they differ from Scripture or from one another the constant Belief of the Church the constant Publick Practice the Authority of the Church the Summaries of Faith commonly called the Creed the example of Saints of God the great example of our Lord Jesus the common Tradition and sense of mankind those notices of good and evill implanted in our souls by our great Creator God blessed for ever commonly called Recta Ratio or the light of Nature Some of which are contain'd in the Scriptures as the Pith and Marrow of the same as the Creed and the example of Christ some are supposed to the whole body as right Reason and the light of Nature and some things are naturally annexed to the vigor of the Scriptures viz. the authority and practice of the Church in all points which the Scriptures have put into her hand Against any of which it will be unjust and violent to oppose the Scriptures upon this account because they all agree in a sweet and necessary subordination at least one to the other and 't is a material rule subordinata non pugnant subordinates are not to be set at variance The Scriptures that were left to the Church as a conservatory of Faith since Faith is but One must be left also by Gods design as a conservatory of unity But seeing that is lost among us it is too apparent that it is even with the Scriptures as with other Rules and Instruments Mathematical they are exact and infallible in themselves but yet every one knows not how to use them The error arises because Mathematical Instruments are not assumed by any without the precognition of some prolepses and postulata premised to their due operation To give you a more clear example in the Sun which is the Rule the only Rule and Index of the hour of the day so certain that all other Machines must be corrected by it but no man can find that hour of the day by the Sun it self unless he knows before-hand the Horizon which is East and which is West yea and the Meridian also Secondly These Rules must be applyed to their proper Correlatives the Ruler for Lines the Square for Angles not contrary the Rule for an Angle or the Square for a Line they were not given us to that purpose Scripture is a rule according to the Writers intent of Faith Not of Ceremonies Nor of every dictate of Nature and Nature again is a rule of practice and conscience within its sphere not of things beyond it matters of meer Faith and mystery For want of some such directions as these I say the error arises and doth not the Scripture attest the same that men know not how to use the Scriptures Doth not that learned Apostle S. Paul say of some that call themselves Teachers of the Law Which yet understand not what they say nor whereof they confidently affirm 1 Tim. 1.7 Doth not the Scripture confess that the Scripture is and may be wrested by such and such persons 11 Pet. 111.16 Those certainly that know not how to use them Doth it not once again say That the Law the Scripture is holy and good but then it must be used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawfully 1 Tim. 1.8 to bring us to Christ not to draw us from him and so in like manner to bring us to Unity not to draw us from it And is not the Scripture then used not lawfully when we wilfully exclude all other Guides or Lights or Rules which the Scriptures themselves own and abet and impose on all that will take her word These things if true as 't is pity they should not for Truth and Peace and Order sake we should quickly learn to search the Wounds of the Church and tent them and by Gods grace heal them For all contrary pleas of schism and disunion would fall to the ground since it would be as unreasonable to say I will be guided by Scripture only not regarding the Light of Nature or common dictates of Conscience I will be sway'd by Scripture only not respecting any Creeds or summaries of Faith how antient soever I will be judged by Scripture only defying all manner of publick Testimony or Tradition whether it hath footing in the Scripture or no Scripture shall be my Rule not the example of Christ for many cry up the one that little think they are obliged to the other This upon deliberation will appear to be q.d. I will be guided by the Sun alone not by the imaginary East and West or the humane invention of the Meridian I will build my House level by the Plumb-line not regarding which is up and which is down Now since we are engaged to prove all things matters of Faith Practice and Ceremonies also you are to take notice that we may duely prove all things that there is a difference between the former and latter that the difference stands thus as I trust we shall make it good that the Scripture which is a distinct Rule for Faith and Practice is not such for matters of Discipline It is only general for this as viz. When it commands Decency and Order and Obedience but in particular it is not whence a distinct testimony of Scripture is not to be called for by our Posers for every Ecclesiastical Usage nay it is ignorant and absurd so to think but in the other a distinct Rule is indeed acknowledged Yet again with these cautions that in matters of Faith no interpretation of Scripture must thwart the Creed or in matters of Practice cross-grain the Light of Nature To begin with this first The Light of Nature and Natural Principles are supposed to the holy Scriptures as Unit is to Numbers or the Dawning of the day to the Sun-rise a Beam of the Divine Conscience shot into the soul in the day of the Creation when God said to the little World Let there be light and there was light and God saw that it was good And though great was the loss of that light in our first Father yet the growing darkness reach'd not so far without question as to extinguish all that was good the very shame that was left him was a sign of some good remains he knew that disobedience was nakedness his fear and flying for the same shew that he was not past all grace he was not delivered up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No Divine ever said so Natural Principles therefore remain in us and if they should not without doubt we should all run like Beasts into the Wilderness with Nebuchadnezzar in the head of us for by these all mankind know since I question whether the Sea-Monsters in our shape be of the same race with us know I say Good and Evil that there is a GOD a Law a Vengeance a Worship and we give more then guesses at what is truly Honest and Iust and Modest what becomes our natures and what misbecomes us Vnjust Inhumane and Vnholy also For the Heathen always could and can to
Παντα Δοχιμαςετε A SERMON Treating of the Tryall of all Things by the HOLY SCRIPTURES The confest Rule of FAITH and PRACTICE SHEWING The Deplorable ABUSE of that Rule With an Attempt touching the Examen of CEREMONIES Delivered in St. Paul's Cathedral November 8. being the xxi Sunday after Trinity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 ad Tim. v. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 ad Corinth viii 2. By J. G. LONDON Printed by J. R. for Humphrey Robinson at the Sign of the Three Pidgeons in St. Paul's Church-yard 1664. Imprimatur Nov. 30. 1663. Tho. Grigg Rev. in Christo P. D. Humfr. Episc Lond à Sacr. Domest To the Right Reverend Father in GOD Humphry by Divine Providence Lord Bishop of London our honoured Diocesan MY LORD WHat is the state and condition of this Land and how lamented by serious men your Lordship knows full well If I appear an unworthy means of contributing some Charisma toward the setling or healing of my Country I should reach the highest of my ambition Your Lordship perceives that all could not be said which was requisite in the abstract of an hour The greatest argument that staves off some good minded people is the pretence of dissolute life which if perfectly true were an inconsequence seeing 't is exprest by our Lord that the Rabbies which say and do not as long as they sit in Moses's Chair ought to be heard Howbeit we hope we can exhibite not a few who shall set an example to them in all true piety of conversation provided that affectation of sanctity and turbulency carry not away the name My Lord Either they are Deceivers or we and because 't is so I thought I could not acquit my self better then by publishing the Churches principles to all the World whereby She will discover yea and anathematize the contrary Heresie All that I have asserted is our Reason our Faith and our Order that men may be in some way of using their Bibles toward Truth and Edification Spiritual Growth in Duty and Charity not toward Offences and Divisions which by me by the Grace of God shall not come in to the Church 'T is good to have a care of the Woe through whom The Apostle that bids us hold fast what is good in the Text bids us hold fast our Creed the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and our Discipline Apostolick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this I reckon was not casual It is a prodigious thing when the unlearned and unstable cannot endure to hear that the Scripture may be wrested when they are the only men that do it and that Lord open their eyes to their own damnation 'T is a brave thing this self-conceit being illuminate in our own eyes true knowledge is ready to puffe up false knowledge puffeth up more Let Truth arise and let Error vanish from our Cities Let the unity of the Spirit find a Dwelling amongst us that would be spiritual Vpon the prudent pursuance of which we shall pray for the Governors of the Church and amongst them for your Lordship as your Lordships most humbly devoted J. GOAD 1 THESS V. XXI Prove all things Hold fast that which is good AS in the early Spring you cannot but observe walking in a Forrest the pleasant evidences of the season by a Primrose here and another there and not far off a knot crowding together so in the Book of God you may observe here a Lesson and there a second and anon a whole Posie of flowers as in this very chapter grow at your feet and breath themselves forth in their several expirations But as in this allusion it oft times happens there is some difficulty in gathering the flower growing perhaps within the empalement of a thorny hedge or prickly bush so we do begin to discern some difficulty also some thorn or scruple which may threaten us with a raze or a wound unless we are more cautious in gathering The difficulty arises from the state of Religion which should be one unquestion'd unmov'd profession but when we see a Nation have so lost themselves as in a Forrest indeed every one in a several path luring perhaps one to another but not knowing how to come together nor how to get out when I shall see the lowest members of Christs Body learn of Korah so far as to take upon them to mutine against their Superiours to define contrary to their Governours to devise Governments and to pronounce Babylon and Anathema to all that dissent and these men have their eyes as well as others for would we pull out the eyes of these men said Korah And this so far that our very Civil Peace is endangered every hour with designes of blood and confusion but that our eyes are upon God who we hope notwithstanding our provocations of another nature God knows then what is supposed will vouchsafe to preserve us When all this which ought to be bemoan'd by every one that understands Reason or Religion all this I say shall be thought to be the genuine Issue of the Apostles Precept in our Text and the pretext shall be What have they done but only in Conscience to God and love to their own souls Proved all things Proved the Doctrines of the Great Ones Proved the Government and Proved all the rabble of their Ceremonies and they have evidently found the contrary to be good What is left but that we also should prove with them and so come over to them or else clear up that mis-understanding of this Apostolick exhortation which hath occasioned and will justifie this dis-union And this is our designe at this time through Gods much implored assistance to shew that these words are the Remedy and Antidote rightly understood not any cause or occasion of distemper That if we prove and examine all things after the Apostles way we shall come to settlement and unity finde the wayes of Truth and Peace and Righteousness we should all light upon this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text and hold it fast as the Apostle exhorts us to do to which yet he would not exhort us but that he supposes it not impossible to finde it The words in the verse will not take up much time for a critical enquiry into their meaning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth indeed here signifie what is there rendred Prove i. e. Try and Examine and consequently censure and judge according to their difference as in that known parallel 1 John IV. 1. Believe not every spirit but try the spirits whether they are of God or no Only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be restrained to a peculiar state of things Not all things in Philosophy or the Mathematiques the Conclusions Problems Experiments for these are exotique to the Christian though they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too in their kind But all that respect the spiritual concern all Doctrines and Principles that belong to Faith and good Manners that 's the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be found the
this day tell us what is the iniquity of Perjury and Parricide Sacriledge and Fraud the iniquity of unhallowing holy Rites and Times by servile Work or by impure Addresses Hence the Apostle tells us that all the works of the flesh are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifest Gal. v. to the rational Conscience 'T is true it must be enlightned by faith to know Idolatry Witchcraft or Heresie at least to be works of darkness but for the rest they are all manifest to meer Reason Adultery Fornication Strife Sedition Hatred Envyings Murthers Drunkenness and such like Adde that great known place Rom. ii 14 15. The Gentiles do by nature the things contained in the Law and Having not the Law they are a Law unto themselves Having not the Books of Moses they are a Moses to themselves because many of them made conscience of these sinful works of the flesh now reckoned up To speak plain then This Law of Nature is a Rule no prejudice to Scripture For if it shall be asked Whether it be sin to transgress it who sees not that the answer must be yea that all unnatural men are impious which is a perfect demonstration that this Law is a Rule because as we may sin against the Scripture so we may sin against it Nay who knows not that it is an aggravation of sin the more grossely and palpably it affronts this innate light such as the unnatural lusts Rom. 1. the unnatural burning of their children to that cursed Idol Moloch and the like Upon which it is evident that the Word of God cannot according to Gods intent be universally opposed to this Law because this is also Gods Gods own Law written in the Table of our hearts as the other if yet it be the other was in Tables of Stone I may well say if yet it be the other For all Divines that I know confess that the Ten Commandments for the Moral part are all one with the Primaeval Law of Nature Now there is no opposing of God to God Redemption to Creation Grace to Nature the one is more excellent then the other but they are at no hand opposite one does not overthrow the other Here if it be asked Whether all Principles and Conclusions rational are compris'd in Scripture a material Quere toward the understanding of our Texts business the answer for the conclusions must be Negative The Scriptures do charge many of them upon us with this dreadful caution Ego Dominus Thou shalt not curse the Deaf I am the Lord or put a stumbling-block before the Blind I am the Lord yet the conclusions drawn from Natural light are Infinite as Christs Miracles which Saint John saith the Scriptures could not hold Be judge your selves when every true and wholesome Lesson in Practick Philosophy yea all the grave and righteous Laws of Policies and Nations are nought else but deductions from the Law of Nature and who can undertake to find then distinctly in the holy Scriptures distinctly I say for in the general 't is true they may be found especially above other places in that famous Text of Saint Paul to his Philippians chap. iv 8. where he conjures them to whatsoever things are true whatsoever things are grave whatsoever things are pure just lovely and of good report if there be any vertue or peace to think on them But distinctly and expresly to sind every wholsome Law of this Land in the Law or Gospel I appeal to the knowing in the Law if they will say it it is enough that they are not contrary and 't is a sign there is God in them because not contrary to Scripture according to our principle above And It is pity but Christians should understand these things as long as they are the words of Truth and Soberness The holy Scripture is careful to teach us to do our duties to God to pray to hope on him but it is not always sollicitous to teach us in what common sense can sufficiently tutour us I instance in one of many viz. Consulting the Physician or using any good means toward our recovery The Son of Sirach indeed minds us of it but he is Apocryphal and the Canonical in the case of Asa seems to condemn it and so for the use of all natural means in general 'T is ridiculous to press me for a Text of Scripture if Right Reason and Humanity sufficiently instructs us For Reason is a Talent also of which God will take his account Hence the Libertines must learn their no Plea for Fornication and Drunkenness and Gluttony and Revelling and self-Murthers nor Pride and Haughtiness although possibly they are not exprest in the Decalogue Nor must men venture in the Topick of Matrimony on Poligamy Marriage of Kin Matches precipitate or unequal or hasty second Matching within the dayes of mourning for the first although they fancy no Text that condemns them The like may be said for Sacriledge which sure many think no Text forbids the Christian breaking open of Graves c. yea all immodest offensive Cynical behaviour to civil Company remembring that they are condemned in the general Charity behaveth not it self unseemly 1 Cor. xiii and Provide things honest in the sight of all men Rom. xii 17. And if in the special they are not found let them take notice that Saint Paul hath an Et caetera for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and such like a place to be studied by all consciencious persons Gal. v. 21. All that the Light of Nature teaches must be supposed and granted beforehand by him that means to read the Scriptures What saith the Apostle in the case of Ruffian hair Doth not even nature it self teach you saith he 1 Cor. xi 14. q.d. Suppose the Scripture be silent doth not that sufficiently teach us Let Interpreters be consulted on those words with those of Rom. xiv ult Whatsoever is not of faith is sin and the more knowing will be satisfied To put all out of doubt when our Saviour was accused of breaking a Text does he not retreat to sound Reason thereby shewing us that Scripture must seldome or never excepting in the mysterious parts as we said above be constrain'd against it I have heal'd one on the Sabbath day 't is true and you condemn me but without reason so Which of you having an Oxe or an Ass fallen into a pit will not straightway help it out on the Sabbath day S. Luke xiv 5. and again Is it lawful to do good or to do evil And I desire that our Saviour may be observed whether when he saith He came not to destroy the Law he doth not mean the Moral and Natural Law also I am sure that place of Hosea I will have mercy and not sacrifice Whatever Hosea meant he applyes it to mercy to ones self in the case of the shew-bread S. Mat. xii 7. Secondly I desire it be observed whether our Saviour throwes not the name of Hypocrite on those pretences mainly which may
be proved to be not sincere by the strength of Reason as to deny Tribute to Caesar and yet see the superscription to wipe the outside and let the inside be filthy to behold the mote in my brothers eye and not consider the beam in my own eye to be uncovered in the presence of my Master and not to shew the same reverence in the presence of my God I could adde more but I shall be too long on this point only this must not be omitted That Religion without Reason may carry us into a Frenzy I would this Land of ours did not shew you the truth of what I deliver The Spirit of God is no frantick Spirit but the Spirit of love and a sound mind 2 Tim. i. 7. The Apostle asks his disorderly Corinthians what they mean Will not they say that you are mad 1 Cor. xiv 21. The Apostle would not have us be of a crackt Religion If then the Light of Nature implanted in us be such a Light which we must have recourse to when the case serves if that must also with the holy Scriptures have some share in proving all things then we are something toward a settlement we have what will keep us sober at least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks Rom. xii 3. We shall put up no hideous impudent pretences that shall dare to thwart this Light we shall not be wild or brutish with the untamed Heifers or the wild Ass that snuffes in the Wilderness we shall not be like the populous Fish of the Sea that have no Ruler we shall not preach down Crowns and Scepters the Ordinance of God and Nature and set that new Magistrate the People above them On pretence of Freedom we shall not bring in Confusion and invade other mens Estates on the Plea of Saintship we shall not from the example of Jael Phineas and the Canaanite preach hideous Massacres of all the Loyal Party to such numerous Congregations which are able to do the feat we shall not with those Fanaticks in Jeremy vii 10. believe that we can possibly be redeemed even to commit such abominations we shall have none strip themselves of Shame and Garments and display themselves Naked through our once civil Streets none will desie the civilities of a salute we shall not study to do things quite contrary to humanity only because all mankind that were in their wits had done so before we shall not forget we are men because we are fellow creatures we shall save our natures if we do not save our souls And so much for the first particular Prove all things which concern Conscience by the Rule of holy Scripture but at no hand excluding the Light of Reason or Nature Our second particular treats of the proof in matters of Faith Faith strictly so called in which sense not every point of Spiritual Knowledge is an Article of Faith i. e. necessary to salvation the Scriptures are the Rule of both Faith and Spiritual Knowledge but so as their interpretation keep a fair correspondence with the Rule of Faith the Creed the publick confession of Christ from the first minute of Christianity made in the Church by all the Candidates of the holy Baptism as you hear by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the first Person I believe c. Which confession is brought down to after Ages not in Tables of Stone saith Saint Hierome but in the hearts of them that believe unto righteousness and in the mouths of those that have made confession to salvation For to this very practice doth the Apostle there referre Rom. x. The greatest searchers into the annals of the Church Voss de Symb. confess that the Apostles Creed as now it stands was in use above twelve hundred years ago viz. before four hundred years after Christ Let us take their grant and let us ask them in the Name of Christ Was the Apostles Creed then thought an Innovation such inferences giddy people are apt to make But if we look into the Scriptures there we shall find that Catechism into the Faith of Christ and Confession of the same is elder then the very name of Christian Acts xi 26 as it must be because nothing else could give them that name Elder by some years then the writings of the New Testament Saint Lukes Theophilus was catechis'd into Christian Religion before the Evangelist wrote his Gospel S. Luke i. 4 The Creed and the summe of Christianity differ secundum magis minus a straiter and a larger compass the Creed believes the Son of God the summe of Christianity saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one substance with the Father This believes the Resurrection of the Body that explaines it self a Shining and Glorious Body they differ not in substance but as the Bud and the Rose in Explication only Now the summe of Christianity is the Immediate Rule of Faith the Scriptures being the Rule quatenus They contain in them this great Pawn and Pledg the grand Depositum of our Religion This Depositum was left with the Church and also committed to writing Left with the Church thence the Apostle exhorts in in several places to hold it fast So 2 Tim. i. 13 Hold fast the Form of sound words in Faith and Love which is in Christ Jesus Observe first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Form of sound words a Draught a Breviate so Ptolomy calls his Maps of the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Form and a Rule Thus is our LORD's Prayer a Form of sound words and a Rule viz. of Prayer the Decalogue a Form of sound words and a Rule of Life Observe 2ly a Form of sound words or rather sound Articles and Propositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for single words are not capable of soundness or of the contrary Thirdly the Contents of this Form the Credenda and Agenda as all Creeds rightly understood do contain Matters of Faith and Matters of Practise witness that Article of Remission of sins Gloriously and Catholickly explained by I believe one Baptisme to Remission of sins Now these Credenda and Agenda the Apostle calls Faith and Love which is in Christ Jesus Next that this Form must be held fast that 's some signe it was of no unreasonable extent it must be grassed first before it can be held fast such as doth not overlade the Memorie as the Apostle seems to speak 1 Cor. xv 2 where he is explicating the Articles of the Creed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Construe it how you please it makes for us Now to tell us that at first Voss de 36. Symb. dep 3. p. 14 it was enough for the Baptized to profess Belief in the Lord Jesus or the Name of the Father Son and Holy Ghost Act. ii ch viii 12 c. is contrary to those very Scriptures and Reason For he that believeth in the Lord Jesus doth not believe in those two words only but in all those Great Things concerning him All that he
hath any way done and said to the Redemption of the world his immaculate Conception his Passion Resurrection Mission of the Spirit and the end of all the blessed Remission of our sins And thus we have a Little Creed at least And 't is evident that the very Institution of Christ points at a larger Form when he hath appointed all Baptized Persons to profess Belief in the Father Son and Holy Ghost S. Matth. xxviii Belief in their Names too which in the First Person cannot signifie less then God the Father Almighty Creator of the World and that 's all the Apostles Creed expresses and the Third Person the Holy Ghost cannot imply less then the Lord and Giver of Spiritual Life as the Nicene Creed hath it which yet the Apostles Creed spares to express It must not be denied but that the Antient Confessions of the Church of God in several places did not agree to every title or syllable the East and Western Church had several Forms as to this matter nay that of Aquileia in the same Italy differ'd saith Ruffinus from that at Rome But let it be considered that there was no Confession recited in publick but was in order to Baptisme yea and what presupposed a Larger Catechisme of the Novice into the Mysteries and Duties of Religion and then where will be the variety or will it not be fupplied out of the Principles premised to a perfect Agreement To illustrate this bating the Descent into Hell as the Romane Creed did and the Communion of Saints with Aquileia of which we cannot discourse here what is there in the Creed but is witnessed to have been there and naturally must be from the beginning For could any Confession leave out the Article of Remission of sin What and be a Confession in order to Baptisme Did any omit the Article of the Resurrection Nay 'T is confest none did and good reason too for without this Article our Religion were a Fable 1 Cor. xv 14 or the Incarnation of Jesus or his Death or coming to Judgment could any Confession or Catechisme leave these out Nay further Is it not natural for a new Convert in the day of his Addition to the Church to profess Sancta Ecclesia the Holy Church that was then descending into the Laver of Baptism the Sacrament of Initiation into that Church therefore Holy because none but the washed and the sanctified did enter Or was the word Catholique Church a new Addition as is pretended toward the prevention of Horesie this is but suspected by those that it may be consider not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Peters and S. James's Epistles But as to the thing it is evident they believed in the Apostolique and what is Apostolique throughout the World but Catholique What then if the Apostles Creed as it is call'd were not a Form agreed by them totidem syllabis yet the Effect and substance was agreed among them before ever they departed from Jerusalem to go preach to every Creature Do not the Church Monuments tell us so much See Ruffinus in Symbol S. Ambros ep 81. Hieron ep ad Pamach quoted by Vossius disp 1. sect 13. Nay you that will take the paines of a Pilgrimage to Jerusalem may be shewn the very place where the Fame says they made this Agreement See Mr Sandys and Mr Morisons Relations But why trifle we Did the Apostles trow ye preach Christ at Jerusalem And what is preaching of Christ but preaching such Articles concerning him his Dying for our sins Resurrection and Repentance unto Remission of sins Must we prove this out of Scripture Nothing more easie See Act. viii 5 cum 12. xxviii 31 1 Cor. i. 23 xv 12 Eph. vv 19 20. 1 Cor. iii. 2 Gal. iii. 1 Did not they then going abroad preach the same Christ and the same Gospel i. the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Bodie of Articles How is it called Eph. xv 5 One Faith indivisa in se divisa à quolibet alio What is meant by the Vnitie of that spirit which preacht Christ farr and near Eph. iv 3 And how is heed taken least they should preach 2 Cor. xi 4 several Jesuses any Form of Doctrine that should be dissonant from the Truth as a false scheme of the Grace of God Hence that of 1 Pet. v. 12 the true Grace of God wherein ye stand Did they preach the Name of Christ not the Thing Did they preach him any how or only did they protest but One saving way as the Truth is in Jesus Eph. iv 21 not introducing any false Article for then 't is a danger Christ may profit nothing Gal. v. 2 Nor omitting any true one especially that Great Article of REPENTANCE involved in Remishon of sins for the Apostle hopes whatever some may teach that His Charge will not learn Christ SO so falsely c. Eph. iv 19 What need we look for further presumtions when as Christs Institution is extant to his Apostles going to teach all Nations and to Baptize them Catechize them first into the Name of the Father Son and Holy Ghost This only is enough to evidence it What is the issue then The summe of our Religion is a Rule then is the Creed also a Rule of Faith The first appears from several places of the Scripture You have obeyed from the heart that Form of Doctrine Rom. vi 17 That Form is the Rule of their Faith and Obedience A Rule I say of Faith for if any man shall teach contrary to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgress that Rule he must be marked for one that causes Divisions and Herefies in the Church Rom. xvi 17 Yea if an Angel from heaven shal dare to do it he shall have his anathema as the Hereticks have Gal. i. Hence 't is expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rule as I could make it out Gal. vi 16 The second appears from the illustrious Testimony of the Primitive uncorrupted Church in which solemnly and deliberately the Creed is noted as (a) Tertul. de Trin. Regula Fidei there being no other summe of Christianity extant but that And that you may see Tertullian lookt upon it as the Rule you shall finde him (b) advers Marcion l. 4. trying the Spirits and the Doctrines and the false Prophets yea and their false Gospels too by it To this purpose he formally repeats it to the Heretick as universally accepted from the beginning Marcion forsooth did believe a several God in the Old Testament and in the New and had a false Gospel coyn'd under the name of S. Luke This Antient Writer (c) Prax. contr P. de Virg. veland repels both because the Creed began I believe in One God c. And this was within lesse then (d) ab initio Evangelii decucurrisse advers Prax. 100 years after S. John the Evangelist And had not Saint John the Evangelist taught him and us this very Method of Examen who is
he that bids us not believe every Spirit but try the Spirits whether they are of God or no 1 John iv 1 Now how must that be done even by the Articles of our Creed by the Rules of the Catholick Faith say the Contents of that Chapter You shall hear him Hereby know ye the Spirit of God That 's good How Every Spirit that confesseth that Iesus Christ is come in the flesh is of God vers 2. and every Spirit that confesseth not is not of God He gives his Criterium from an Article of the Creed against the Hereticks of that Time which oppugned it for so the words following import This is that Spirit of Antichrist vers 3. that even now already is in the World He doth not 't is true give One Catholick Rule to try all Heresies by for how many Hereticks were there that were so cunning afterward as to confess the Incarnation as Saint Austin observes on that place but he giveth one pro tempore sufficient at that time and from the Creed he fetcheth it But the holy Apostle Peter speaks of all the Creed For when he had seasonably admonish'd us that some do abuse and wrest the holy Scriptures he gives us an account who they are viz. the unlearned and the unstable which can be none else but those that have not sufficiently learned and are not strongly confirmed in the fundamental Lessons of Christianity 2 Pet. iii. 16 The Scripture then is the un-erring Rule of Faith but so that its interpretation must have regard to the Rule and symbole of our Faith the reasons are the same as before because they sweetly agree the one is contai'nd in the other the one is suppos'd by the other as we said of the Law of Nature They are mutual helps one to the other The Scriptures were given that our Faith might not be interlop'd and the Creed was given that the Scripture might not be wrested Neither can be spared by the faithful So here 's no clashing the Decalogue is the Rule but not to shut out the Pentateuch The five Books of Moses are the Rule but not to exclude the Ten Commandments Nothing must exclude its own Quintessence And is not this necessary No question God saw it very necessary and the advantages are undeniably these First The Creed is one compact abridgement of fundamentals which in the Scripture lie as in the Myne here and there respersed Secondly It is plain and easie but the Scriptures have many things hard to be understood So said Saint Peter when yet the Book of the Revelation was not written Hence the old Hereticks few or none denied the Scriptures but the Creed many disowned After all this are we not nearer to Vnity now Yes For if this Rule were believed to be a Rule and Form preserved to us from the beginning we should none of us dream of new Lights and stand amazed at every puffe of doctrine from this or that or the other illuminate We should not reckon salvation by any Name but Jesus nor by that neither unless rightly understood We should not divide Christ into Parishes piece-meal making so many Catechisms as Congregations and Christianities as Pulpits We should none of us dare to scruple the very Godhead of our Blessed Lord and the Worlds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 founded in it we should not out-face the Church of God in her main mysterie whereby she is distinguished from the Jewish Synagogue or the Turkish Mosque We should not dare to contract this great salvation and deny the universality of Christs merits We shall not abuse the grace of God either to presume on a profane or to be secure in an indifferent life We should regard and respect the known wayes of Christ Baptism c. not dreaming of an invisible Spirit to twitch us to Heaven by the hair of the head There is none of us would make it an Article much less place all our saving Faith in an infallible absolute assurance of our well-doing We should rather tremble at the brightness of Him that is to come judge Quick and Dead and tremble again at our sacrilegious breaches of our Vow in Baptism and our indevout repentances therefore We should not imagine no necessity of holiness toward eternal remission of sins we should not be afraid of good Works Thing nor Name We should talk less of the Spirit and live more by it We should look upon Christianity as a kind of pure Angelical life the exertion of the Spirit of God received in Baptism We should believe a Church be such men in understanding as to know our Mother and so natural as to reverence her We should not make such a vast Hiatns in Church-History as to reckon none from the Apostles to our dayes for if we reckon any we could not place Reformation in a wilful departure from it in every thing where humour prompts us to do that easie thing of wresting Scripture And to see that I would be impartial neither should we out of a pretended esteem of this Apostolick Form content our selves with a scanty measure of the knowledge of Christ Seeing there is Duty and Knowledge and to believe in Christ rightly understood is a World of both And thus much for proving of matters of Faith Now for Ceremony and Order the endless Dispute in this Island How shall we prove this what Rule have we for these Here as no where else do I look that my authority should be acoepted How can it when the Churches is denied a very demonstration from so private a person shall not pass Yet I deem these things cannot be banished out of the Church My reason is all Beauty lies in Order all Decency in Ceremony With Order there is Beauty even in the Furrowes of the Field and without it there is none in the Beds of a Garden Irrational is the despoiling of Order hence such care taken least the Swine break into the Garden God by the very Creation is a God of Order Gen. i. And behold all was very good altogether as well as each particular Besides his Title of Lord of Hosts shews as much Every one that knows what belongs to an Army knows without Order 't is nothing Yea and Nature her self is not without her Ceremonies the Leaves of the Trees and the Flowers of the Field Solomon in all his Ceremony could not out-strip them and so decent are these that without them the Trees look bald and the Earth withers into desert So in Animals the House-Cock hath his Spur and Crest the Ensigns of Chivalry the rest of the Birds have their Habits and Liveries the Turkies neck is fac'd with Scarlet and the Lapwing hath his Cap of Maintenance Yet nearer The hair of our Face and Beard is but a Ceremony viz. a mark of distinction and decency and these instances that I have given are so much to the purpose that 't is known they have the Fate of Ceremonies to wit to be thought superfluous as the
Custome the decent rational custome of the Church of God ver 16. Nay but what is the Rule The Apostle answers We know not how he will please you Tradition Apostolick ver 2. Which places if again consulted you shall find that he speaks of such Natural Light as it is shame not to obey Such Customes which have enough in them to silence the Contentious and such Traditions as he praises them for observing and exhorts them to hold fast and so I am upon my Text this third time Prove all things hold fast that which is good And this the Presbyterians abroad with open face acknowledge that much is to be attributed to the Antient Customes of the Church that it is no Derogation to the Perfection of Scriptures imployed in the determination of Greater Articles to leave the less to the Publique Wisedome of the Church but 't is not the Interest of ours at home that these things should be taken notice of Yet let Chamiers 9th Book de Canone be consulted particularly cap. 1. p. 20. where he saith Et sanè illum oportet esse oris impudentissimi qui eam Traditionem Consuetudinem Ecclesiae contemnat Nos verò illum parum abest quin sacrilegum appellemus quidem non tantum in Rebus levioribus the Ceremonies c. sed grauioribus c. Et ix cap. xviii sect 52. Resp per observantias nulla dogmata intelligi sed duntaxat varios ritus quorum exempla quaedam subnectit speaking of Origen Genu flexionem conversionem ad Orientem Ritus sumendae Eucharistiae c. Atqui illa omnia Catholici the Protestants libere permittunt Traditioni But once more for I appeal to the whole Book he hath these words Hinc autem non sequitur Scripturas esse imperfectas nisi prius demonstrentur dogmata Fidei ab Apostolis instituta esse quae omninò scripta non sunt ix 20 32. For as to the Rites he saies It is not denied quandam ab Apostolis potuisse constitui quae quia non essent de essentia naturafidei minùs curavint scriptis referre ix 19 20. Pray let it be ponder'd The same reason give we Scripture is not their Rule because it is above them Secondly Because they are of a mutable condition where the first constituent Reason of the practise proves to be such otherwise not There are some Traditions immutable which 't is not in the power of the Church to change as the institution of the Lords Day fixed on the first day of the Week and yet they bely Calvin if he would not have changed it to Thursday but that Reason of our Lords Resurrection hath determined it to that day of the Week as the Sabbath by another was determined to the Jew Here it is to be noted when we say Custome or Tradition we do not mean an Arbitrary usage of the Church as the Gentry put on their Garments and the Ladies their Fancies meerly for variety but there is discernible with it something more of moment either the Light of Nature as in all Humble Postures Institution of Festivals many times Gods and Christs own Wisdome and Spirit in all of them Reason sufficient to constitute them For why the Apostles Love-Feast Why the Veil S. Jude xii 1 Cor. xi 10 2 Cor. xiii 13 Why the Holy Kiss Why the Love-Feast because it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love the Reason is in the Name Why the Kiss the Reason is in the appellation a Holy Kiss a Kiss of Charity Why the Vail because of Modesty and Reservedness in the Virgin in the presence of God and his holy Angels Thou shalt not adde thereto 1 Cor. xi nor diminish therefrom establisheth Gods authority but it doth not overthrow his Churches Moses his Chair and the Sanedrim were put up by God to make Canons of Church and State in points not decidible by the Text. The Church of God always knew it her Innocent Right to ordain a Ceremony on a just Reason before Moses was born Gen. xxxii 32 witness the abstaining from the sinew in memory of Jacobs wrestling so do the Jews ever since observe solemn Fasts for Miriams Leprosie Moses his breaking of the Tables and the Death of the sons of Aaron as the learned Vsher hath noted them and more for us in his Ages of the World Many that are used to this day come from Gods own wisdome under the Law-Dispensation and therefore adopted by the Church under the Gospel the Spirit of Christ so thought it good who is thereby throughly witnessed to the Jew to be their Messias promised by the God of their Fathers in this that bating the meer shadows and servile work in whose room he hath put substantial and more glorious services in founding his Church he hath retained all that was fit and solemn and decent such as are the distinction of the Courts of the Lords House the Orders of Priest and Levite their hours of Prayer their attendances by night in the Temple secubations in times of Humiliation the Baptism of the Infant about the eighth day the giving of the Name at Baptism and the Godfathers at they used at Circumcision the seclusion of the Woman after Child-bearing for a Moneths space the Reading the Law in their Synagogues their singing the Hebrew Amen and Alleluja the Dominical day for the Sabbath nay our very Sacraments themselves advanced from the Jews who had their Baptism and Cup Eucharistical and many others in which God God I say is visibly evident I should surfet you if I should lead you as I thought to have done through every particular but at present it cannot be Only thus far have I attempted to bring all good Christians to Truth and Vnity Let no man do me that wrong past repair to think that I have in any of this an evil eye toward the holy Scripture whatsoever is said I wish un-said that is not proved thereby If for matters of Faith and practical conscience the holy Scriptures suppose the Creed and Light of Nature it cannot exclude them If for matters of Ceremony the Scripture undertaketh not but commendeth to us other subordinate authority let those places be expunged or else we dare not say but what we have said If we be judged by Scriptures let us be judged by Scriptures and he that maketh conscience of one clause must make conscience of all uniformly or else he had better never seen it Would men but consider this That the holy Scripture is the Rule I have not insisted on because I took it for granted and I should have been tedious in asserting what every body knows It is a Rule and such a Rule that he that loves his salvation must diligently attend it see how many Precepts are in it Think not of x or xx but of x times xx And as many as there are I never counted my self to understand any thing till I perfectly believed that every one of them were my Rule in order to salvation so that men of unwary conversations such as I am cannot read them without a sigh and shaking of the head as S. Austin uses to say Yerret me this and that Precept frights me when I know how far I come short All that I have laboured for is that the Scripture may not be wrested that we may not lose the fruit of it by abusing it Hereby will I nill I owning it to be a Rule if it be but in this that it is liable to be wrested But let no man strange that Scripture may be abused as profane and audacious as the Practise is though I fear not commonly thought so even by those that seem to cry it up How do we take it when some cry up Liberty to bring in Confusion Do they not abuse Liberty thereby The seditious Party do so What think you of those that magnifie grace in flat opposition to all duty Do they not abuse it the Autinomian does so Nay if one shall cry up Jesus Christ himself can Christ be extolled too much yea but if he should be set up in opposition to his Father I have seen a Cursed Paper do so Nothing is done right but what is stated according to its due limits of explication This is the sourse of all our misery And now this objection is out of the way how shall I bespeak you to return to the unity of that Church to which if you had once proved all things by Scripture Rules you must at last retire the worst that you can gain is the character of an understanding and peaceable person a wise man and a meek one Why must a Ceremony fright you What deformed Multiplying-Glass do you see that in which of it self is rational innocent and solemn Do we place the substance of Religion in them Nay we say indeed there is no outward profession without them no real body but what will cast its shadow Which of us would not have censur'd Mary Magdalen of superstition to have wiped Christs feet with her hair and have pitied the ignorance of those men that threw their Garments under our Saviours Asses feet How many counted our Saviour himself a breaker of the Sabbath because they consulted not right reason and how many a Blasphemer because they knew not his authority Our Lord was not stanch enough for those that called him wine-bibber and the holy Baptist for his fasting and prayer had a Devil Have we no need of proving all things and take in all the lights and helps that God vouchsafes us Let not Reason Creed Scripture Christ all be against us for in the end they will be too hard for us FINIS
Moral and Spiritual good to be held fast when found by Faith and a tenacious observance Now since all Acts of Examen and Probation are made with respect to some Rule as in Angles the Square in Levels the Plumb-line in Measures the Standard our chief enquiry must be what is this Rule according to which our Examen must proceed And secondly Who are the proper Judges to fit on these things Whether every one of the Laity or Clergie only To whom for certain it only belongs in a special manner Rev. 11.2 Upon which account some very Learned and Christian men have restrain'd the Precept here to them only Yet I shall not deny them nor do they I think their right of Tryal and Judgement even as far as they themselves shall venture when they shall be rightly instructed in the true nature of application of the Rule on one hand which is our business and consider soberly and meekly the more petite measures of their own Parts and Graces seeing God dispenseth not his Talents to all equally but divideth to each man severally as he pleaseth I say I shall not deny them nor indeed can I the way I go provided they use the Rule according to the Authors minde and withal keep themselves within the bounds that God and Nature hath set them as they will answer dearly to God for the contrary who will have every member to know his own station as lusty and liking and thriving as he may be in his own esteem Howbeit since the Act of Examining and Proving in the Text supposing the Rule with the Spirit of God toward the admission and love of it is an Act of the Understanding it is clear that the rational man is the proper Judge here regarded the Scripture many times referring things even to our Judgment 1 Cor. x. 15. Luke XII 57. and all the world knows that Judgment is an Act of the Understanding For as in the first admittance of the Rule we did not take it up upon an easie credulity as the Atheist upbraids us but upon most weighty moment abundantly courting and pressing us for our assent so after that assent the same Reason which draws conclusions for her own use is able to turn and taste of those which she sinds drawn to her hand But in this her Estimate of so sacred a thing as Religion she is not a little jealous and cautious because a Drug or Jewel the more pretious it is the more do men study how to adulterate it The Case is plain Religon is not the Fools Gospel it despises not the Fool neither provided he be a docile i.e. a wise Fool. The Body consists not of Babes only it hath its men and the Scriptures call upon us to be men in understanding that we may approve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1. the things that are excellent for so Hesychius explains the word in all judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that Psal 119. Teach me good judgment and knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Hebrew a spiritual taste to distinguish joyn'd in that place with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man saies at least I cannot that Reason can make out the mysteries of Religion the Holy Trinity c. But that Religion hath to do with Reason appears because no other creature is capable of Religion and no Law of God can lay hold of us without it Thou shalt not kill Thou shalt not commit Adultery doth not reach us but upon these reasonable Suppositions 1. That God speaks to All 2. That We are some of that number For that Reason makes inference from the sacred Text observe the Apostle who having occasion to apply that place of Scripture to our Lord Christ He hath put all things under his feet steps in and sayes that 'T is Manifest that he is excepted who did put all things under him 1 Cor. xv 27. Manifest to what but to Reason as in another place 'T is manifest that we can carry nothing out of this world Manifest to sense it self But then how our Lord himself uses arguments and deductions from the Text. 'T is excellent for every one that loves the praxis of Reason to consider how he handles the Pharisees and Sadducees and worsts them as in case of the Sabbath Do the Priests saith he do such butcherly work as kill and flay the sacrifice for the ends of God and may not my Disciples grinde an ear of corn for the ends of nature S. Matth. xii 5. May David's Hunger entrench upon the Shew-bread and must we starve in the midst of a Corn-field ver 3. and if Circumcision when he had heal'd on the Sabbath that wounding Ceremony be no violation a healing Miracle sure saith he is no breach S. Joh. vii 23. Thus in the question of the Souls Immortality he argues S. Matth. xii 32. If God entitled himself to be the God of Abraham and Isaac then sure they have a perpetual Being and subsistence with their God for 't is no Title of Honour to be the God of the Dead those that are not the better for him as They that have no subsistence are not Ergo. And once more in the case of Blasphemy S. Joh. x. 34. Jesus answered Is it not written in your Law I said you are Gods If he call them Gods to whom the Word of God came and the Scripture cannot be broken say ye of him c. Nay since one way of Probation of all our Hopes our ever blessed Jesus to be the Messias lies in deduction from the Prophesies of the Old Testament it will be but wrong to intelligent men to say any more The reasonable man then is constituted the Judge after examination and proof to bring in his Inference What is the Rule now The Answer that is justly expected here is the Scriptures the Word of God and of his Prophets the Law and the Gospel the Law of Moses and the Law of Christ And this Answer takes its date from the time in which the Church of God first owned the Canon as now it stands For however it pleased God to tutour the Patriarchs by Tradition and other Revelations and to found the Christian Church by the oral Preaching of the Apostles it is evident that since he hath committed Both Testaments to Writing seeing 't is his Word it is our RULE and being such no question hath lost nothing by the writing All confessing that God had designes of safety and conservation of that his Word to the respective after-ages when first he began the writing part himself I might adde to this that ONELY Scripture is the Rule but then I must crave leave to distinguish and take heed that the word Onely be a just exclusive of what is extraneous to Scripture not to have any malignancy against ought that hath natural intimacy and consanguinity with it Of this nature are these Let notional men dispute how
Goats Beard c. Yet given no question by the wise Creator for use and ornament but we that perceive not the Divine Reason herein think them idle luxuriant Excrescencies We know what our Saviour hath express'd against Traditions and we do more then partly believe him He doth at no hand condemn any Tradition or Rite of the Elders directly mark that but such only as manifestly thwart the Word of God such are the unnatural neglect of maintenance of our needy Parents upon a religious pretence of Corban S. Mark vii 11 As for washing of the hands he condemneth it but not directly as if unlawful in it self because no where commanded as S. Chrysostome uncautelously lets fall but indirectly i.e. in such a person whose scrupulous Hypocrite could make great conscience for the less and none of the greater Thus elsewhere he condemneth the Pharisees yea pronounceth woe against them in several cases Matth. xxiii First Woe to you Scribes Pharisees Hypocrites for you compass Sea and Land to make a Proselyte A woe and yet no fault in the World All Religion that is good or believes it self to be good will do so But what followes You make him a child of Hell twofold more then your selves Again Wo to you Scribes Pharisees Hypocrites because you garnish the Tombs of the Prophets and say If we had been in the dayes of our Fathers c. No faults again none I hope in that repentant expression If we c. But chiefly that of tithing Mint and Cummin which our Saviour saith they ought to have observed and yet woe to the Scribes for such tithing whilst they omit the great matters of the Law S. Matth. xxiii 23 And if I much mistake not our Saviour puts this difference and distinction himself the phrase of the Text being clearly altered in one from what it was in the other In the matter of Corban our Saviour charges them home with making void Gods Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is sinful and impudent but in the Washing it is onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are taxed for laying aside the Law of God the Law of greater matters S. Mark vii 8 But doth our Saviour deny any where That he which maketh conscience of the great matters of the Law may be if he will punctual in the less If the Pharisees heart should be clean wash'd would the washing of his hands defile him Let any man judge what our Saviour did and all his Disciples at the Marriage of Cana in Galilee where there were six Water-pots set for this Ceremony yea and other times also As an innocent Ceremony doth not sanctifie a man so neither doth it defile him Let us take heed of hypocrisie and secure the greater matters and the less are free for us To the clean all things are clean Tit. i. 13 Ceremonies may be superciliously censur'd poor things but as the Herald says In civil matters there can be no State or Majesty so in Religion there can be no Devotion no solemnity without them All wise men know that Religion is not a meer reserve nothing outward For how then shall our Brother be edified How shall our Religion be professed How solemnly professed If there be in Religion a solemnity there must be some such thing as a becoming Ceremony The unhappy Covenant could not be the solemn League and Covenant without the assumption of an outward Ceremony lifting up of the hand to swear And I appeal to any man that hath a heart humbly to serve God whether when he composeth himself to devout powring out of his soul to God he can forbear the natural expression of his eye and hand with heart Let us lift up our hearts and hands to God in the Heavens Lam. iii. 41 I ask whether the Publican could forbear in his holy indignation against his enemy himself to smite his breast There is a natural spring in our bodies that moves our hands and eyes and knees according to our inward affection And as I remember pious Anatomists give the reason why Nature made our eyes with such Muscles and our knees with such a Flexure God must be worshipped in Spirit and Truth therefore he may not be worshipped by Ceremony only But must he therefore be worshipped without any It is enough for me that our blessed Saviour who best knew his own meaning used them when in the solemn time of his last Devotion he ador'd on his ‖ S. Matth. xxvi 39 face yea and on the Cross it self when he delivered up his tormented spirit to the Father the Text saith He * S. John xix 30 Bowed his head and gave up the Ghost They that will say a Ceremony is just nothing should be ask'd how they would take it if any one should spit in their faces 't is but the Ceremony of DeFiance Or if Christs Disciples should shake off the dust of their feet for a testimony against them Matth. x. 14 I am sure our Saviour expects such testimonies from us See what he saith to his friend Simon when the ceremonious Woman came in that wiped his feet Simon I have something to say to thee S. Luke vii 44 He accuses him of the defect of a triple Ceremony and then brings in the Woman for a sairer example Thou gave me no water to wash my feet this Woman hath washed me with her tears thou gavest me no kiss this Woman hath not ceased to kiss my feet my head with oyl thou didst not anoint this Woman hath anointed my feet with oyntment And what is the conclusion He loved little and she loved much So true is it there is no devotion without them Our Adversaries therefore would have done ill to have lived in the dayes of Christs flesh who might perhaps have been contented to have cried Hosanna but they would have scarce made one at gathering of branches to strew Christs way they would hardly have laid their Carpets and Garments in his Road while his Disciples laid all under the feet of his very Beast S. Matth. xxi 8 I know these practises are liable to exception The holy Womans ointment Judas put in ad quid praeditio haec Had not it been better sold and given to the poor And yet our Saviour defended that Woman So to lay my Garments under an Asses feet What sense is for that Yet our Saviour accepted this and God give us grace to do those things that our Saviour will accept But now to the Rule What is the Rule of these things R. Affection Charity A high esteem is the Fountain and Rule of these expressions You do not hear me say a distinct Text of holy Scripture that is for the greater matters of the Law There was no express Scripture for tithing of the Mint The Apostle is discoursing of these things 't is good to ask him What is the Rule of Ceremonies The Apostle answers Light of Nature 1 Cor. xi 14 What is the Rule again the same Apostle answers