THE AUTHORITY OF Church-Guides Asserted in a SERMON Preached before our Late GRACIOUS SOVEREIGN King CHARLES II. At Whitehall, Octob. 17. 1675.  
By Miles Barn, D. D. Fellow of St. Peter's College in Cambridge, and Chaplain in Ordinary to His Late MAJESTY.  
Published by His Majesty's Special Command  
The Second Edition.  
LONDON, Printed for Richard Green Bookseller in Cambridge. 1685.   

The Preface to the Reader.  
Reader,  
THIS Sermon being the last which I had the Honour to preach before our late Gracious Sovereign of blessed and immortal Memory; and having been so well approved of by Him, that I received his Commands twice for the printing of it, and his Defence of it after it was published, I now again present to public View, yet not without some apprehension of danger; for if, notwithstanding the Royal Command and Defence of that Sagacious Prince, I could not at that time escape the severe strokes of some Potent Men, who from the very moment it was first preached, by secret Arts endeavoured my ruin, and became my Enemies for no other reason, but because I told them the truth: I have little reason to expect better usage now, being to my unspeakable grief destitute of that Royal Patronage.  
The Design of it is to vindicate that Church-Authority, which our Lord, before he went into his far Country, in a most solemn manner conferred upon his Apostles, and which was to descend upon their Successors, and to be continued in the Governors and Guides of the Church unto the end of the World; to lessen, if not render useless this Sacred Authority, especially that part of it, which consists in expounding the Scriptures, in teaching and guiding the Flock; some modern Divine (for reasons best known to themselves) have advanced the Perspicuity of Scripture to that degree, that not only the less difficult part thereof, but even the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 themselves are become easy and intelligible to every Mechanic Reader. And it may seem strange, that this pretended Clearness of Scripture, unknown to those Illustrious Fathers, who writ in the first and succeeding Ages of Christianity, who with indefatigable Labour, painful Watchings, and incessant Recourse to the Spirit of Truth, endeavoured to explain the deep Mysteries thereof, should never be discovered until these last Centuries, and then made use of to usher in, and support those pestilent Schisms which happened in the Western Churches, and is indeed set as a fatal Bar to frustrate all the Methods of Reunion: and yet stranger, that these Discoverers should be so wilfully blind, as not to discern, that nothing is more clearly revealed, or more expressly set down in Holy Writ, than the Authority here contended for, if the infallible and concurrent Testimony of the Evangelists may be thought of any moment in the case.  
God forbid the Bread of Life should be denied to the Children of the Gospel Covenant; but whether the great Master of the Household has not appointed Spiritual Fathers to be the Stewards and Dispenser's of this Heavenly Food, or left the Children to be their own Carvers, aught to have been more maturely considered; for this Bread of Life, which is the Word of God, is by St. Paul compared to a two-edged Sword, and if that be put into the hands of unskilful Managers, it may prove both fatal to themselves, and destructive to others.  
I shall not here trouble you with a review of those Complaints, occasioned by the dire Heresies, which soon followed upon the first Translation of the Bible into the English Tongue; since the Divine Writings cannot be translated into too many Languages, and since after the Translation, the Supreme Authority might have hindered the mischiefs which ensued, by restraining the promiscuous reading of them, and indulging that Privilege to those only who should be licenced thereunto by the Governors of the Church.  
But certainly those men had no very good Design, nor a due Honour for the Divine Oracles, who first exposed their mysterious meaning to the Judgement of every vulgar Capacity; and yet I would willingly entertain so much Charity for them, as to believe the first Inventors did not foresee the dangerous Consequences of their own Principle; for from hence it naturally follows, in the First place, That there is no necessity of Church-Guides for directing Christians in necessary Faith. Secondly, From hence follows a contempt of their Function, at least as to this part of it, (for who will regard that Authority which is made useless;) Thirdly, An Innundation of all those wild Opinions, which either Malice or Ignorance can betray men into. Fourthly, The multiplying of Sects and Heresies, without any due Means left for the suppressing them, since every sincere Endeavourer may equally plead the Truth of Scripture in justification of his Opinion.  
This one Principle has turned our Jerusalem, which was once a City at Unity within itself, into a Babel, not of Languages, (but what is worse) a Confusion of the grossest Errors which ever infested the Church since the Foundation of Christianity; and since Latitudinism in Principles, is evermore accompanied with Libertinism in Practice, Schism in the Church begets Sedition in the Monarchy, and an Erastian in the one, proves a Republican in the other. To this one Principle may be chiefly ascribed all the Fatal mischiefs of the late unnatural Wars, and the dreadful Confusions intended by the last Fanatic Conspiracy, which we so narrowly escaped, that we can scarce yet think ourselves secure from the danger of it: for since the Translation of the Bible into our Language, and the promiscuous Reading of it, what Schismatic ever wanted a Text, of his own interpreting, to countenance his Schism? or Rebel, to authorise his Rebellion?  
The Peace and Unity of the Catholic Church, aught to be dearer to every good Christian, than the greatest temporal Blessings, or even Life itself: How far this has been obstructed by the envenomed Writings and Erastian Principles of some modern Controvertists, I wish we had not too just cause to lament; and that in their Transports of indiscreet Zeal, and even inhuman Passions, they had not wounded the Catholic through the sides of the Roman Church; for not contented t● throw off an Universal Supremacy, unduly challenged by St. Peter's Successors, as the Prerogative of the first Apostolical See, they have denied that Primacy of Order, that Exordium Unitatis which is both consistent with St. Cyprian's, Hoc erant utique & caeteri Apostoli, quod fuit Petrus, pari consortio praediti & honoris & potestatis, etc. allowed by the most genuine Sons of the Church of England, and which is necessary for the supporting the Ecclesiastical Hierarchy, and without which that Unity of the Church, which the Holy Father so earnestly contends for, cannot so well be preserved; not contented with this Degradation of his Holiness, they have proceeded further, and made him the Antichrist, the Man of Sin, the Son of Perdition, notwithstanding all the Phaenomena of the Apocalyptical false Prophet, do so exactly agree to Mahomet; as the ingenious Oxford-Paraphrast has fully and learnedly made out in his Annotations on the 2 Thess. Chap. 2. not contented to justify our Separation from the Church of Rome, upon the account of Innovations, Corruptions, and imposing them as necessary Conditions of Communion, and so becoming guilty of causal Schism, they have represented all the Members of that Church, both Pastors and People, both in Doctrine and Practice, guilty of Heathenish, and worse than the most sottish Heathenish Idolatry; so foul a Charge, and so injurious to that Charity which the Church of England hath always been renowned for, that I hope the Authors of it may have Grace to retract, and make satisfaction for that Scandal which is thereby given even to our common Christianity. And I have always wondered, how it ever could enter into the heart of any man to believe, and publicly maintain, that so great a number of Christian Professors, eminent for Learning, and Austerity of Life, could be guilty of so damnable an Apostasy: concerning the mischiefs of this Charge, take the Judgement of the Learned Thorndike, in the last words of the first Chapter of his just Weights and Measures: And as they who justify the Reformation by charging the Pope to be Antichrist, and the Papists Idolaters; so, on the other side, they who over-charge the Reformation to be Heretics, make themselves thereby Schismatics before God.  
We hope no ingenuous Person, though an Adversary, will think the worse of the true Sons of the Church of England, for the uncharitable Opinions of some particular Men, descended perhaps from dissenting Parents, educated in dissenting Times, and who never yet sufficiently conquered the Prejudices of their Education; if they had, they would not maintain such Erastian Positions as these, (viz.) That Christ never appointed any particular Form of Church-Government, but left it arbitrary, and dependent on the Civil State. That Christ Jesus is not to be preached, if the Magistrate and the Law of the Country forbid it. That the King has a Power to execute all Pastoral Offices, & devolve it on others, with many others of the like dangerous consequence, which that valiant Champion of Church-Power, Mr. Lowth, has charged upon them, and learnedly made good the Charge; whereas concerning the last of these Positions, neither his present M. nor any of his Predecessors, by virtue of their Ecclesiastical Supremacy, ever thought themselves endowed with any other Power, but that of Nursing Fathers; neither does the true sense of the Oath invest the Civil Magistrate with any other power in Spiritual Matters, than what is purely external and coercive, if Bishop Bramhal, and others, may be thought of equal Authority with the Authors there taxed; let them consider in this very juncture of time the consequence of their own Positions, and then lay their hands upon their mouths, and be for ever after silent: or if they please to look backward, let them consider what mischiefs the Fathers of the Church had brought upon themselves, had they been of this Opinion, when Julian and Constantius reigned; had they spent as much time in defending the Church of England, as they have in opposing the Church of Rome, they would have proved themselves as good Subjects to the Father of their Country, and as dutiful Sons to their Mother the Church; had they given a true account of ancient Church-Government, instead of embroiling us with Irenicum's and Weapon-salves, they had purchased as much Renown to themselves, and more Benefit to Christ's Catholic Church; then might we hope to see the Mischiefs of Separation displayed, without a Preface of such Concessions as manifestly tend to the destruction of Uniformity: and if it be a sign of a lukewarm and ungenerous temper to desert a Friend in affliction, that cruel juncture of time in which those Concessions were made, does no ways extenuate the Presumption, for it deserves no milder a Name; for any private Doctor, let his Fame he never so great, to assume to himself a more than Papal Power, to dictate ex Cathedra, prescribe to the Church, and unfix what has been established by her venerable Authority, generally received and approved by all her true Subjects; then might we not despair to behold and admire the Beauty of the Church of England in all her heights of Decency and Order; her Doctrines believed; her Liturgies daily frequented; her Sacraments frequently celebrated; her Rubrics duly observed; her neglected Discipline restored; her Censures dreaded; her Governors religiously obeyed: then might we not despair to see our Controversies in Religion managed with all due deference to the Authority of ancient Fathers and Councils, general Tradition, and the consent of the Catholic Church, and consequently with a design to maintain universal Truths, rather than our own private Opinions; to confute men's Errors, rather than expose their Persons; and a return of that Christian Spirit which ennobled the Writings of Cassander, Grotius, Forbes, and many other Illustrious Conciliators, the decay whereof hath widened our Breaches, and obstructed that Union which ought to be the earnest desire, & endeavour of every good Christian.  
If the Church of England does not flourish as much in our days, as ever it did since the first Reformation, the fault must be in ourselves, since His Majesty, in his gracious Declaration, has past his Royal Word for the preservation of the Government both of Church and State, as it is now by Law established, and we cannot in Honour, or Duty require more, since his Word has always been as Sacred and inviolable to him, as his Person and Prerogative ought to be to us; wherefore instead of fomenting needless Fears and Jalousies concerning our Religion, which even in a Coffeehouse is dangerous, but from the Pulpit does naturally rise into Disorders and Tumults; the people are to be taught the Duties of Submission, Humility, and Obedience to their Governors, both Civil and Spiritual, that as Religion is not to be propagated by Force, so neither is it lawful to take up Arms against lawful Authority in defence of it; they are to be instructed in the Duties of Passive Obedience, and nonresistance, from the Doctrines of the Scripture, the Principles of the Church of England, and the Practice of the Primitive Christians, when under the severest Persecutions.  
In the same Declaration He is pleased further to add, That He knows the Principles of the Church of England are for Monarchy, and the Members of it have showed themselves good and loyal Subjects; therefore he will always take care to defend and support it: so that out of his abundant Goodness and Clemency, he has confirmed his Word by the surest Ties of Interest and Princely Gratitude.  
It pleased the Almighty (in whose hands are the Fate of the greatest of Potentates) to call to Heaven his dearest Brother, and to leave him the deepest Mourner in the Nation, in that very period of time, when they might have promised themselves a secure enjoyment of earthly Blessings; for had not that glorious Monarch, like Moses, by an invincible Patience and Magnanimity withstood the murmurings and ingratitudes of a rebellious People, freed us from the Slavery and Tyranny of our Egyptian Taskmasters, brought us out of a Wilderness of Confusion, and placed us within the prospect of a Canaan of Peace and Order; and yet to his lawful Successor, the mighty Joshua, Providence decreed the full possession of those Blessings, which he, the lamented Moses, only lived to have a sight of.  
And what may we not promise to ourselves under his most auspicious Reign, and in nothing more auspicious, than in the peaceable devolution of the Crown upon his Head; after so many bold and wicked Attempts to cut off his Succession, this seems no less miraculous than his Predecessor's Restauration; may his Subjects learn from hence, That Kings are of Divine Right, and dread the Vengeance of that God by whom they reign; may they never forget the miseries they have escaped, nor grow weary of the benefits they are sure to enjoy under his wise and steady Conduct; may his Reign be long and prosperous; and to complete his Happiness, may all his People give him the same dutiful Obedience now he is King, which he so religiously paid to his Sovereign, when he was the highest of Subjects; and to say no more, may he live to accomplish those glorious things for this Nation, for which he seems to be designed, by that special Providence which has attended him through the whole course of his life, and has now placed him on the Imperial Throne.   
2 Pet. Chap. 3. ver. 16.— 
In which are some things hard to be Understood, which they that are unlearned, and unstable, Wrest, as they do also the other Scriptures, unto their own Destruction.  
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 delivered to the Saints: Whose Decisions and Determinations, say they, aught to be Received, 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 Unity 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 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 rendered Ineffectual; whereby men are so far from being able to give an account of their Faith, that their Understandings are enslaved 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 phrased by a late Author.  
As this Doctrine of the Clearness of Scripture, hath proved successful to the beating down the pretences to an absolute Infallibility, and uncontrollable Sovereignty over the Consciences of men: so on the other hand hath it mightily emboldened 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 Father's Court, for the further negotiating, and advancing the affairs of His Church, Anointed and Ordained to perform the Apostolical Offices, of Preaching the Gospel; Remitting Sins; Inflicting Censures; Ministerially conferring the Holy Ghost; Deciding Controversies, and Administering 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 confessed, 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 Ghost? And doth the Spirit of Prophecy reside solely in their Breasts?  
During the Dispensation of Moses, 'tis confessed, there was a necessity of an Aaron; all along under the Legal oeconomy, the Priest's 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 couched under dark Parables, and delivered 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 men's sleeves?  
Thus these men, under the goodly Pretences of Christian Liberty, become enslaved 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 Unlearned and Unstable, Wrest unto their own Destruction. The way thus prepared, 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.  
3. That for preventing Mistakes from rising, and suppressing Errors when risen, 'tis the duty of Private men to submit their Judgements in matters of Religion, to the Determinations of those whom God hath constituted to be their Spiritual Guides and Governors; unless it manifestly appear, that such Determinations are contrary to God's Word.  
I. I begin with the First, That the Clearness of Scripture, etc. 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 Physic doth not therefore become useless, because the Aphorisms of Hypocrates 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 proved 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 Sovereignty; 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 He took upon Him to deliver Man, He did not abhor the Virgin's Womb; and that He might become a Sacrifice for Sin, was content to be disarrayed 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 Condescend, He accommodated His Doctrines to the Reason and humane Affections of His Auditors. His Laws obtained as much by their suitableness to our Natures, as the Authority of the Speaker. When He preached His Divine Sermon to the Multitude, He did not amuse them with Mystical Theology, or torture their Understandings with profound Subtleties; but as He was the Brightness of his Father's Glory, and the express Image of His Person; so He declared the Law of God in a most Plain and Perspicuous manner.  
Mahomet indeed, that grand Impostor, was well Advised 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 Lawgiver Christ Jesus, having no other design but the Salvation of Souls, and being every way. Adorned for so noble a Purpose; though He made the Gate Narrow, and the Path Straight; yet He hath promised it shall be Opened 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 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 Gnostics, 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 purchased 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 received from his Father; promised 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 Master's Command, conferred the same Pastoral power which they had received from Him.  
The Clearness then of Scripture cannot reasonably be urged, in Prejudice of Christ's Ministers; for whatsoever is from hence alleged, in favour of the People, the advantage will be still greater on their side. Thus hath God promised the Assistance of his Spirit to all private men, who sincerely endeavour to find out the Truth; then much less will He be wanting to the Governors 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 signalised, 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 Observed, 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 itself be lost out of the World, before the End thereof, notwithstanding all Christ's fair promises to the contrary. If they had been confined only to the Apostles, the Christian Religion had not long survived its Author; every Martyrdom of an Apostle had pulled down a Pillar of the Church, and by consequence, the whole Fabric 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 lest an indirect Power in Temporals, had not alarmed the Kings of the Earth, to stand up, and take Counsel how they might destroy so dangerous an Usurpation 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 Governors all Triumphant without, they had not defaced Her Innocent Beauty, and made Her Militant in the worst of Senses.  
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 Catholic 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 bewildered in a Labyrinth of Errors, seduced 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 dazzled 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 Apostle having passed 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 Heretics, were here chiefly aimed 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, merely Jewish; afterwards entertained 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 delivered 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 Storehouse 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 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 sense, 'tis truly the Mother of Devotion. The Wisdom of this World is given in by Tertullian, as the prime Cause of Heresy; 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-heretics: Particularly the Valentinian Heresy, concerning the portentous production of the Gods, comes from the Platonists; Marcion's Vnconcerned, and Lazy God, was first set up by the Stoics; 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 Idiots, 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 Julians, 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 involved in the Rebellion. That Heresy spreads like the Contagion of a Leprosy, which hath an Arrius for its Founder, and a Constantius for its Promoter: And the Mahometan▪ 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 entertained so slender a Notion of the Church, as to date a general Defection from the very Deaths of the Apostles; upon this Persuasion, thought it not Robbery to make himself equal to the most Ecumenical Councils, to contradict the most received 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 disposed 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 Understanding, 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 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 Dictator's in the World: Witness the Ipse dixit of Pythagoras, that their Systems contained 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, falsely so called] required so great submission from their Scholars, how much greater is to be given to those Doctrines which are contained in the Writings of the Evangelists and Apostles, who were Taught of God, and spoke 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 Virtuosos in Religion; The Divine Prerogative, saith he, extends itself 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 revealed, though never so improbable to our Understandings: For if we believe no more than what we can demonstrate to be true, we do not believe the Truth delivered for the Author's sake, but the Author for the Truth's 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 wholesome Conclusions from thence; and if it be wholly suppressed, 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 than 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 practised.  
II. The second Reason of private men's 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. Heresy being nothing else but an Excision from, and Disobedience to the Church in points of Faith. And therefore the Apostle pronounceth an Heretic 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 Repentance and Reconciliation continues in a very dangerous estate, if that of Heathens and Publicans be acknowledged 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 delivered; 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 yourselves, 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 Catholic Church, they are become Outlawries 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 disturbed 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 tortured, their Scope is mistaken, their Sense abused, their Periods miserably mangled, their whole Design perverted to countenance every Wild Opinion, 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 Humours 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 inferior to that; the most ancient Traditions must now give place to new Discoveries. The Consent of the Catholic Apostolic 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 authentic 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 Judgements, in matters of Religion, to the Determinations of those whom God hath Constituted to be their Spiritual Guides and Governors; unless it manifestly appear, That such Determinations are contrary to God's 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 Governors of the Church to a Superiority over their Subjects, is that special Ordination and Commission, which they have received 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 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 spoke 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 commissioned His Disciples immediately after He had proclaimed 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 Perverseness 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 swallowed 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 Ambassadors 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 Master's 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 Us.  
All along their Spiritual progress, if any City refused to receive Them, or their Doctrine, they shook off the dust off their Feet against it, as a direful Presage of some ensuing Judgement, as the next words manifestly declare; Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of Judgement, than for that City. Wretched City! how has thy Disobedience ascertained, and aggrandized thy Ruin. The lewd Inhabitants of Sodom and Gomorrha shall find more Favour in the day of Judgement, 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 Judgements. But then they had no coercive Power of the Sword, which God hath given to Magistrates, to inflict the Judgements which they denounced. But as they, because living under Heathen Powers, left the Event of their Spiritual Censures solely to the Divine Vengeance, [which they who escaped in this World, were sure to meet with in the next]; so is it still, unless Kings are graciously pleased to show 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 deprived 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 show, how, or when the Church forfeited Her antecedent Right: And that though the Governors 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 Zion, this is not to erect Imperium in imperio, much less to set the Mitre above the Crown: Since whatsoever Power, is here challenged as of Divine Right, is purely Spiritual, exercised 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 Caesar's.  
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 pleased, because He furnished 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, doth still reside in the Governors of the Church: though they do not equalise the Apostles in working of Miracles, diversities of Languages, extent of Jurisdiction; though they have not, as they had, the whole World for their Diocese; 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 Unity of the Faith, unto a perfect man in Christ Jesus. Either then let Private men submit to their Spiritual Governors; 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 forced 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 Judgement, 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: For they do not only contain things of themselves hard to be understood; but moreover, those very things are rendered 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 profane 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 oppressed with Revelations; nevertheless cries 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 quicksighted 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 Die.  
IU. 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 designed. For, in truth, as well may we expect To gather Grapes from Thorns, or Figs from Thistles, as that a Toleration 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 delivered up to Satan, may learn, at least, not to blaspheme. Many and grievous are the Guilts, which are charged 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 preserved Her from Ruin. 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 delivered 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 unquestioned, 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 Heinousness and Danger of Schism; and the blessed Effects of Obedience.  
The Danger of Schism, in that it breaks, the precious Unity 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 public 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 Schismatic 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 Church's Censures, when justly incurred for his Disobedience. How that he is tormented with sad and uncomfortable Reflections from within; being Unstable in all his Ways, ever learning, but never coming to the Knowledge of the Truth; but being abandoned to the Delusions of a Private Spirit, he is miserably tossed to and fro with every Wind of Doctrine, till at length he makes an Eternal Shipwreck of the Faith.  
On the contrary, the blessed Effects of Obedience; how the Humble Christian, by an happy Resignation of his Judgement, 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 Church's 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 with less trouble to himself, and greater assurance of the Truth, and so he continues sound in the Faith, without being skilled in those unhappy Controversies, in which the Disputers of this World have involved 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 distinguished from the rest of the World] and a Blessed Uniformity of God's Public 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 cheerfully, 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.  
FINIS.