THE clearness of Scripture, in all points ne­cessary to Salvation, to all such as sincerely endeavour to believe, and find out the True Sense thereof: as it is a Principle which suits very well with the nature and design of a Rule; with the Justice and Goodness of God in propounding it as such; and hath been urged with some success against those, who plead a necessity of having One Supreme infallible Judge, to decide and determine all Controversies, which shall happen to arise concerning that Faith which was once deliver'd to the Saints: Whose Decisions and Determinations, say they, ought to be Receiv'd, by all the Sons of the Church [for as much as the Church is the same in all Ages] with equal Assent and Veneration with those of the Apostles: And this to be the only sure way, to keep the Ʋnity of the Faith in the Bond of Peace.

Whereby on the other hand 'tis said, New Articles of Faith may be daily imposed; the Doctrines of men pass [Page 2] for the Commandments of God, and humane Inventions receive the stamp of Divine Authority; whereby men seem precluded the genuine methods of coming to the Knowledge of the Truth, and those Precepts of search­ing the Scriptures, seeking the Kingdom of Heaven, trying the Spirits, are rendred Ineffectual; whereby men are so far from being able to give an account of their Faith, that their Ʋnderstandings are enslav'd by a Principle of blind Obedience; so far from being led into the ways of Religion, by the cords of men, that they seem rather to be driven like Beasts, and acted like Puppets, as 'tis phras'd by a late Author.

As this Doctrine of the Clearness of Scripture, hath prov'd successful to the beating down the pretences to an absolute Infallibility, and uncontroulable Soveraignty over the Consciences of men: so on the other hand hath it mightily embolden'd the Patrons of Liberty, not only to despise their Ecclesiastical Superiors, to throw off all obedience to Christ's Ministers; [Whom He, notwith­standing, a little before his Return to his Fathers Court, for the further negotiating, and advancing the affairs of His Church, Anointed and Ordain'd to perform the Apostolical Offices, of Preaching the Gospel; Remitting Sins; Inflicting Censures; Ministerially conferring the Ho­ly Ghost; Deciding Controversies, and Administring the Sa­craments in his stead, here on earth till his second com­ing] but likewise to invade their Function, usurp their Sacred Calling; especially that part of it which consists in Preaching and Expounding the Word.

For, say they, since 'tis confess'd, the Scriptures are sufficiently clear to all unprejudiced minds, such as are free from the clogs of Passion and Interest; Why should these pretended Ministers of Christ take so much upon them? Are not all the Congregation Holy, and Learned, as well as they? Are they the only Temples of the Holy [Page 3] Ghost? And doth the Spirit of Prophecy reside solely in their Breasts?

During the Dispensation of Moses, 'tis confess'd, there was a necessity of an Aaron; all along under the Legal oeconomy, the Priests Lips did preserve Knowledge; and likewise during the Reign of the Prophets, there was an appropriate Ministry. But the case is quite different under the Gospel, God having made clearer discoveries of himself, and poured out more liberally of his Spirit upon all Flesh. The sense of the Law that was Doubtful, Typical and Mysterious; the Prophecies were industriously couch'd under dark Parables, and deliver'd in obscure sayings. But then the light, the glorious light of the Gospel, as 'twas universal, 'twas likewise so clear, that any one that runs may read. Why then should we not assert that Liberty wherewith Christ hath made us free? and since we have a Command, to work out our own Salvation, Why should we pin our Faith upon other mens sleeves?

Thus these men, under the goodly Pretences of Chri­stian Liberty, become enslav'd to spiritual pride and con­ceitedness; plead the Prerogative of the Gospel, in pre­judice of Christ's own Ambassadors; urge, for their own private Conceptions, clearness of Scripture, to their own Confusion, and pry so long into the Doctrines of Theology, till at length they light on those hidden My­steries, which they being Ʋnlearned and Ʋnstable, Wrest unto their own Destruction. The way thus prepar'd, my Text yet leads me into these following Considera­tions.

1. That the clearness of Scripture doth no ways lessen the Authority, or take away the Necessity of Spiritual Guides.

2. That though the Scriptures be clear in themselves, yet private men, abandoning their Lawful Guides, and following their own Corrupt Fancies, may deprave and distort them to their own Destruction.

[Page 4]3. That for preventing Mistakes from rising, and suppres­sing Errors when risen, 'tis the duty of Private men to sub­mit their Judgments in matters of Religion, to the Determi­nations of those whom God hath constituted to be their Spiri­tual Guides and Governours; unless it manifestly appear, that such Determinations are contrary to Gods Word.

I. I begin with the First, That the Clearness of Scri­pture, &c. For, if the Scriptures be so Clear, and Self-evident, as is pretended, then may men with greater security rely on the Directions of their Guides; and they have the less Reason to suspect their Conduct in those things, wherein they themselves being Judges, they cannot be mistaken, if they sincerely attend them; the clearness of the Law is so far from lessening the Autho­rity, that it rather conciliates reverence to the Judge. The Profession of Physick doth not therefore become useless, because the Aphorisms of Hippocrates contain the necessary Rules for Health; and may be understood by those who are capacitated, and will take the pains to do it.

The Scriptures they do clearly contain the Doctrines of Salvation: And one way, whereby Christ prov'd himself the true Messias, was by answering that Chara­cter the Prophets had given of Him, that the Poor should have the Gospel Preached unto them, i. e. Men as of small Capacities, and less Estates, so of humble and teachable Dispositions; men who are Poor in Spirit, as well as in Fortune: And the perfection of the Christian Law consists in this, that therein God hath prescribed a reasonable service. The Rules of Life, which are there­in laid down, are not so much the product of absolute Power and Soveraignty; as the Result of infinite Mer­cy and Goodness. And these His Attributes led Him to consult the wants, and commiserate the Necessities of the meanest of Mankind: And therefore, as when [Page 5] He took upon Him to deliver Man, He did not abhor the Virgins Womb; and that He might become a Sacri­fice for Sin, was content to be disarray'd of His own Eternal Glory, to take upon Him the Form of a Servant, and to humble Himself to the Death, the shameful Death of the Cross: so likewise when He took upon Him the Office of a Teacher, by a wonderful Condescent, He ac­commodated His Doctrines to the Reason and humane Affections of His Auditors. His Laws obtain'd as much by their suitableness to our Natures, as the Authority of the Speaker. When He preach'd His Divine Sermon to the Multitude, He did not amuse them with Mysti­cal Theology, or torture their Understandings with pro­found Subtilties; but as He was the Brightness of his Fa­thers Glory, and the express Image of His Person; so He declar'd the Law of God in a most Plain and Perspicuous manner.

Mahomet indeed, that grand Impostor, was well Ad­vis'd to pen his Alcoran in swelling Words, and mysti­cal Phrases; and as in some things to Restrain, so in others to Indulge the sensual Appetite: For by this Stra­tagem, that sottish People with whom he had to do, were content to part with their natural Right, to gain an Unlawful Freedom, and to Admire what they were never like to Understand.

But our new and perfect Law-giver Christ Jesus, ha­ving no other design but the Salvation of Souls, and be­ing every way. Adorn'd for so noble a Purpose; though He made the Gate Narrow, and the Path Strait; yet He hath promised it shall be Open'd to all that Knock; and none, unless Wilfully, need mistake the Way which leads to Eternal Life.

But then, because He knew, there was no Rule so plain, but it might be Mistaken; no Precept so clear, but it might be Perverted; no Doctrine so pure, but it might [Page 6] be Corrupted: Because He foresaw there would arise false Prophets, and false Teachers, whose business it would be to Seduce the Ignorant, and Debauch the Credulous: Because He foresaw a perpetual Succession of Gnosticks, who, in all Ages, would set up the Dagon of their own lascivious Fancies, in opposition to the Ark of His Co­venant; and be so audacious, as even to confront Di­vine Revelations with carnal Reasoning; therefore to obviate, and prevent, the mischiefs of such grievous Wolves; before He took His Journey into his far Coun­try, out of a tender care of that Flock, which He had purchas'd with his Blood, He appointed Overseers, and Pastors of his Flock; committed to them, and them only, the care of Feeding his Flock; amplified their Commission with the like Authority, which he had receiv'd from his Father; promis'd to be with them unto the End of the World; and to assist them with that Spirit, which should guide them into all Truth.

If then the Scriptures be so clear, as to be understood even by the Multitude, then much more by the Disciples in general: If by the Disciples in general, much more by the College of the Apostles, who were His special Fa­vourites, and of his Cabinet-counsel: If the Nations, to whom these Ministers in Chief, and Plenipotentiaries for Christ, made known the Will of God, were through­ly instructed for the Kingdom of Heaven; then much more both they, and their Successors, upon whom they, in obedience to their Masters Command, conferr'd the same Pastoral power which they had receiv'd from Him.

The Clearness then of Scripture cannot reasonably be urg'd, in Prejudice of Christ's Ministers; for whatsoever is from hence alledg'd, in favour of the People, the ad­vantage will be still greater on their side. Thus hath God promis'd the Assistance of his Spirit to all private [Page 7] men, who sincerely endeavour to find out the Truth; then much less will He be wanting to the Governours of his Church, to whom He hath committed the care of the Souls of those private men, and given power even to confer the Holy Ghost. Are the Scriptures clear to them, much more to those, whom the Son of God hath signaliz'd, and set apart for the Lights of the World? Two Things are usually brought to hinder this Proce­dure: Either that those Promises of Assistance were made only to the Apostles; or else that they depend on the condi­tioned Righteousness of Men. Where, by the way, it may be Observ'd, that by the First of these, the Claim of the People is utterly cut off; and by the Second, they have as small Advantage.

But they who argue this, might do well to consider, that this Objection may strike at the very Foundation of the Faith. For, if those promises of Assistance, which Christ made to his Church be Hypothetical; if they de­pend on the Performance of Men, then may the Foun­dation totter, the Gates of Hell prevail, Christianity decay, and the Gospel it self be lost out of the World, before the End thereof, notwithstanding all Christ's fair promises to the contrary. If they had been confin'd only to the Apostles, the Christian Religion had not long surviv'd its Author; every Martyrdom of an Apostle had pull'd down a Pillar of the Church, and by consequence, the whole Fabrick must have fallen to the ground in the ve­ry first Century of our Lord.

Happy indeed had it been for Christendom, that the Imperiousness of some Modern Bishops of Rome had not brought an Odium, though unjustly, upon Episcopacy in general, that their too much Lording it over the Flock, had not given Advantage to the Enemies of Church-Authority, and their challenging to themselves at least an indirect Power in Temporals, had not alarm'd [Page 8] the Kings of the Earth, to stand up, and take Counsel how they might destroy so dangerous an Ʋsurpation of the pretended Vicegerent of the Lords Anointed.

Happy had it been, if for the Support of their Secu­lar Greatness, they had not wrested the Scriptures to countenance such Doctrines, as have no clear and solid Foundation therein; and that under pretence of making the Church all Glorious within, her Governours all Tri­umphant without, they had not defac'd Her Innocent Beauty, and made Her Militant in the worst of Sences.

However, they can no way be excused, who think they can never be secure from Papal Supremacy, but by demolishing the Evangelical Hierarchy, and introducing a Presbyterian Parity into the Catholick Church; and to avoid the Necessity of having an Infallible Judge, lea­ving every private prepossessed Fancy to the Perspicuity of Scripture, whereby men are often bewildred in a Laby­rinth of Errors, seduc'd into those by-paths which lead to the Pit of Destruction: For, notwithstanding that Beam of Divine Light, which shines so bright in the Scriptures, it seems some men have Eyes either so weak, as to be dazled at the sight of it, or else so blind with Pride or Malice, as not to perceive it: For St. Peter tells us, there are in the Scriptures some things hard to be understood, which unlearned and unstable men wrest unto their own Destruction: And therefore the Unlear­ned should do well to consult their Teachers; the Un­stable, those that are found in the Faith; which brings me to my second general Consideration. That though the Scriptures be clear in themselves, yet Private men, aban­doning their Guides, and following their own corrupt Fan­cies, may deprave and distort them to their own destruction.

Who those Wresters were, or what those [...] are, wherewith St. Peter chargeth the Epistles of his be­loved Brother Paul, I shall not strictly inquire; the [Page 9] Apostle having pass'd them over in a profound silence, it will be difficult at this distance of time exactly to de­fine; yet 'tis not improbable, that either the Gnostick, or Cerinthian Hereticks, were here chiefly aim'd at, who upon a mistake of some Predictions, became the Founders of a Temporal Dominion of Christ after His Resurre­ction; wherein His Followers in their New Jerusalem, should wallow in sensual Lusts and Pleasures, spend the space of a Thousand Years, as in a Nuptial Festivity, and enjoy the all that is in the World; the Lusts of the Flesh, the Lusts of the Eye, and the Pride of Life, in as ample and exquisite a manner, as the most Epicurean Soul could effect or covet: A Fancy, in its first Origi­nal, meerly Jewish; afterwards entertain'd by some Judaizing Christians; and finally, rather rectified than abandoned by some of the Fathers in the Primitive times. And if those sublime Wits, who had all the Learning which either Jerusalem, Athens, or Rome, could boast, were nevertheless mistaken in their Expositions of some abstruse Texts of Scripture [whilst they deli­ver'd their Opinions but as private Doctors] what won­der, if the unlearned and unstable wrest them to their own Destruction?

That they have, de facto, done this, is manifest, since 'twill be hard to instance in any one Century, which is not either chargeable with new Heresies, or the reviv­ing and improving of old. And the most extravagant Opinions, which ever yet saw the light, have still shrouded themselves under the Patronage of Holy Writ. What shall we say then, shall we condemn the Scri­ptures of Sin? Shall we say, That the Scriptures are of themselves either productive of Error, or not a suffi­cient Store-house of Truth? God forbid. The Scriptures are Holy, Just, and Good, but private men wrest them to their own Destruction. And this they do, First, By [Page 10] their Ignorance; Secondly, By their Instability.

I. First, By their Ignorance: where it will be pre­sently objected, that Ignorance is so far from being a cause of Error, or Impiety, that, in a sober sence, 'tis truly the Mother of Devotion. The Wisdom of this World is given in by Tertullian, as the prime Cause of Heresie; None were greater Tormentors of the Scri­ptures than the Philosophers; for which Reason they are branded by the same Author with the Title of Arch-Hereticks: Particularly the Valentinian Heresie, concer­ning the portentous production of the Gods, comes from the Platonists; Marcion's Ʋnconcern'd, and Lazy God, was first set up by the Stoicks; the Mortality of the Soul was the Doctrine of the Epicureans; the Impossibility of the Resurrection of the Flesh, of the whole stream of Phi­losophers.

The Apostle tells us, Not many Mighty, not many Wise, not many Noble, were chosen: cautions his Pro­selytes against Philosophy and vain Deceit, and concludes the Wisdom of this World, Foolishness with God. Where­fore, by [...], Unlearned, in this place, we are not to understand Ideots, and those who never knew Letters; but we must understand those who will not be instruct­ed by the Masters of Divine Wisdom, the Nolentes discere, those who refuse to hear the Church of the Living God, which alone is the Pillar and Foundation of Truth. And so their Learning, like Julian's, only qualifies them to de­ride the Doctrines of a Crucified God, and by their Wis­dom they become the more formidable Enemies of Christ's Kingdom.

Thus, if Lucifer, the Son of the Morning, fall from his Allegiance, whole Legions of the Heavenly Host are involv'd in the Rebellion. That Heresie spreads like the Contagion of a Leprosie, which hath an Arrius for its Founder, and a Constantius for its Promoter: And the [Page 11] Mahumetan ▪ Religion owes as well its monstrous Birth, as its fatal Increase to the Malice and Cunning of an Apostate Jew, and a Renegado Christian. And to give but one instance more, but of a far more Modern Date, and therefore of more dangerous consequence; That unhappy man Socinus, a person otherwise of singular Wit and Learning; but being in this sense unlearned, i. e. having entertain'd so slender a Notion of the Church, as to date a general Defection from the very Deaths of the Apostles; upon this Perswasion, thought it not Rob­bery to make himself equal to the most Oecumenical Coun­cils, to contradict the most receiv'd Doctrines of the Church; and from this contempt of his Mother, to proceed to that daring pitch of impiety, as to deny even the Lord that bought him: so dangerous is it for pri­vate men to rely solely upon the perspicuity of Scri­pture, or to measure the [...] of the Incarnation of the Godhead, his Consubstantiality with the Father, by the scantling of Humane Reason. Cedat curiositas fidei, gloria saluti, was the Advice of as great a Wit as any Age hath bred. Our Curiosity must give place to our Faith; the thirst of Temporal Glory, to the benefits of Eternal Salvation.

'Tis true, by our Reason, we are first dispos'd to be Christians; for no Creature, beneath the Rational, is capable of Divine Revelation; but when once we have given up our Names to Christ, 'tis by our Faith we are saved: but if we assent to no Doctrines, but such as our Reason fully comprehends, this is no longer Faith, but Science; and so we may continue Infidels, whilst we go under the Notion of Christians.

And since we live in such a knowing Age, wherein all captivating the Ʋnderstanding, though it be to the Obedience of Faith, is made the subject of Grievance and Complaint: And that we have to deal with men of such [Page 12] a sceptical Genius, as that they do not only inquire into the Grounds and Reasons of our Faith, but moreover deny our very Creed; with whom a Treatise of Humane Reason is of more Force, than the Revelation of St. John the Divine. To the Consideration of these Men I offer Two Things, which I judge most proper.

I. First, The Answer which Origen made to Celsus; when 'twas objected by that Calumniator against the Christians, that their Religion was built on a very sandy Foundation, which durst not undergo the Test of Rea­son, but commanded its Converts not to Examine, but Believe, and their Faith should Save them. In part he owns the Objection, but wisely retorts it upon his Ad­versary, by telling him, that the Philosophers were the greatest Dictators in the World: Witness the Ipse dixit of Pythagoras, that their Systems contain'd some such se­cret Dogmata, which their Disciples swallowed solely upon the Credit of their Masters. And if the Masters of the Wisdom of this World [which is either Foolish­ness, or at best, but Science, falsly so called] required so great submission from their Scholars, how much greater is to be given to those Doctrines which are contain'd in the Writings of the Evangelists and Apostles, who were Taught of God, and spake as they were inspired by the Holy Ghost?

II. Secondly, I urge the Authority of my Lord Bacon, whose, if any, methinks should be admitted by these Vir­tuosi in Religion; The Divine Prerogative, saith he, ex­tends it self to the whole Man; and requires not only Obedience from our Wills, but Submission from our Un­derstandings. And therefore, as we are bound to obey the Divine Law, though our Wills reluct never so much against it; so are we obliged to believe whatsoever God hath reveal'd, though never so improbable to our Un­derstandings: For if we believe no more than what we [Page 13] can demonstrate to be true, we do not believe the Truth deliver'd for the Authors sake, but the Author for the Truths sake; and so we pay no more Respect to the Oracles of God, than we do to the Writings of Men, though never so much suspected by us. The Faith which justified Abraham, was conversant in a matter in­credible to Reason: And therefore the higher the My­steries of Religion are above our Reason, the greater is the exercise and triumph of our Faith, and the Honour done unto God in Believing. To conclude this Point, Great is the use of Reason in Religion, both as to the manner of interpreting the Scriptures, and the deducing true Consequences, and wholesom Conclusions from thence; and if it be wholly suppress'd, our Religion will degenerate into Superstition; we shall be so far from paying God a Reasonable Service, that we shall offer Him the Sacrifice of Fools. But then it must be kept to a due temper: for, if it be not managed by prudent Guides, 'tis apt to grow wild and extravagant, to hurry us on to a Belief of the Foulest Impostures, to a Practice of the Grossest Impieties, which either the pre­valency of the World, the domineering Enmity of the Flesh, or the implacable Malice of Satan, can propound to be believed or practis'd.

II. The second Reason of private Mens falling into Error, is their Instability in not adhering to their Guides; but forsaking them to go astray in the intricate paths of Error and Deceit. Heresie being nothing else but an Excision from, and Disobedience to the Church in points of Faith. And therefore the Apostle pronounceth an Heretick Self-condemned; one who hath want only cho­sen to himself those Opinions, for an obstinate Defence whereof, after full and plain means of Conviction, he justly falls under the Censures of the Church, is Excom­municated the Assembly of the Saints; and so without [Page 14] Repentance and Reconciliation continues in a very dange­rous estate, if that of Heathens and Publicans be acknow­ledg'd such.

Not in vain then are those frequent Cautions against Falling away, those repeated Admonitions to Perseve­rance, those earnest Exhortations to hold fast the Pro­fession, and contend for the Faith which was once deli­ver'd; those so much inculcated Commands of obeying those who are set Over us in the Lord, Heb. 13.7. Re­member them which have the Rule over you, who have spoken unto you the Word of God, whose Faith follow. Ver. 17. Obey them that have the Rule over you, and submit your selves, for they watch for your Souls. For in vain may those men commit themselves to the immediate Assi­stance of God, who neglect to hear his Guides; and violate His Commandments, in hopes to procure His help and favour: For, from that very moment of time, they cease to be Members of the Holy Catholick Church, they are become Out-lawries in a Gospel-sense, they have lost the Protection of the Heavenly King, and they lay under the Deprivation of the Benefits belonging to the Subjects of that Jerusalem which is above.

And what wonder, if being in this forlorn condition the Tempter take his advantage, lead them into the Wilderness, and there present to their disturb'd Fancies false Schemes of Religion, suggest unworthy apprehen­sions of God; and whatsoever is by him thus suggested, is by them mistaken for new Light and holy Inspira­tions.

And because this Spirit of Delusion dares put forth, among Christians, no Doctrines but such as pretend to be founded on the Scriptures: to this purpose they are wrested and tortur'd, their Scope is mistaken, their Sense abused, their Periods miserably mangled, their whole Design perverted to countenance every Wild Opinion, [Page 15] which either a capricious Fancy can imagine, or a malicious Wit invent. And from hence it comes to pass, that we have as many several sorts of Christians as there are different Humors or Interests of men; and the Gospel with St. Paul, though in a quite contrary sense, is be­come all things unto all men.

And having made thus bold with the Scriptures, it cannot be expected that they should deal more modest­ly with any Authority inferiour to that; the most an­cient Traditions must now give place to new Discoveries. The Consent of the Catholick Apostolick Church be born down by the Dictates of a private, I might say, fami­liar Spirit. Whereas there is all the reason in the World to believe that the Apostles best knew the mind of their Master, that they faithfully and fully communicated their knowledge to their Successors, and so by certain steps and degrees we may arrive at this fundamental Truth: That as the Church is the most faithful Keeper, so the most authentick Expositor of Scripture. Which fairly ushers in my third and last Consideration. That for the preventing Mistakes from rising, and suppressing Errors when risen, 'Tis the duty of Private Men to submit their Judg­ments, in matters of Religion, to the Determinations of those whom God hath Constituted to be their Spiritual Guides and Governours; unless it manifestly appear, That such Determi­nations are contrary to Gods Word. And this I shall assert very briefly both from the Qualifications of the Persons who are appointed to Rule in the Church, and the Rea­son of the thing.

I. And that which first entitles the Governours of the Church to a Superiority over their Subjects, is that special Ordination and Commission, which they have receiv'd from Christ, to instruct the World in all necessary Truths, and that Charge which he hath laid upon others to obey them. If any one listeth to see their Commission, he [Page 16] may find it recorded in any of the four Evangelists. I shall exhibit it, as 'tis exemplified Matt. 28.18, 19, 20. And Jesus came and spake unto them, saying, All power is given to me in Heaven and Earth: Go ye therefore, and Teach all Nations, Teaching them to observe all things what­soever I have Commanded you: And lo, I am with You al­ways unto the end of the World. In which words there are these Three Things considerable: 1. That Christ com­mission'd His Disciples immediately after He had pro­claim'd Himself Omnipotent. 2. That this Commission implies it to be Christ's Will, that all Nations of the World should obey them. 3. That He promised to be with Them and their Successors, unto the end of the World. And there cannot be a fuller instance, of the Perversness of some Men, who, to evacuate and over­throw the Authority of the present Church, will needs confine [...] to some period of time, short of the final dissolution of all things, when time shall be swallow'd up of Eternity; if not contrary to the Gram­matical sense of the Word, yet at least to the design of the Promise, and the nature of the Thing.

Which of the Ambassadours of earthly Potentates ever received so ample a Commission? the Person commissio­ning was Omnipotent. The Commission was universal in respect of Persons, Time and Place; 'twas directed to all the Nations, and to continue throughout all the Ages of the World, and for the Execution of it they were em­powr'd from above; wheresoever they came, they consti­tuted a Spiritual Government, and they had full Power to Enact such Laws as they thought tended to the Ad­vancement of their Masters Kingdom; and they did with Authority, and not by way of Counsel only, as some would have, determine such Controversies as arose, It seemed good to the Holy Ghost, and to Ʋs.

All along their Spiritual progress, if any City refus'd [Page 17] to receive Them, or their Doctrine, they shook off the dust off their Feet against it, as a direful Presage of some ensuing Judgment, as the next words manifestly declare; Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of Judgment, than for that City. Wretched City! how has thy Disobedience ascertain'd, and aggrandiz'd thy Ruine. The lewd Inhabitants of Sodom and Gomorrha shall find more Favour in the day of Judgment, than thy Citizens. Most true it is, their Power was purely Spiritual: Christ, the Prince of Peace, did not commission Generals to destroy, but sent forth Apostles to convert the Nations, by declaring His Laws, and denouncing His Judgments. But then they had no coercive Power of the Sword, which God hath given to Magistrates, to inflict the Judgments which they de­nounc'd. But as they, because living under Heathen Powers, left the Event of their Spiritual Censures solely to the Divine Vengeance, [which they who escap'd in this World, were sure to meet with in the next]; so is it still, unless Kings are graciously pleased to shew them­selves Nursing Fathers to the Church, to enforce Spiritual Censures by Corporal Penalties, and adjudge those Un­worthy the Protection of the Laws of the Realm, who are justly depriv'd of the Benefits of the Church. By all which it appears, that the Church is something else, than a Christian Commonwealth, since there was a Church before the Commonwealth became Christian; and nei­ther the Leviathan, nor any of his Disciples, hath yet been able to shew, how, or when the Church forfeited Her antecedent Right: And that though the Gover­nours thereof may challenge to themselves a Power di­stinct, yet no ways opposite to the Civil; The Shield of Faith doth not clash with the Sword of Justice. And maugre the designs of those, who have Evil will at Sion, this is not to erect Imperium in imperio, much less [Page 18] to set the Mitre above the Crown: Since whatsoever Pow­er, is here challenged as of Divine Right, is purely Spiri­tual, exercis'd to Spiritual ends and purposes; so far from interfering with the Civil, from Absolving men from that Obedience, which is indispensably due thereunto; that wheresoever it takes place, it abates nothing of that na­tural Right which the Magistrate had in the Affairs of Religion: Yet herein it will appear, that the Wisdom of the despised King of the Jews, did far surmount all the Policies of the World; in that he hath so interwoven the Concerns of His Church with the Interest of the State, that at the same time any man shall dare to be­come an Enemy to his Kingdom, he must cease to be a Friend to Caesars.

II. The reasonableness of this Submission will appear from those promises of Assistance, which Christ hath made to them, but not to others without them; much less to others against them: And those are Illumination, Direction and Power. Illumination, in things Obscure; Direction, in things Difficult; Power, to encounter, and overcome all Opposition.

And this may be one Reason, why Christ did not Arm his Disciples with a Temporal Sword; for certain­ly He, who had all Power given Him in Heaven, and on Earth, might have done it, if He had pleas'd, be­cause He furnish'd them with such Extraordinary Virtues, as did abundantly supply the defect of that. Thus they who could raise the Dead from the Grave, needed no other Argument to gain the Living. They who could convince the Consciences, captivate the Understand­ings, beat down the Imaginations, and conquer the Affections of their Adversaries, needed no Sword, nor Spear, nor any of the Bloody Engines of War, to make themselves Masters of the Field.

Now the same Spirit, though not in the same Measure, [Page 19] doth still reside in the Governors of the Church: though they do not equalize the Apostles in working of Mira­cles, diversities of Languages, extent of Jurisdiction; though they have not, as they had, the whole World for their Diocess; yet are they still Bishops of Souls; Pa­stors, and Doctors for the Consummation of the Saints, for the Edifying of the Body of Christ, till we all come in the Ʋnity of the Faith, unto a perfect man in Christ Jesus. Either then let Private men submit to their Spiritual Go­vernours; exercising their Commission according to God's Word; or else let them warrant their Dissent with greater, at least equal Attestations of the Divine Fa­vour; and then there will be no great fear of any danger arising from Dissenting Brethren.

III. The reasonableness of this Submission will appear from their Study and Learning in Divine Matters, and from the far less Knowledge and ordinary Capacity in others. The Apostles, they had their Knowledge of Divine things, either from a constant and familiar con­verse with their Master, or else from that plentiful Ef­fusion of the Holy Ghost, which He vouchsafed them immediately upon His Restauration to His Heavenly Kingdom.

That which was thus wonderfully bestowed upon them, their Successors are forc'd to acquire, by hard Study, great Industry, frequent and fervent Address to the Fountain of Wisdom. For, not only the Knowledge of Languages, a Calmness of Mind, neither ruffled with the storms of Passion, nor distracted with the Cares of the World; but likewise a piercing Judgment, to distinguish between the Literal and Figurative sense, to weigh the scope and coherence of things, to compare one place with another, to illustrate obscure Texts, by those which are more plain, to consult, and find out the sense of An­tiquity, is required to a right understanding of the Scri­ptures: [Page 20] For they do not only contain things of them­selves hard to be understood; but moreover, those very things are rendred more difficult, by the Malice of Satan, and the Cunning of his Agents. The Enemy hath sown such a prodigious quantity of Tares, that 'tis very hard sometimes to find out the Wheat: What wonder then, if such a spawn of Monstrous Opinions flow from the Scriptures falling either into prophane hands, or being interpreted by a private, self-conceited, and unruly Spi­rit? If St. Paul, who was caught up into the third Hea­vens, and was even oppress'd with Revelations; never­theless cryes out, as well for the Difficulty, as the Dignity of his Function, Who is sufficient for these things? Then certainly it can be no Disparagement to the Laity, how­ever quick-sighted they may be in other Affairs, to sup­pose them not such competent Judges here, as those of the Clergy are. And indeed, we hear of very few, though never such Despisers of the dull Clergy in their life-time, but are very willing to admit of their advice and assistance when they come to Dye.

IV. Fourthly and lastly, The necessity of this Sub­mission appears, as 'tis the only means to restore Peace and Unity to the Church; Happiness and Tranquillity to the State, how ineffectual the several Projects of Com­prehension, Toleration, unwarrantable Compliance have pro­ved to effect the Work of Coalition: I mean to Compose those Differences, and Unite those Divisions which so fu­riously Rage among us; we either are, or 'tis to be fear­ed, by sad Experience, may be Taught.

These Projects can only lay claim to an imaginary Happiness, and however plausible they may seem in the Notion, yet may they prove dangerous in the Practice, at least, not attain the ends for which they were de­sign'd. For, in truth, as well may we expect To gather Grapes from Thorns, or Figs from Thistles, as that a Tole­ration [Page 21] of Disagreements, should produce the blessed Fruits of Peace and Concord. These are Contraries, and destroy each other.

Now, what other Expedient have we left but the Re­storing, and Asserting the Discipline of the Church.: That so they, who will neither Hold the Faith, nor keep a good Conscience, by being deliver'd up to Satan, may learn, at least, not to blaspheme. Many and grievous are the Guilts, which are charg'd upon the Church of Rome; yet such is the Exactness of Her Discipline, and the Obedience of Her Sons and Daughters, consequent upon it, as hath hi­therto preserv'd Her from Ruine. Now, if our Fears of the Increase of Popery, be as real, as they are pretend­ed, methinks it should be no ill Policy to learn Wisdom from our Adversaries; for that which preserves a Corru­pted Church from Falling, in all likelihood will make a Pure One to Flourish.

However, we are little the better for being deliver'd from the Slaveries of an Implicit Faith, and Foreign Su­perstition, if we run into Licentiousness, Infidelity, and Irreligion at Home. For, who is so blind as not to see that Irreverence and Disrespect for the Lord's Clergy, hath been accompanied with a manifest Decay of Piety, and a notorious Contempt of the most Essential Parts of Religion? That want of Submission, to the Just and Pi­ously Determinations of the Church, no less Justly and Pi­ously ratified and established by the King and State, hath given Birth to such monstrous Variety of Opinions, as hath scarce left any Fundamental of the Faith unque­stion'd, if not denied; Atheism creeping in by insensible degrees, from indulging too great a Latitude in Matters of Religion.

And now in the Close of All, Let every Man seriously consider with himself the Hainousness and Danger of Schism; and the blessed Effects of Obedience.

[Page 22]The Danger of Schism, in that it breaks, the precious Ʋnity of the Church, alienates the Affections of the Mem­bers thereof. Who, as they have but one Faith, so they should have but one Soul. And so instead of Love, Joy, Peace, Long-suffering, Forbearance, Meekness, Temperance, those lovely Fruits of the Spirit, which adorn private Men, and secure the publick Peace, there arise Hatred, Variance, Emulation, Wrath, Strife, Evil Surmising, Sedi­tion, Heresies, Murders; those ugly Works of the Flesh, which dissolve the Bonds of Society, and exclude Men from the Kingdom of God. How that the Schismatick is arrested with Fears and Jealousies from without, when he considers his Sin of Disobedience against those whom the Lord hath set over him, and the Dreadfulness of the Churches Censures, when justly incurr'd for his Disobe­dience. How that he is tormented with sad and un­comfortable Reflections from within; being Ʋnstable in all his Ways, ever learning, but never coming to the Know­ledge of the Truth; but being abandon'd to the Delusions of a Private Spirit, he is miserably toss'd to and fro with every Wind of Doctrine, till at length he makes an Eter­nal Shipwrack of the Faith.

On the contrary, the blessed Effects of Obedience; how the Humble Christian, by an happy Resignation of his Judgment, there where our Lord seems to demand it, enjoys a perpetual Peace, and Freedom from Dis­pute, together with all his Fellow-Members of the same Mystical Body. As for those great Mysteries of Godliness, which concern his Salvation, though they are above his Reason, yet not above his Faith; and he had rather rely on the Churches Decisions of them, when he finds no place of Scripture plainly contrary to such Decisions, than either give way to his own Curiosity, or heed to the Disputers of this World, left he should thereby wrest them to his own Destruction. And this he thinks he may do [Page 23] with less trouble to himself, and greater assurance of the Truth, and so he continues sound in the Faith, without being skill'd in those unhappy Controversies, in which the Disputers of this World have involv'd it.

And this Harmony of Faith and Doctrine is always ac­companied with an entire League, and Union of Cha­rity, [that common Badge by which Christians were once distinguish'd from the rest of the World] and a Blessed Ʋniformity of God's Publick Worship and Ser­vice, whereby the Members of the Church Militant, in some sort, resemble the Saints of the Church Triumphant.

In a Word, in this Obedience, the Humble Christian goes on securely, and chearfully, in the Ways of God's Commandments; And instead of troubling his Head with the [...] of Religion, practiseth those plain, but most important Duties of Godliness, Righteousness, and Sobriety; which will render his Life happy here, and crown him with Eternal Felicity hereafter.