Παντα Δοχιμαςετε A SERMON Treating of the Trial of all Things by the HOLY SCRIPTURES, The confessed Rule of FAITH and PRACTICE, SHOWING The Deplorable ABUSE of that Rule; With an Attempt touching the Examen of CEREMONIES. Delivered in St. Paul's Cathedral November 8. being the xxi. Sunday after Trinity.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1 ad Tim. v. 8. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  1 ad Corinth. viij. 2. 
By J. G.  
LONDON, Printed by J. R. for Humphrey Robinson at the Sign of the Three Pigeons in St. Paul's Churchyard. 1664.   

Imprimatur  
Nou. 30. 1663. Tho. Grigg, Rev. in Christo P. D. Humfr. Episc. Lond, à Sacr. Domest.   

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