Of the rule of faith a sermon at the visitation of the Right Reverend Father in God, William Lord Bishop of Lincolne, holden at Bedford August 5, 1674 / by William Jackson ... Jackson, William, 1636 or 7-1680. 1675 Approx. 56 KB of XML-encoded text transcribed from 22 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A47046 Wing J95 ESTC R16801 12861560 ocm 12861560 94682 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47046) Transcribed from: (Early English Books Online ; image set 94682) Images scanned from microfilm: (Early English books, 1641-1700 ; 985:17) Of the rule of faith a sermon at the visitation of the Right Reverend Father in God, William Lord Bishop of Lincolne, holden at Bedford August 5, 1674 / by William Jackson ... Jackson, William, 1636 or 7-1680. 42, [1] p. Printed by John Hayes for Henry Dickinson ... : and are to be sold by R. Chiswel ..., Cambridge : 1675. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Fuller, William, 1608-1675. Faith -- Sermons. Sermons, English -- 17th century. 2000-00 TCP Assigned for keying and markup 2001-10 Apex CoVantage Keyed and coded from ProQuest page images 2001-11 TCP Staff (Michigan) Sampled and proofread 2001-11 TCP Staff (Michigan) Text and markup reviewed and edited 2001-12 pfs Batch review (QC) and XML conversion OF THE Rule of Faith A SERMON , At the Visitation of the Right Reverend Father in God , WILLIAM Lord Bishop of Lincolne , holden at Bedford August 5. 1674. By William Iackson D. D. CAMBRIDGE , Printed by Iohn Hayes for Henry Dickinson in Cambridge , And are to be sold by R. Chiswel at the Rose and Crown in S t Pauls Churchyard in London . 1675. S t Iude verse 3. Beloved , when I gave all diligence to write unto you of the common Salvation , it was needfull for me to write unto you , and exhort you , that ye should earnestly contend for the Faith , which was once delivered unto the Saints . OF how fatal consequence to the Peace of the Church , and the Purity of our Christian Faith the Licentious Preaching of Dissenters hath been , we have had a late , and a wofull experience ; ( Warning enough surely not to trust them again : ) Having seen , not onely the Government , and Discipline of the Church broken down , and all the Articles of our Creed batter'd by whole Legions of Heresies ; But also the first Article , the very foundation of all Religion taken away too ; That it hath been by wise men of late thought a necessary work to prove that there is a God ; and to resume the Primitive Employment of writing Apologies , and defences for the Truth , and Excellency of Christian Religion , as if we had been reformed into the Heathenism of our Fore-fathers . And , though by the mercy of God , and the presence of his Anointed , we have for some years had the Government of the Church restored , and the Solemn Worship of God returned to our Publick Assemblies , yet we do not see , that the minds of the People generally , are resetled upon that firm basis of the Ancient , Catholique and Holy Faith , from which they were once so tumultuously removed : Those contrary winds of Doctrine , that raised that heavy storm , are not yet laid ; and so long as men take so much liberty of Indulgence , God knows when they will : But till then , it can never be unnecessary , or improper , especially in such an Assembly as this , to make use of this verse of St Iude with the variation of one word onely , Beloved , when I gave all diligence to preach unto you of the common Salvation , it was needful for me to preach unto you , and exhort you , that you should earnestly contend for the faith which was once delivered unto the Saints . The Text is plain enough to the meanest capacity , onely some , that think they have a peculiar interest in the word Saints , may be mistaken ; for by that word is meant in plain English , Christians , those that are baptized into the faith of Christ ; for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , spoken of persons in this life generally signifies in the new Testament , and in the Text , being used in the plural number , seems to denote the Collective body of them , the Church . And then faith being taken Objectivè , for the matters or things to be believed , The faith once delivered to the Saints is those Doctrines , which it pleased God in one set time to reveal , and to deposite as a standing Rule of Faith in the Church for ever . There are in the words three things generally observable . I. The nature and immutability of the Rule of Faith ; the Faith once delivered unto the Saints . II. The way and means to preserve this , as it was first delivered ; that ye should earnestly contend . III. The Importance and necessity of so doing ; Beloved , when I give all diligence to write unto you of the common Salvation , it was needfull for me to write unto you , and exhort you — 1. For the Rule of Faith. This must needs be the word of God , in what manner soever revealed , by what means soever made known to us to be such ; as might easily be proved to any that do believe there is a God. And therefore it is , 1. A word , that is some Doctrine or Divine truths , that we are to believe . For it is an a Intellectuall Rule , or a Rule to the understanding , which is to suspend or give assent to the Doctrines of Religion , so far as they disagree , or accord with this Rule . Now , seeing there is no belief , but of something that is affirmed or denied ; there can be no Rule of this , but onely some Doctrines , or propositions presupposed as true , and taken for granted before hand . And this is the way of all Arts and Sciences , which contain such diversity of objects for our belief , and understanding ; Every one of them hath some fundamentall Maxims or Propositions , upon which the whole body is afterward raised , and in Contradiction to which nothing is to be taken for true in the respective science . Now the Doctrine of Christian Religion being the most reasonable Doctrine in the world , is questionless also the most regular and Methodicall , hath in it as much certainty and evidence of a regular Method , as is in any science , and more ; and would so appear to us , had we as clear a comprehension of it , as we have of other doctrines . And therefore agreeably , this Phrase The Rule of Faith , is not to be taken Causally or Formally , as if we sought for a Measure antecedent to the fundamentall points of our Belief , to try them by ; but it is to be taken SubIectivè , or Materially , that is , a Rule consisting of the fundamentall points of Faith , and a formall Rule to determine controversies , and to condemn Heresies by . This was the sense of it , both name and thing , when it came first into use among the Fathers in the Primitive Church , as may be seen by b Irenaeus , c Tertullian , d S t Austin , e Epiphanius , f Nazianzen , g Leo , and the rest of them that treat of the Christian Faith ; Till of late upon the Popes pretensions to an infallible Iudicature , the words have been wrested from their primitive sense , to signifie the arguments and motives that perswade us to entertain the Christian Doctrine it self in gross , or more especially the chief parts of it ; for this seems to be the meaning of them in the Controversie at this day . But these Arguments , or Motives , whether from Reason or Authority are antecedent to this Rule , the ground and means of coming to it , not the Rule it self ; otherwise we should have as many Rules of Faith , as we have arguments from reason or authority , why we believe . Indeed , if we take the word Faith for our Act of believing , a Christians Faith hath this in Common with all other belief , that the Rule , and the object matter of it are the same thing : For the immediate limit , and measure of all belief , is , and must be the apparent truth of the thing proposed ; beyond which our assent cannot go without Error , or believing a falshood ; nor can it fall short of it without infidelity , or want of due belief : & these two properties make a Rule in the most adaequate , and exact sense . But then , nothing can have this apparent truth rightly , and Regularly farther , then as it is consonant to those propositions , on which the truth of it depends , and by which it is to be tried , as by a Rule : So that if men would speak properly and distinctly , as certainly they ought to do in Controversies , especially of this grand importance , by this question , what is the Rule of Faith ? can onely be meant , what , or where are the points , articles or Propositions , that are fundamentall in the faith of the Church ? For , as to points not fundamentall , they depend upon those that are , and therefore do not come primarily into the question . I would not trouble you with so much Metaphysicks , but that they are of so necessary use to clear the foundation of our Faith from that rubbish , and confusion , which the sophistry and petulancy of our Adversaries have thrown upon it ; who in this point make it their business to confound the Notion of a Rule , and a Iudge ; and then all those arguments that prove the necessity of an infallible Rule , are easily brought to prove an infallible Iudge , a Viva regula fidei which some of them make such a noise and a clamor with ; as if a person and a proposition were the same thing . This gives also an easie answer to those of them , that tell us , The Apostles went not with books in their hands to preach and deliver Christs doctrine , but with words in their Mouths , that the Scripture is a dead letter , and much other civil language of the like nature , as they are pleased to give it . It is not , you see , either the letter of Scripture , or the sound of the Apostles preaching , which is the Rule of our Faith ; but the great Doctrines , which they preach't , which were afterwards written ; and is the same Rule of faith , I trow , whether conveyed to us by writing or without it ; as Irenaus tells us of some Christians , that had no written word at all . 2. The Rule of Faith is the word of God , who is our Creator , and supream Lawgiver , and the Author , and object of that immortall happiness , to which true faith leads us . The word of God is indeed a glorious Title , and therefore no wonder that so many have laid claim to it . It would , I confess , look something like an adventure , to range at large through the history of all times and places , in quest of that , which was but once delivered : And yet did the time give us leave to be exact , it would be necessary to examine the claims of , at least , the most vogued , and considerable pretenders . There was never yet any Lawgiver in the world , that did not bear the People in hand , that his Laws were dictated an● given , at least ratified and auth orised by the Deity : But of all these , there is none , except them whose history is in the Bible , that have not been known , and laught at for fables by the most able , and greatest maintainers of them . Those in the Bible are chiefly two , which make up the two volumes of it respectively ; The one , a Revelation made to the Iews by Moses , the other , to all Mankind by Christ Iesus . The first of these appears to any understanding Reader to be wholly relative , and propheticall ; consisting of Prophesies , and other Praesignifications of a great Lawgiver and Prince , that was not to appear , till the world had attended his coming 4000 years . The second volume contains the historicall relation of the life and gesta of that great Prince , and the travels of his Ministers : And therefore our Faith was not , nor could be delivered sooner , because the chief contents , and matter of it are the conception , birth , speeches , actions , and sufferings of this Great One. And so S. Iudes phrase of once delivered is to be understood , of that one age , whvn this Divine Person the Son of God , was incarnate , suffered death , rose again from death , and did actually perform , and transact all those passages and events , which are the object matter of our Faith , and Creed ; and also when this , and all the rest was preached , and attested by them , that had seen these things done , and had Especiall Commission from him to propose them , as matters of Faith to all the world . And therefore our Rule of Faith is contained in the Narrative of Our Saviours pilgrimage , and his Apostles preaching ; that is , in the four Gospels , in the Epistles , and Acts of the Apostles ; which were all extant in St Iudes time in writing , and this writing taken for an undoubted Rule of Faith by the Church , and therefore alone called Canonicall : and so continued , till the many and monstrous changes made in the Faith by the Church of Rome made it necessary for them to look out for another Rule : Wherein how well they have acquitted themselves , shall be seen by and by . In the mean while , her single testimony ought not to overballance so great a cloud of Witnesses , as have deposed , even life it self for the Scripture , and against her own Iudgement for much above 1000 years . Especially , if it be added what arguments the present Church of Rome affords , to prove that the Rule of Faith is contained in the Holy Scripture . I. In the Iudgement of the Church of Rome it contains all necessary points of Faith , and therefore contains the Rule of Faith. Look over their Divinity-writers of all Sorts , Especially of Controversies and bodyes of Divinity , The decrees and Catechisme of the Councill of Trent ; You will find them , as well as we , labouring to prove their main points out of this written Word ; Yea , the very infallibility of the Pope , and such other doctrines , as they set up against the Scripture . And this they do in the first place , as may be seen in Bellarmine , and other their best writers , as fetching their prime foundation from thence . Nor have they been so bold as to say , that they make use of Scripture onely ad hominem , and not that they believe it ; For however they may deal with us in Controversie , it is to be hoped they are more faithfull to the Souls of their own People . So that , would they be true to their own Consciences , and the Consciences of their flocks , they must return to the Rule of Faith contained in Scripture , and confess with the said Bellarmine , that Sacra Scriptura is Regula credendi certissima & tutissima , The most certain and safe Rule of believing : That so all Christendom might once again , if possible , have one Faith. II. The Rule of Faith in the Church of Rome is contained in the Holy Scriptures , or else they have none ; Yes , may some say , The Church of Rome in full Council teaches us , that her Faith is contained in libris scriptis , & sine scripto traditionibus , in the written word , and in unwritten traditions ; But then they must mean , either , that some of their Articles of Faith are contained in the written word , and othersome in unwritten traditions onely ; or , that all their Articles are proved , partly from the written word , and partly from unwritten traditions . Not the first , for they endeavour to prove all out of Scripture , as was shewed even now ; Not the second , for Divine warrant from the written word ( if they have it ) is surely a sufficient Basis for any , or all the Articles of their Faith ; and tradition or the voice of the Church , being but an humane testimony , cannot cause a Divine infallible Faith. Yes , The testimony of the Church , say they , is divine and infallible . But here they lie cross one to another : For , by the voice of the Church , some of them mean a traditional delivery of the Faith from age to age without writing , as the Roman Catholick writers of England especially : Others mean the voice or sentence of the present Pope or Church , as the great Pontiff and Court of Rome with the Iesuits , and other their close Adherents : And these are as profest adversaries to one another , as they are to us : Those laying the stress upon the indefectibility of Oral , and Practical tradition : These upon an infallible assistance given to the present Pope , or Church . And so far hath the opposition between them proceeded , that our Countreymen have been , about twelve years since , condemn'd at Rome of Heresie by a solemn censure of the Inquisition , for their stiff maintaining tradition in opposition to the present Infallibility : And on the other side , they of Rome have been condemn'd by them in England , for their illimited Pretences to Infallibility . And which is worst of all , both have forsaken the Faith of their Trent-Fathers ; For they profess to receive the written word , and unwritten traditions pari Pietatis affectu , & Reverentiâ , with equal devotion , and submission ; But our assertors of Tradition are for it alone in opposition to the Scripture ; and the pretenders to a present Infallibility think themselves able to overrule both Scripture and Tradition . Whereby you may see , that since they have quitted the old foundation , they have not been able to fix any , that all their members can agree in : And withall may be seen , how necessary an implicite Faith is for those , that will be of the Romish Communion ; since , did they use but half an eye , they must needs discover , instead of A Guide in Controversies , an endless Maze : wherein , it is no wonder , that many , even of the greatest Wits , lose all Religion , and take up in Atheism . But we have many and greater arguments for this point ; more , and more convincing , then for any one point , either in Reason , or Religion , except it be for the Existence of a God. It will be impossible to speak to all , and it will be too great an ingratitude to the goodness of God to omit all : I shall therefore mention two or three of them . I. This book alone contains a Doctrine , and institution without error , and which therefore by vertue of that qualification can alone be an infallible Rule of our Faith. It is strange to consider , that for so long a time as it hath been in the world , so much read , and canvass'd , and written upon , more then any other book whatsoever ; nay , I might say , but that it would look like a solaecism , more then all other books put together , so many Commentaries , Annotations , Paraphrases , Versions , Animadversions , Scholia critica , & Anticritica , Collationes , Lucubrationes , Diatriba , Exercitationes , Myrothecia , Antitheses , and a hundred more sorts of disquisitions , and discussions of the truth of it : Yet not the least error , or misprision of error hath been found in it . An abundant proof , that there is none in it , that it is the dictate of an infallible understanding , which could not be put forth into the world for any other end , then to be a standing , and infallible Rule to Mankind , who is of their naturall condition confessedly overrun with Error . II. The Scripture contains the onely doctrine , that ever could prevail upon Mankind in that way , which the Rule of Faith onely doth , and can prevail ; And that is , by the strength and power of the light and truth , that shines in it ; and by the assistance of that Almighty arm , which never vouchsafed to give the Testimony of a Miracle to any thing , but to Truths of the greatest Consequence . Did it not , think you , seem strange to those that lived in the times , when it was first published , and did observe a doctrine so unlikely to take , either with the weakness and humour of Mankind in Generall , or with the pomp and powers of the world in Particular , as the worship of a poor beggerly Iew , which was our Saviours condition while he lived , and a crucified and derided Malefactor , which were the terms , whereon he suffered ? That this weak , and creeping pretender unarm'd , and unattended by any , but poor and ignorant men , that in worldly respects were indeed ( as they confess'd of themselves ) the very refuse of Mankind , like Master , like Apostles ; That it should notwithstanding , in less then fifty years , obtain so great and universall an Interest in all parts of the world , as to shake , and in few years after to overthrow all Religions , that had had so long undisturbed , and unquestioned possession ; Maugre that multitude of Priests , and Daemons by which they were maintained , and all that might , and opposition which the supream Powers of the world , the malice and cunning of the devil , yea , the very bent , and inclination of all Mankind could set against it ; And this without any humane helps , but onely the bare preaching and proposall of it ; Which from the mouths of such ragged , and forlorn Commissioners , as were employed , must , and did much prejudice the promotion of it . Especially , considering what absolute obedience it required of bringing down , even every imagination ; and what hard terms is propos'd of mortification , taking up the Cross , and forsaking all that was before counted dear in this world ; and , which is hardest of all , requiring self condemnation , and that in instances of greater and more pungent concernment , then the world had before been acquainted with . What could any sober man in those days Iudge from these things , and many more of the like Nature , but that it was a Doctrine given by the Supream Lord , and Lawgiver of the World to be an absolute Rule , both of Faith , and practice to all the World ? III. The Scripture contains that doctrine , which alone of all doctrines , that ever were publish't , doth entirely agree with the Soul of Man , and with the principles of reason within him ; And which consequently can alone be an infallible help to his understanding , and propose a Rule of Faith to him . It teaches us the same lessons , that we learn from the light of Nature ; that there is a God , that he made the World , and governs it , that he punishes the Evil , and rewards the Good. It instructs us in the knowledge and belief of these , and many more such doctrines , more clearly and convincingly then all the Philosophy in the World ; so fully and undeniably , as force the Soul to have what arguments and discourses she drawes from her own bottom , and to betake her self to this word , as the onely safe and impregnable rock , and hold of Truth . It informs , and extricates our Souls from those errors , and perplexities concerning our own nature and condition , which reason makes us sensible of , but can neither remedy , nor clearly discover . In all the infinitely various , and entangled Cases , wherein men are concerned , it never so much as once crosses their reason or understanding , but always helps it forward . It is the onely Doctrine , that ever taught mankind to abstract from the world , to disengage Religion from worldly designs , and temptations ; without which it is impossible , that our understanding should attain the full liberty of Iudging , or the true measures of believing . It calls up the mind to those sublime and heavenly contemplations , to that divine and inflaming ardour ; as force reason to stand at a distance , and acknowledge , that her most refined and studied wits , her most severe Stoicks and Recluses had not so much , as the husks of that fruit , which this Tree of knowledge and life affords ; That the strength of all her productions , were they never so genuine , cannot enrich her votaries with so true and solid learning , with so pure and charming a holiness , with so firm and delicious a happiness , as the meanest of the students of this Book are enabled to attain . It propounds mysteries of so high and glorious a nature , with so much Naifvetie , so much clear & native perspicuity , and so much commanding and dreadfull Majesty , as cannot be communicated any whence , but from that infinite and eternall Wisdom , who is alone able , as to discover and reveal , so to comprehend fully the Mysteries contained in the Scripture . Mysteries so much above our weak reason , so attractive of it , and so healing to it ; as may from their own nature and merit claim and exercise the Energy , and Authority of a Rule of Faith. IV. Lastly , Scripture contains the onely doctrine , that ever could obtain to give law to all the world , and the first that ever pretended to so large a Iurisdiction . But the Rule of Faith , as it is absolute , & admits of no appeal ; so the extent of it is illimited and universall , over all Persons to whom it is made known , of what nation , age , quality , or pretence soever : And that , both in respect of the contents of it , which are of a like importance to all to receive , and believe ; as of that power by which it stands , which is a like Soverain over all . Now call to mind what was done in the world for the first 4000 years , at the end whereof this Doctrine was revealed , and you will find as many Lawgivers , and Masters of Religion almost , as Countries ; Nor have there been since any pretenders to an Universall Monarchy in Religion , besides his Infallible Holiness of Rome , and the Seraphick Author of the Alcoran ; But S. Iude tells us , this Faith was delivered when he wrote his Epistle , and therefore both these are cut out by a far elder claim . And the Ancients made use of this very Topick , viz. The universall extent of the Gospel , to prove that main point of Faith , on which the rest depends , namely , the Divinity of Christ the Author of it . No Book ever came neer that high pitch of historicall credit , that this hath had ever since it was publish't : And he , that brings but that belief with him to the reading of it , cannot upon reading , but believe it is Divine , and look for a Rule of Faith in it . In a word , it hath the two Essentiall properties required in a Rule , Certainty in it self , and Evidence to us ; both which appear a Posteriori , from the constant Consent of all Churches in one abstract of things fundamentall to Salvation taken out of it : And we have as much proof , that it is to be such , as we can possibly have , suppose it were so . And now surely it may seem a strange presumption in flesh and blood , to attempt to put down this Oracle from that praeeminence , and power over the Faith of Christendom , wherein the Almighty did at first place it , and wherein it hath by undoubted possession prescribed for so many ages since . An attempt , that could not have entred into the hearts of men ; if extream , and overgrown corruption both in Faith and manners , had not first thrown out all fear of him , who hath threatned utter excision to all them , that dare add to , or detract from his word . To him we must leave them , who will stand by his own word , and bring to light the hidden things of dishonesty ; and consider what returns of duty become us , and they are especially three . I. The first is that , which is to appear in us in the first place upon the receipt of any mercy , or blessing whatsoever ; and that is thankfulness , and gratitude , that we offer up a sacrifice of praise and thanksgiving , and that for this it be a dayly sacrifice , because this word is of more necessary , and frequent use to us , then our dayly bread . II. A chearfull , and absolute resignation of our Faith , and Understanding to it . III. A zealous , and unwearied endeavour to keep , and maintain this Faith whole , and untainted in all trialls and oppositions . The third we are now to speak to , expressed by S. Iude , in these two words , Contend earnestly , which Iointly imploy these two things . 1. The use of all means necessary to attain so noble an end . 2. Zeal , and perseverance in the use of them . I. The means most likely to preserve our Faith are , I conceive , these that follow . 1. The Preservation of the letter of Scripture intire and uncorrupt , and a diligent study of the literall meaning of it ; For we do not by the Scripture understand the bare characters abstracted from the sense , as a bold SerIeant of the Church of Rome is pleased to say of us , but by what Authority appears not ; Possibly it may be some remnant of his weak Faith before his defection , which by his defection seems to have gone no farther , then the bare characters , never to have been well grounded in the true sense and meaning of it . We mean by Scripture the literall sense of it , especially in the points fundamentall to Salvation ; which are the very points of Faith , not , as he saith , of which this Rule of Faith is to ascertain us , but of which it consists , which make it up , as the parts make the whole . These , we say , are contained in the first , and most obvious sense of the words of Scripture ; God being graciously pleased to lay them open to all capacities , and so making it a common Salvation , as S. Iude here calls it : As common reason will teach us , that any Writer , that would be understood , will endeavour to deliver the main parts , and substance of his discourse most plainly , and expresly . And therefore it is no wonder , that the mysticall exposition of plain Scripture prov'd so mischievous to the Faith of the Ancient Church . But so long as we have the letter of Scripture whole , and understand the literall meaning of it , so long we have our Rule of Faith safe . I shall not need to tell you , how both the one , and other are best done : by a study of the Originals of both Testaments , by comparing the severall ancient Copies , Versions , and Paraphrases , especially the Septuagint , and the Chaldee Paraphrast ; by observing the various readings and applications of places , as we find them scatter'd in the writings of the Fathers , and many other ways , wherein you are better experienced then my self . 2. To preserve the Faith , it is necessary to distinguish in the Scripture points fundamentall from those which are not so . This was proposed by the wise and learned King Iames , as the best expedient for ending the Controversies of Christendom . For as no book or doctrine ; so especially , not the doctrine of the Scripture can be well understood , much less maintain'd , without an Analysis , separation , and digestion of the parts of it : It being a Collection of the writings of so many Pen-men , and those written upon severall occasions , no one regularly delivering the whole Faith. Now by Fundamentall points we do not mean necessary for all to know and believe to Salvation : for to some more , to some fewer , are necessary , according to their severall abilities , and opportunities ; But we mean points principall , and most essentiall in respect of the whole System of the doctrine of Salvation , such as are necessary to make up the Unity of the Faith , and so constitute a Church . A perfect Catalogue of these we have in the Apostles Creed , so called , as the Fathers generally tell us , because made by the Apostles before their dispersion to be a Rule in their preaching . And therefore we need not go so far for a Rule of Faith , or look upon it as so strange a thing , and so difficult to find , having it in our dayly prayers . For this Creed is I conceive proposed in the Church of England to her Sons , and Daughters as a Rule of Faith , and was therefore in the beginning of the Reformation injoyned to be taught the People in English , together with the Pater Noster , and Ten Commandments , the Breviats of our petenda , and agenda respectively , as that is of our Credenda ; And hath been therefore commanded ever since to be repeated twice a day , that we might not , if possible , be to seek in so necessary a thing , as the Rule of Faith. This Creed the Ancients appeal to , as to their Rule of Faith , and thought their Faith sufficiently secured , so long as this was stuck to : Especially , as it is opened in some parts by the Catholique Creeds of Nice , Constantinople , Ephesus , Chalcedon , and Athanasius . This way they took to defend the Faith , and with good reason , for the defence of the Articles of our Creed involves the defence of all the Catholique Doctrine ; As in all sciences , the principles Iustifie those Conclusions , that are truly made from them . 3. For the defence of the Faith it is necessary to study the old Ecclesiasticall Writers , Fathers , Councels , Historians , or whatsoever other they be ; For a great part of the points of our Faith being matters of fact , such as our Saviours Birth , Death , Resurrection , &c. And our knowledge of the rest , that are not matters of fact , depending upon those that are , they must in reason be best learned from the study of those books , where they are best delivered historically ; whereof Scripture is the first , and most Authentick record : And next to it , are the Christian writers of the eldest times ; For what is not recorded in Scripture cannot now be expected any where but in their writings . Tradition , ( whatever some men would make of it ) having so early , and so grosly fail'd in the business of Easter , admitting infants to the Eucharist , and some other things . Besides , the many and great conflicts that they had with the Hereticks , who oppugned the chief points of Faith , give us a sight of all that can be objected against them , and of enough , though not all , that is to be said in defence of them . We do not say , they are to be read with an implicite Faith , as the Scripture is ; The infallible Inspiration of the Holy Ghost being withdrawn , when the first Planters of the Gospel had finished their course , and left the Word written ; Yet , it seems , the Holy Spirit did not take away all his extraordinary light at once , having guided them to profess , defend , and deliver to us a more pure , and unmingled Faith , and this embraced with a more fervent , and divine Love , then the following ages could boast of . How carefully the Church of England hath followed the ancient Fathers in this matter of Faith , how much she relies on their Iudgement herein , appears from the constant allegations of her ablest defenders since the Reformation , and from her own act in Convocation , 1571 ; where she forbids her publick Preachers to propose any thing to the People , as matter of Faith , but that , which Catholici Patres & veteres Episcopi ex S. Scripturae Doctrinâ collegerint , which the Ancient Pastors , and Catholick Doctors of the Church have drawn out of the Holy Scripture . And it were no great boldness to challenge all her adversaries to show , where she hath once swerved from this Rule , or own'd any one point of Faith , which she hath not proved ( after Scripture ) from a full consent of the Ancient Church . To these must be added the study of the Schoolmen , and of the chief writers of all Christian Churches that are , or have been : Since , what is confess'd , that there always hath been , and now is one Catholick Church , therefore one , because professing this same Rule of Faith , is to be demonstrated from the records of the severall Churches in the volumes of their Writers . 4. The fourth means is the often teaching , and explaining these chief articles , and other approved , and authorised forms of sound words to those , that are most apt to learn , and use best to remember what they learn ; And they are the younger sort , to whom these points are made most intelligible by the familiar way of Catechising . This is doubtless , next to the inward operation of Gods grace , the best and most effectual preaching , and planting the Faith in any Soul. To these it is commonly delivered in the most plain and free manner , without any false glosses , or sophistry , which may hide or adulterate the light of it : And in these tender and untainted minds it finds the least enmity , and opposition , obtains an easie quiet , and secure possession , and growing up with them becomes a rock , and shelter against the winds of strange doctrines : Whereas on the other hand , even the reading of the written Word of God , and much more the hearing of it paraphras'd upon in popular discourses and sermons , is of far less use , often of dangerous consequence to those , that not onely want their first principles , but it may be are leavened with false ones . And therefore it is necessary , that this be done , as was said , with approved , and authorised forms of words : For as the wisdom of the Church is best able to prescribe , what is generally necessary for all her members to know , and believe for their souls health ; So the interest , that both Church and State have in the right principling of Youth , make it our necessary duty to teach what they prescribe : Otherwise we can never answer it to God , who hath made us accountable to them ; nor can we give them any security that their people shall be brought up Orthodox in the Faith , or obedient and peaceable in the State. And it proves the better defence of the Faith , the more eminent they are , whose tender years are well seasoned ; as those of the best strength of naturall parts , and quickness of wit , and inclination to learning . Those that are naturally disposed to be religious , lest they prove Zealots in a wrong way ; Those that are likely to become Ministers of holy things and Stewards of this Faith ; Those that are of more then ordinary quality , even in worldly respects , as Birth , Riches or Favour , especially the families of Grands , and Princes . What advantages the Iesuits , above other Orders , have made of this , is not unknown ; and any one may see , that so long as these are made sound , and resolute for the Faith , there is the less danger of error in the rest . 5. The fifth means is by conflicting with , and suppressing all Hereticks , and Dissenters from the Faith , and extinguishing their Heresies , and Errors . This is properly to Contend , because it is against the adversaries of the Faith : And is done three ways especially . I. By confutation of their errours ; And that first , by Personall Congress , and disputation . This way our adversaries have of late been a little shy of ; having found , that neither their art , nor their zeal will maintain a bad cause before Iudges , who are not afore-hand at their devotion ; which they of Rome are not to expect in a Reformed Church , and I hope the rest will no longer find in the Church of England . And secondly , Their writings are to be answered with writings . And this way , their Arguments have been so sifted , and run so far , that controversies are on both sides drawn to the very dregs of opposition , and nothing new hath been objected of late , that is materiall : Yet , so long as they continue their batteries , we are not to sit down in silence , but to stand upon our Guard , lest we should betray that Faith to their importunity , which hath been so well defended against their arguments . II. The second way to suppress Heresies , is by acts of Convocation , and solemn Censures of the Church . This was the way of old ; The Fathers met in Synods , or Generall Councils , as the cause required ; to make provision against Heresies , as they rose , and infested the Church . But the late Disciplinarians have , it seems , thought the preservation of the Faith an easier work , and not of such Publick and Catholick concernment ; and have therefore in their new Model ordered Heresie to be Iudged in the Kirk-Session or Consistory , where are no more then the Minister of the place , and one Lay Elder or two : As if Heresie were so small a crime , as to be fit for the cognizance of two , or three no better Iudges : Or , as if any but the Clergy had power to Iudge of it ; This is utterly a great mistake , and miscarriage ; for Heresie , being at least a perversion , and so in effect a denial of some point of Faith , is a crime of the highest nature , as striking at the Churches foundation : And the Ministers alone are the Guardians of the Faith : And the Clergy in Convocation ( next to a Generall Council of the whole Church ) are the supream Iudges of all Controversies about it . So God himself ordained in that Church , which , of all the Churches of the first Plantation , was most troubled with Hereticks , and that was the Church of Corinth . 1 Cor. 14. 32. The Spirits of the Prophets are subject to the Prophets . That is , the doctrines of private Teachers in every Church are to submit to , and so to be allowed , or condemned by the concurrent Iudgement of all the Pastors of that Church ; which is not to be had , but in a Council of that Church , or a Convocation . As in all sciences , and callings , the concurrent Iudgement of those , whose proper employment and study they are , is the most likely , the most legall and authentick , and the derniere determinations . The King onely calls the Clergy together , and proposes to them , leaves them to debate , and determine : And though the Statute-Law set the temporall penalty for Heresie , yet it takes from the Iudgement of the Church , what Doctrines are Hereticall . A prudent , and a Christian constitution : For should the secular Power undertake without the Church to Iudge what is Heresie , it would give the People Iust reason to suspect , that it was not matter of Faith , but reason of State , that swayed the determination , which is the next way to cast all Faith and Religion out of their minds . Whereas on the other hand , a publick condemnation of Heretieall doctrines by the Ioint voices of them , whose cure and calling it is , must in reason have the most universall influence in any Christian Church , that is not neer its Apostasie . What is the cause , why nothing hath of late been this way done against the many Sects and Heresies , that trouble us , I may not say : but I must needs think , that the want of it is a main reason , that they are not lessened , but rather increased : And , if this want continue long , will be followed with a diminution , and decay of the Churches power ; of the purity , and stability of the reformed Religion professed in the Church of England ; and in fine , if not redressed , with the ruine of both . III. The third way for the suppressing of Heresie is the making , and executing of good laws for the silencing of Hereticks , and Dissenters from the Faith , and hindring their practices . And herein the secular Arm is to interpose as the nursing Father of the Church , and Defender of the Faith. For though the Church solely denounce Hereticks , yet she hath no power now to punish them temporally , but what the Civil Magistrate invests her with ; who is therefore constantly to assist her . And this not without absolute necessity ; for they are a sort of People , that have obstinacy in their very Nature , and definition , and are generally insensible of spirituall coercion . In this work the Godly Emperors of old were very diligent , as appears by severall of the ancient : Laws , especially in the first book of the Code . And , how the rules of Government come since to be so much changed , that the giving liberty to the inveterate , and avow'd enemies of the Church , and Religion established , shall be now thought the best , and onely way to make them obedient , and fit to be trusted in the Church , deserves well to be considered . Certainly , had their practises been as well obstructed by the execution of good laws , as their opinions have been fully confuted by the writings of learned Men , there had been by this time no pretence for a debate about Indulgence to Dissenters . And what ever event may in point of prudence be expected from this ; It cannot be thought , but that the many extravagant and blasphemous fancies , so freely published , in Print , in the frequent Meetings of Dissenters , and other ways ; Opinions so repugnant to the Christian Faith , and destructive of true Piety , will now have the same malignant influence , and effect upon both , which heretofore they used to have ; And will diffuse a venom too strong for any help , but that Power , which planted the Faith in its first Purity . And withall , it is to be feared , that the great dishonour done to the Majesty of God , the injuries done to our meek and most blessed Saviour , and to the most holy and sanctifying Spirit , by these blasphemous opinions , and by that wanton liberty they have of walking abroad with Publick connivence , will bring upon us a guilt and wrath from God , not to be expiated by another twenty Years suffering . VI. The sixth means to defend the Faith is , by a dayly and constant confession of it , in all times and trials , even of death , and Martyrdom . We are taught to profess our Rule of Faith twice a day in our publick prayers : And upon good reason ; For as all truth desires nothing more , then that beauty that is native to it to commend it to our belief , and best defends it self against all contradiction , when it appears most naked : So certainly , truths of so illustrious a magnitude as the Articles of our Creed , cannot be better preached , and maintained , then by an open , hearty , and constant profession of them . The most difficult service , which they require of us in the greatest opposition , is then but to own them , with which alone we gain an absolute Conquest over all the World , 1 Iohn 5. 4 , 5. This is the victory , that overcometh the world , even our Faith. Who is he , that overcometh the world , But he that believeth , that Iesus is the Son of God ? Our Faith is the purchase of His exinanition , and therefore the Cross the inseparable badge of it ; not to be laid aside when God puts it upon us , without certain loss of those Heavenly Ioys , that attend patient suffering for the truth , and Martyrdom ; which , as it is of peculiar benefit to those , that faithfully wade through it , sanctifying that death , which we owe to Nature for sin , and raising it as a gift of Faith , and Patience offered up acceptably to God ; So it did of Old , and always will give the greatest renown to the Christian Faith and Name ; being , next the Miracles wrought by God himself , the most pregnant , and visible testimony of the Power of the Holy Ghost going along with the Faith. And of this the first ages of the Church are a sufficient proof . These are some of the proper and direct ways of contending for the Faith ; There are others , that come in as Auxiliaries , and serve onely by consequence . The chief of which are these two . 1. Holyness of life , Purity of mind and conscience . This is the proper vehicle of true Faith , 1 Tim. 3. 9. Holding the mystery of the Faith in a pure Conscience , Cap. 1. 19. Which some having cast away concerning Faith have made shipwrack . Long gathered habits of vertue , or vice insensibly cast the Soul into a setled state of good , or evil respectively . In which case , from the dictate of self-preservation , as all things else , it naturally seeks , and adheres to such principles , as will make good , and maintain the condition it is possest of . If the condition be good , it appeals to Faith , as the author , and refuge of it , in the strength whereof it stands , and in the encrease of it doth triumph , and glory : If the condition be evil , then Faith appears as a witness against us , and a tormentor ; and the Soul cannot contemplate it without horror , but must turn aside , and betake it self to the refuge of lies , some doctrines however false , yet plausible , that may help it at present to silence the fear of a Iudgement to come ; Which Article , and severall others , as remission of sins , the resurrection , and eternall life are absolutely inconsistent with a continuation , and security in evil courses . It is true , Faith is supernaturall Grace , infused into our Souls by God himself from above : Yet it is liable to be disturbed , yea , and ejected too by the strength of our own corruptions , and the powers of darkness raigning in us . These stifle and extinguish those motions and illuminations , whereby the holy Spirit doth usually work Faith in us ; Who though he delight to dwell in Tabernacles of Clay , in the hearts of the Sons of Men , yet abhorrs and flyes from the tents of the wicked , especially the proud , and the sensuall . And it is notorious in the history of the Church , that the great Heresies , that troubled it of old , had their birth from one of these , either the Ambition , or Debauchery of their first Broachers . 2. The next means , Is to preserve the dignity of the Ministers of the Gospel , who are the Dispensers of this Faith. Did Christians generally found their belief , and practice upon those rules , and principles , by which they are to be measured , there would be the less need of this ; But it is obvious to be observed , that men commonly begin with the esteem of a Person , or Party , and then raise their Faith according to the dictate of that Person , or Party . This the Hereticks of all ages have seen , and therefore made it their first business to worm themselves into vogue , and credit ; being sure they must needs be Masters of their Faith , whose understandings their reputation had first blinded . And indeed we cannot reasonably expect , that our Doctrine should gain much upon the minds of those , that despise our Persons , or Callings : which , God be thanked , at present is not , nor lightly can be done by any , but such , in whom Atheism , or Fanaticism hath smothered , if not destroyed the power of Religion . All Nations not wholly barbarous have lookt upon it , as both the security of their Religion , and Glory of their Countrey , to have the estate of their Priesthood maintained in honour , and plenty ; And it were much to be wished , that the Reformed Churches of Christendom had not been in this point more sordid , and sacrilegious , then all other Christians , not to say Nations , in the World. We have seen verified in England , what was upon this miscarriage in the Reformation foretold by the most learned , and Iudicious Writer of his rank among the Protestants , That the time of Religion , and the Service of God would likely fall , as the age of Man , within seventy or eighty years ; and what followed , would be small Ioy to them that beheld it . And we are yet to pray and hope , that the little , that remains may escape , if possible , all fears and Iealousies from the luxury , and profaness of the Age ; The naturall issue of which vices in conjunction is the devouring of holy things , and then an open Apostafie from the Faith : Unless Gods mercy make them childless , as unlawfull embraces often prove . I have now sufficiently tired you with a lame account of some things , in the right management whereof the continuance of our Faith is greatly concern'd : And had we hearts to make use of them with that Zeal , and constancy , which the greatness of the Cause it self , and our unchangeable concernment in it require ; ( and was the second part of our earnest Contention proposed ) they would not fail through Gods blessing , who never deserts the Cause of Faith , to make our Church , and People happy . But they have generally had that bad fortune , that other good things have , to be better known , and valued from the want , then from the enjoyment , and benefit of them . A miscarriage , which surely we have since his Majesties most happy Restauration been guilty of . A miscarriage , that must from the notion , and nature of it make Mankind miserable : ( all happiness consisting in the right apprehension and enjoyment of the good we are possest of ) And the more extreamly miserable , the greater Importance and Necessity the things themselves are of : which was the Third member of the Text , and hath two parts ; First , the importance of our carnest contending for our Rule of Faith ; It is the securing of the foundation , and the very Being of the Church , and the Pillars of our future Happiness , and undoubtedly of the greatest consequence . Secondly , the necessity of it , now the Greater , because of the restless importunity , and unrestrained licenciousness of our Adversaries ; which is so visible , and causes so much complaint already , that I shall not spend time in speaking of it , nor I hope need to caution you to defend yourselves against it . Yet must not forget to put you in the right way to do it ; and that is , by laying at home in your own Souls a good foundation of this Ancient , and Holy Faith , by a diligent learning of , and resolute adhering to these Articles , to this Rule of Faith ; as it is literally delivered in the plainest places of Holy Scripture , and comprised and explained in the three Creeds ; and the Church Catechism . If we forsake these holds , there is nothing in the Christian World can secure our Faith : These we are therefore constantly to teach our Flocks , and they diligently to learn , and to consider that exhortation of the Apostle , Hebr. 13. 7 , 8 , 9. Remember them , which have the rule over you , who have spoken unto you the Word of God , whose Faith follow , considering the end of their conversation ; Iesus Christ the same yesterday , and to day , and for ever : And be not carried about with divers and strange doctrines . FINIS . Notes, typically marginal, from the original text Notes for div A47046-e200 a Sure Foot. Disc. 1. Para. ●7 . b Lib. 1. capp . 2 , 3. c De Praescript . Regula est autem fidei , ut jam hinc , quid credamus defendamus , illa scilicet , quâ creditur unum ominino deum esse — Haec regula à Christo — Instituta nullas habet apud nos quaestiones , nisi quas Haereses inferunt , & quae Haereticos faciunt . Ceterùm , manente forma ejus in suo ordine , quantum libet quaeras & tractes — Fides in regulâ posita est — Cedet Curiositas Fidei — Certè aut non strepant , aut quiescant adversus Regulam . Idem de Veland . Virg. Regula quidem fidei una omnino est , soimmobilis , & irreformalis , credendi scilicet in unicum Deum omnipotentem mundi Conditorem — d Serm. de temp . 119. Symbolum est breviter complexa Regula fidei — Idem de fide & symbolo . Idem de Genesi ad literam . Catholica fides — Est haec Deum Patrem omnipotentem universam creaturam fecisse . Idem similiter pluries alibi . e Adversus Valentin . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Contra Marcosios versus finem . In Ancoratu versus finem . In compendiariâ verâ doctrinâ . De fide Catholicae & Apostolicae Ecclesiae . In Marcelli fide conscriptâ . f Ad Cledonium adversus Apollinarium Orat. 52. Fidem Nicaenam vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vide sequentia ibid. Idem Contra Iulian. Orat. 3. g Epist. ad Pulcheriam August . Siquidem ipsa Catholici Symboli brevis & perfecta confessio — Tam instructa sit munitione coelesti , ut omnes Haereticorum opiniones solo ipsius gladio possunt detruncari : Hujus symboli plenitudincm si Eutiches — Sure foot . Disc. 4. Par. 5. Lib. 3. Cap. 4. Verbo Dei. ● 1. cap 2. Concil . Triden . Sess. 4. Ibid. 1 Cor. 4. 13. S. Mar. 13. 10. Sure foot . Disc. 2. para . 2. Ibid. Edw. & . Injunct . 5. Q. Eliz. Injunct . 5. Rubr. before the Apostles Creed . Canon . de Concionator pag. 19 True relation of the Form and Government of the Kirk of Scotland . 1640. Primo Eliz. cap. 1. Hooker Eccles . Pol. l. 5. par . 79.