Professor in the Vniversity In the year 1665 the Provost-ship of Eton falling void that honorable and beneficial emploiment was by his Majestie 's especial grace and favor conferr'd upon him to the acceptance whereof he was not without difficulty induc'd and particularly the consideration that a great interest was made by a Lay man who probably might succeed upon the advantage of his refusal notwithstanding that the Provost there be actually the Parson of Eton Parish and presented to the Cure and instituted by the Bishop of Lincoln the Diocesan as all other parish Priests are so that as nothing could be more plainly sacrilegious and irregular in it self than such an usurpation by a Lay person so nothing could be a greater disservice to the Church than by an unseasonable modesty to make way for it Vpon these motives it was that Dr. Allestree became Provost of Eton and for the same reason it was that during his life he continued so never hearkning to any offer of preferment which might make a vacancy and repete the former hazarâ—d And it may be truly said that this was the greatest secular care that he carried with him into another world it being his dying request unto his friends to interpose with his sacred Majesty that he might have a Successor lawfully capable and who would promote the welfare of the College The Succession in the Chair he more timely secur'd for finding his health and particularly his eie sight exceedingly empair'd by the toil of that emploiment he resign'd it in the year 1679 and had the satisfaction to be succeeded by his friend Dr. Jane of whose abilities he had perfect knowledge But diseases are not cur'd by the removal of the causes which first occasion'd them and tho by the use of mineral waters in the Summer season and the taking of journies in the Autumn he for some time supported himself the decay continued and encreast upon him till it was form'd into a Dropsy the prevalence of which was so great and suddain that his Physicians advis'd him by all means to come up to London where he might be neer their inspection and care in compliance with whose desires more than from an expectation of cure he went thither and having taken a privat lodging submitted himself to the methods they propos'd in the mean time setling his litle temporal concerns but was more intent upon his everlasting interests employing those vacancies which his sickness gave in attending the offices of the Church constantly read
would abide that touchstone and they therefore had no surer more compendious way for its security then to prevent such trial taking care men should not know what was or what was not in Scripture And it is not possible for me to give account why in their catechising they leave out all that part of the commandments Thou shalt not make to thy self any graven image c. but this only that they dare not let the laity compare their doctrine and their practice with that Scripture But tho it is possible they might conceive some danger if the whole Scripture should be expos'd yet in those portions which the Church it self chose out for her own offices the little Lessons and Epistles and Gospels those sure one would think were safe no not their Psalter Breviary nor their Hours of the Blessed Virgin must they have translated in their own tongue as that Council did determin And truly when the Roman Missal was turn'd lately into French and had bin allow'd to be so by the general Assembly of the Clergy in the year 1650. and when it was don it had the usual approbation of the Doctors and some Bishops and then was printed at Paris with the license of the Vicars general of their Archbishop Yet another general Assembly of the Clergy the year 1660 whereat there were 36 Bishops upon pain of excommunication forbid any one to read it and condemn not only that present traduction but the thing in general as poysonous in an Encyclical Epistle to all the Prelates of the Kingdom and in another they say of him that did translate it and the Vicars general that did defend him in it that by doing so they did take arms against the Church attaquing their own Mother namely by that version at the Altar in that sanctuary that closet of her spouses mysteries to prostitute them and in another Epistle they beseech his Holiness Pope Alexander 7th to damn it not in France alone but the whole Church which he then did by his Bull for ever interdicting that or any other Version of that book forbidding all to read or keep it on severest pains commanding any one that had it to deliver it immediatly to the Inquisitor or Ordinary that it might be burnt forthwith Now thus whatever it be otherwise the Mass is certainly a sacrifice when 't is made a burnt offering to appease his Holiness's indignation when that verâ— Memorial of Christs passion again suffers and their sacred offices are martyr'd To see the difference of times 't was heretofore a Pagan Dioclesian a strange prodigy of cruelty who by his edict did command all Christians to deliver up their Bibles or their bodies to be burnt 'T was here his Holiness Christs Vicar who by his Bull orders all to give up theirs that is all of it that they will allow them and their prayers also that they may be forthwith burnt or themselves to be excommunicated that is their souls to be devoted to eternal flames And whereas then those only that did give theirs up were excommunicate all Christians shun'd them as they would the plague and multitudes whole regions rather gave themselves up to the fire to preserve their Bibles now those only that have none or that deliver up theirs are the true obedient sons of that Church and the thorough Catholics I know men plead great danger in that book it is represented as the source of monstrous doctrines and rebellions I will not say these men are bold that take upon them to be wiser then Almighty God and to see dangers he foresaw not and to prevent them by such methods as thwart his appointments but I will say that those who talk thus certainly despise their hearers as if we knew not Heresies were hatcht by those that understood the Bible untranslated and as if we never heard there were rebellions among them that were forbid to read the Bible For if there were a Covenant among them that had it in their own tongue so there was an Holy League amongst those men that were deni'd it While those that had the guidance of the subjects conscience were themselves subject to a forreign power as all Priests of that communion are How many Kings and Emperors have there bin that did keep the Scriptures from their people but yet could not keep their people from sedition nor themselves from ruine by it In fine when God himself for his own people caus'd his Scripture to be written in their own tongue to be weekly read in public too and day and night in private by the people and when the Apostles by the inspiration of the Holy Ghost indited Scripture for the world they did it in the language that was then most vulgar to the world what God and the Holy Spirit thus appointed as the fittest means for the Salvation of the world to define not expedient as the Holy Fathers of Trent did looks like blasphemy against God and the Holy Spirit But blasphemies of this kind are not to be wondr'd at from that kind of men that call the Scripture a dumb judg a black Gospel inken Divinity written not that they should be the rule of our faith and Religion but that they should be regulated by submitted to our faith that the autority of the Church hath given canonical autority to Scriptures and those the chief which otherwise they had not neither from themselves nor from their authors and that if the Scriptures were not sustain'd by the autority of the Church they would be of no more value then Aesops fables And lastly that the people are permitted to read the Bible was the invention of the Devil But to leave the controversy and speak to the advantages which may be had from early institution in the Scripture 't is so evident that I need not observe how 't is for want of principles imprest and wrought into the mind in Childhood that our youth is so licentious And 't is not possible it can be otherwise when they have nothing to oppose to constitution when 't is growing and to all the temtations both of objects and example no strict sense of duty planted in them no such notions as would make resistance to the risings of their inclination and seducements of ill company and they therefore follow and indulge to all of them And in Gods name why do parents give their Children up to God in their first infancy deliver him so early a possession of them as if they would have Religion to take seizure on them strait as if by their baptizing them so soon they meant to consecrate their whole lives to Gods service make them his as soon as they were theirs as if they had bin given them meerly for Gods uses And they therefore enter them into a vow of Religion almost as soon as they have them why all this if accordingly they do not season and prepare
encourage it sure Witches have no spirit but the Devil for familiar But the Church of England on the other side in her publique Doctrine set down in the Book of Homilies establish'd in the 39. Articles of her Religion says in express words that it is not lawful for Inferiours and Subjects in any case to resist and stand against the Superiour Powers that we must indeed believe undoubtedly that we may not obey Kings Magistrates or any other if they would command us to do any thing contrary to Gods Commands In such a case we ought to say with the Apostle we must rather obey God than Man But nevertheless in that case we may not in any wise withstand violently or Rebel against Rulers or make any Insurrection Sedition or Tumults either by force of Arms or otherwise against the Anointed of the Lord or any of his Officers 1 Book of Hom. 2 part of the Serm. of Obed. Not for Reformation of Religion for what a Religion 't is that such men by such means would restore may easily be judged even as good a Religion surely as Rebels be good men and obedient Subjects 2 Book of Hom. 4 part of the Serm. against wilful Rebellion The very same thing is defined in the first of the Constitutions and Canons Ecclesiastical of the year 1640. for Subjects to bear Arms against their King offensive or defensive upon any pretence whatever is at least to resist the Powers which are ordain'd of God and though they do not invade but onely resist S. Paul tells them plainly he that resists receives unto himself damnation This was the Doctrine of the Church in those her Constitutions and although there was no Parliament then sitting to enact these Canons into Laws yet since that time the Law of England is declar'd to say the same and we obliged by it to acknowledg that it is not Lawful upon any pretence whatsoever to take up Arms against the King by this Parliament whose memory shall be for ever blessed And now it is not hard to know what manner of Spirit our Church is of even that Spirit that anoints the Lords Anointed that is which Commissions them Gods Spirit as we find it phras'd in Scripture And 't is obvious to each eye that there is much more resemblance betwixt present Rome and the Image of Babylon as S. John hath drawn it in the Revelations than there is of Babel and the Church of England as to those Confusions which seditious Doctrines make as the Romanists pourtrai'd her But far be it from me to conclude hence that all of their Communion do allow their Doctrines Though they stand on the same bottom that their Faith of half-Communion and Transubstantiation do even Acts of the same Councils yet I doubt not multitudes of loyal Souls of this our Nation do abhor the Tenents by what Rule of theirs I know not I confess Nor shall I enquire what Security a Prince can have of the Allegiance of those who by the most infallible Rules of their Religion can be loyal onely on Condition by the leave of those who are his Enemies on whose will and power all their Oaths and duty are depending If the most essential interest of Princes will not move them to consider this sure I am I shall not undertake it But I shall take the confidence out of the premises to infer that no Religion in the World does more provide for the security of Kings than the Christian as it is profess'd in our Church does And when we see the Interest of the Crown and Church were twisted by God in the preservations of this day nor could be separated in the late dismal Confusions but died and reviv'd together in the Resurrection they that hate the execrable mischiefs of those times or love the Crown or do not come to mock God when they come to give him thanks for his great glories of this day cannot choose but have good will for our Sion cannot have an unconcernedness for this Religion a cold indifference to it or any other which where-ere it is alas I fear betrays too openly indifference and unconcernedness for Religion it self For if I should appeal to our most Sceptick Statists and not beg one Principle of a Religion but take their own Religion was contriv'd they say by pretending to engage a God to uphold his Vicegerent and by putting after everlasting punishments before mens fears for they saw present ones restrained not Treason was contriv'd I say to uphold States Then that must be the best with them that best upholds and then I have evinc'd the Christian is secure as 't is prosess'd by our Church But then shame to those who to gratifie their lusts meerly labour to perswade themselves and others there is no such thing in earnest as a Resurrection to punishments who by publique raillery in sacred things and turning all to merriment endeavour to take off the sense of all Religion and have done it in great measure and so thrown down the best-Basis on which Government subsists which they themselves confess was necessary to be fram'd on purpose for it For if there be no after fears he that is stronger than to need to fear the present may rebel kill Kings These Atheists are Fanaticks I am sure in Politicks more traiterous than our mad Enthusiasts or than the Canons of the Popish Councils To these Sadduces in Christianity we may say ye know not what spirit ye are of who know not whether there be any Spirit But it is indeed because they are all flesh themselves But then if the works of the flesh be manifest Adultery Fornication Seditions Heresies Murders Drunkenness c. we know what manner of Spirit they are of even the spirit that did enter into the Swine the Legion indeed of Spirits one Spirit is not Devil enough to animate the flesh into so many of those works But the fruits of the Spirit that Gospel Spirit which we Christians are of are love peace long-suffering gentleness goodness faith meekness temperance joy in the Holy Ghost and they that do bring forth such fruits are baptised indeed with the Holy Ghost and if with fire fire that came down from Heaven too 't was onely to consume their dross that they may be pure mettal fit as for the King's Inscription meek Christians good Subjects so for Gods Image to be stamp'd upon that is renewed in Righteousness and true Holiness Fire this that will sublime our very flesh into spiritual body that we may begin here that incorruptible which our corruptible must put on when our vile Bodies shall be made like to the glorious Body of our Saviour To which state that Spirit which rais'd up Jesus from the dead bring us by quickning our mortal Bodies To whom c. The Eleventh SERMON Preached at CHRIST-CHURCH IN OXFORD Novemb. 8. 1665. Being the Monthly Fast-day for the Plague LUKE XVI 30 31. Nay Father Abraham but if one went unto