Imprimatur.  
Joannes Battely RRmo Patri ac D no D no Wilhelmo Archiep. Cantuar. à sacris domesticis. Ex Aedib. Lambeth. Maii 17. 1686.   

A SERMON PREACHED ON Saint MARK's Day MDCLXXXVI.  
IN THE PARISH CHURCH of St Pawles Covent Garden.  
BY SIMON PATRICK Rector there.  
LONDON, Printed by J. M. for R. Royston Bookseller to His most Sacred Majesty. 1686.   

A SERMON PREACHED On St MARK's Day, 1686.  EPHES. iv. 14. beginning. That we henceforth be no more children, tossed to and fro, and carried about with every wind of Doctrine, etc. 
THese Words, which are part of the Epistle for this Day, contain a principal reason, why God furnished his Church with such variety of Gifts, and so many Ministers of the Gospel of his Grace, as you read of in the foregoing Verses.  
Where the Apostle observes (ver. 8.) that after our Blessed Lord was raised from the lower parts of the Earth, and ascended up into Heaven, He gave gifts unto men, and filled all things, ver. 10.  
And some (he proceeds to show) were made Apostles: who were the chief Ministers of Christ, the Witnesses of his Resurrection, the great Luminaries of the World, by the laying on of whose hands the Holy Ghost was given unto others.  
And next to them he placed Prophets: who were inspired persons, that had an excellent faculty of expounding the old Scriptures, which prophesied of Christ, and foretold the things that they now preached: and did also, in some cases, foretell, like the Prophets in ancient time, what was to come to pass hereafter in the Church of Christ.  
After whom followed Evangelists; of which Rank was St. Mark, whose Memory is this Day celebrated. They were men who accompanied the Apostles, and went about with them in their travels; to be sent by them, as they were by Christ, either to preach the Gospel where they could not go themselves, or to confirm and strengthen those in the Faith whom they had already converted. Thus St. Mark attended upon St. Peter, whose Disciple he was; as not only Eusebius and St. Hierom, but Irenaeus himself, who was more ancient, assure us. He is thought to be the person mentioned by St. Peter in the latter end of his first Epistle, v. 13. where he calls him, Marcus my Son. And is said, by the Authors before mentioned, to have written his Gospel at the request of the Converts of St. Peter: from whom, they say, he went to Alexandria, and there founded a Church; of which he himself was the first Bishop.  
Now after all these (Apostles, Prophets and Evangelists) last of all there were Pastors and Teachers. Who were Apostolical men; settled and fixed in those Churches which had been gathered by the Apostles, to be their constant Governors and Instructers, when the Apostles could no longer stay with them.  
All these were endued with Divine Gifts, according to the measure that Christ pleased to bestow upon them; as you read ver. 7. And he bestowed these Gifts on them for three ends, which are named, ver. 12. First, for the perfecting of the Saints. That is, to complete those who were already called into the state of Christianity; to supply their defects, and to make up what was wanting: which is the meaning of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Secondly, For the work of the Ministry, that they might bring others into the Church; who were not yet made Christians: which seems to be the proper work of the Ministry, as it stands here distinguished from the former, and from what follows. Which was, Thirdly, for the edifying of the Body of Christ: the building up the whole Church together in knowledge and piety; till they all came into the Unity of the Faith, and of the knowledge of the Son of God; and grew to be such perfect men, as not to be carried about any more like children, with every wind of Doctrine, by the sleight of men, and cunning craftiness, whereby they lay in wait to deceive.  
This, in short, is the coherence of my Text: in which I shall observe to you these three things,  
I. That this Apostolical Church of Ephesus was disturbed with variety of Doctrines, and with Controversies in Religion.  
II. That it was a childish thing to be unsettled by this variety, or contrariety of Doctrines.  
III. That God did not leave his Church without the means of being settled and steadfast in the true Faith of Christ, notwithstanding those Blasts of contrary Doctrines, and notwithstanding the cunning and craft wherewith they were managed.  

I.  
First, I say, these words suppose that the Church to which the Apostle writes, was disturbed by variety of Doctrine, and by Controversies in matters of Religion. For when he saith, that henceforth they should not be tossed to and fro, etc. it suggests that they had been wavering and unsettled; apt to be moved away from the Faith of the Gospel, by the impetuous assaults that were made upon them by some cunning Deceivers.  
I call them impetuous; because these Doctrines which were different from, or contrary unto the Faith of the Gospel, were pressed with such earnestness, that the Apostle compares them to a Blast of Wind: and not barely to a Blast, but to a Storm or Tempest. Which is the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tossed to and fro, as a Ship is in a furious Storm: for so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence it is derived, literally imports; signifying here, that the false Teachers who disturbed the Church were very vehement or rather violent; making up in confidence what they wanted in truth.  
Such were the Jewish Deceivers; whom the Apostle (in the iii. Philip. 2.) compares to Dogs, who impudently assaulted the faithful, and endeavoured to rend and tear the Church all in pieces. Such were the Philosophical Pretenders; by whom the Colossians were in danger to be forcibly carried away from the Faith, and made a prey to a Company of Thiefs and Robbers, 2 Coloss. 8. Beware lest any man spoil you, through Philosophy and vain deceit.  
Which last word, as well as my Text, gives you the reason why I said the Church was troubled with the impetuous assaults of some Deceivers. For they added much craft, subtlety, and juggling, to their violence, and zealous confidence. Which is compared here (in the latter part of this Verse) to that sleight of hand, wherewith cunning Gamesters cog the Die: and is further illustrated by a second word, importing such subtlety as we have no one English word to express, and therefore render it by two, cunning craftiness: and that, thirdly, so artificially managed, that it was according to a method of deceit, (or an orderly proceeding in their Cheats) as the last words are in the Greek, which we translate, Whereby they lie in wait to deceive.  
I note these things very briefly, only to show what manner of men they were, who troubled the Church of Christ in the Apostles days. They were bold, and they were crafty; confident, and cunning; busy and boisterous, and withal very subtle and insinuating. So busy they were, that as a Storm of Wind troubles the whole Sea, upon which it falls; so these men disturbed the Church of Christ every where, throughout the World. For I think I may safely affirm, That there was not so much as one Church, mentioned in the Holy Writings, but was disturbed, if not in danger to be overturned, by these Blasts of strange Doctrine; which, like a Tempest, raged in all places, where the Gospel was preached.  
No body can be ignorant how the Church of Jerusalem (the very Mother Church) was troubled by men that pressed a very dangerous error upon them. For they who taught, Except men were circumcised after the manner of Moses, they could not be saved, came from Judaea, as you read xv. Act. 1.  
In the Church of Rome itself, there were those who taught that men must be justified by the works of the Law: as appears from St. Paul's Epistle to the Romans.  
In the Corinthian Church, there were those who denied even the Doctrine of the Resurrection: and thereby went about to subvert the Christian Faith.  
The Churches of Galatia were so infected with Judaical Errors, that they were almost removed from him that called them unto the Grace of Christ, into another Gospel, i. Gal. 6.  
The Philippians, as I said before, had Dogs among them, Evil-workers, who were of the Concision, as the Apostle Sarcastically calls them, iii. Philip. 2.  
The Colossians stood in need of a caution against vain Philosophy; and such false reasonings, as under a colour of humility seduced men unto the Worshipping of Angels, two. Coloss. 8, 18. And so I might lead you through all the rest, till we come to the seven famous Churches of Asia: unto whom our Lord Christ himself directed particular Letters after he went to Heaven. From which we learn that there were such impudent Deceivers among them, as pretended to the Gift of Prophecy, and yet seduced Christ's Servants to Idolatry, two. Revel. 20. In short, there were depths of Satan (v. 24.) profound Mysteries of Diabolical deceit, to overthrow the Faith of Christ.  
And if it were thus immediately after our Saviour's Ascension to Heaven, and while the Apostles were alive, who were full of the Holy Ghost; no wonder that the Church was afterward infested with divers Heresies: as appears by the first four General Councils, wherein they were condemned. Particularly this Church of Ephesus, and those in Asia depending on it; whom S. Paul forewarns of this, when he took his leave of them, and told them they should see his face no more, that after his departure grievous Wolves would enter in among them, not sparing the Flock: also of your own selves shall men arise, speaking perverse things to draw Disciples after them, xx. Act. 29, 30. And therefore it ought still to be the less wonder to any of us, if the condition of the Church be the same now, at this great distance from the Apostolical times: since men were so bold, as in the very face of the Apostles, at least as soon as their Backs were turned on any place, to contradict their Doctrine, and teach another Gospel.  
From which we may evidently draw these three Conclusions.  
I. First, There is no cause to forsake that Church of which we are Members, or so much as to have the worse opinion of it, because there are contentions in it about matters of Religion.  
They that have had a principal hand in raising Disputes, and making Divisions upon them, are the men that object this to us, and make it an Argument against us. But without any reason; for when they have said all that they can, we have as much Unity of Faith among us, as they had in the first Churches planted by the Apostles themselves. In which there were several Winds of Doctrine stirring, and many Errors; which made as great a disturbance then (if not greater) than hath been made among us.  
Who in the main Articles of Faith are all of one mind: And our Differences are in lesser and secondary things, which belong not to the Primitive Doctrines of the Christian Religion. Which whosoever opposes, we own him not, but look upon him as in a Faction against the Church: Which is not thereby broken, nor the Unity of its Faith destroyed. For though some men have preached strange Doctrines, and drawn Disciples after them, (which is no more than they did in the Apostles days) yet they have not prevailed against this Church, nor overturned its Faith. But as boisterous Waves (to keep to the Metaphor in the Text) beating against a Rock, dissolve into Froth; so have these Blasts of contrary Doctrine made a vain and fruitless disturbance among us. Some loser parts of the people have been carried away (to their own shame, not ours) while the main Body of our Church, like an unmoveable Rock, still persists in firm Unity: in as great Unity, as was anciently in any of the Apostolical Churches; and that's abundantly sufficient.  
II. Secondly, We may further conclude, from what hath been said, that if we knew where to find an Infallible Guide and Judge, it would not put an end to Controversies, nor hinder errors from springing up and pestering the Church of Christ. For when there was such an Authority, it could not do this, which is desired.  
All allow the Apostles to have been Infallible; and yet you see there were various winds of Doctrine, and some of them very dangerous; in the Churches which they planted: Whereby those Churches were divided into Parties; which by the Apostolical Authority could not be perfectly united.  
St. Paul, for instance, interposes his Authority with the Church of Corinth, in his first Epistle, for the making up all divisions which he heard were among them, 1 Cor. i 10, 11, etc. And yet notwithstanding, it appears by his second Epistle (xi. 2, 3, 4, 13, 14.) that they still continued; so that their minds were in danger to be corrupted from the simplicity that is in Christ. And the Epistle of Clemens to that Church, not long after, informs us; that these divisions and contentions, grew into a kind of Sedition one against another.  
More than this, the Author of our faith Christ Jesus, though he spoke with the highest Authority, yet did not by this put an end to the disputes that were between the Pharisees and Saducees, and other Sects among the Jews. No, it was so far from having this effect, that the Church of the Jews, who were instructed by this Infallible Teacher, fell into the most damnable error; not only rejecting him, but putting him to death.  
Yes, will some say, because they did not own his Infallibility. True. But can any other Teacher, though he could justly pretend to this Prerogative, hope to prevail with men, when the Saviour of the world could not? Will any man or Church expect to be universally acknowlledged, and make an end of all differences; when the Son of God could not meet with such regard and acceptance in the world? Is it possible for any men's Infallibility (could we suppose it) to be better attested, than the Lord Christ's was? Can the Disciples convince men, more than their Master did? If that be a hopeless thing, then there will be Controversies: even about this Infallibility. Which leads to the Third thing.  
III. It appears plainly from hence, that God never intended all errors should be kept out of the Church, by an Infallible Authority. No, directly contrary, St. Paul saith 1 Cor. xi. 19 There must be heresies, that they who are approved may be made manifest. That is, God thinks it just, that men should be permitted to follow their own foolish conceits; when they will not be guided by the plain directions of his holy Gospel. By which means, sincere and upright men are discovered; and all men are tried whether they will obey the truth, or turn aside unto unrighteousness.  
There must be a trial made of men: and therefore such order must not be taken, as to make it impossible there should be any heresies. No, God hath left it more than possible there should; for there must be Heresies, that there may be approbation made of Believers, whether they will sincerely adhere to the plain truths of Christian Religion, or part with them for pleasing and gainful errors.  
Besides, if God had intended to prevent this, by establishing an Infallible Guide to whom all should resort; He would have declared this intention the most plainly of all other things. And have told us also where to find such an Authority; and not have left this to be controverted and disputed, which was intended to be the end of Controversies.  
More especially, if any one particular Church was to have this authority over all other Churches, it would have been most needful, that this should have been so clearly taught, as to have put it out of all doubt. For we can see no reason, not so much as that of convenience, why one Church should have it, and all others want it: but in reason every Church should have it, if it were to be had; that men might not be put to the trouble of going far for Infallible direction.  
And as for that Church which now pretends to it; there is the clearest evidence, that no Church anciently thought it to have more Authority than other Churches: who looked upon themselves as her equals.  
I speak of the Church of Rome; whose Determinations, and Traditions in matters of Doctrine were rejected, by St. Cyprian, Firmilianus, and the rest of the African Bishops: who writ to the Pope (as every one knows who reads St. Cyprian's Epistles) not as their Superior, but as their good Brother, their Colleague, their fellow Priest: rebuking him with much sharpness; taxing him for pretending vainly 
* V Epist. LXXII, LXXV. Edit. Oxon.  to Apostolical Authority where he had none; and for not conforming himself to the rule of Truth and Peace delivered by the Apostle; and in downright terms affirming, that every Bishop in the administration of his Church, hath power to act according to his own judgement; and that none could impose Laws upon another.  
And as for matters of Ceremony, all the Bishops of the East refused to submit to him; challenging as much Authority from St. John, as the Roman Bishop did from St. Peter▪ This is notorious in the famous Question about Easter: and sufficient to show the truth of what Aeneas Silvius could not but confess, before he came to be a Pope; that little respect was had to the Roman Church, before the Council of Nice.  
And that Council expressly decreed, the ancient Customs should be every where observed. By which Antioch and Alexandria claimed the same Authority over the Church's subject to their Jurisdiction, that the Roman Bishop did within his Diocese. And thus it continued for many years after: nor do the greater part, by far, of the Christian World at this day, own any such Authority over them, as the Bishop of Rome now challenges.  
Let us not therefore be shaken, by this Wind of doctrine, no more than by any other wherewith this Church hath been troubled. For there is no such Infallible Authority left in the Church, for the deciding all Controversies; much less can that Church lay the sole Claim to that Authority there is left in it; or if it could justly pretend to the highest, it would not be able to do what a far more miraculous Authority could not effect: and there are other means of unity and peace, prescribed by God; which if mwn will not embrace, there must be discords and dissensions whereby the integrity or falseness of every man's heart will be discovered.  
What Means those are, you shall see anon, when I have spoken a few words of the Second Observation; which now follows.   

II.  
It is a childish thing to be unsettled in Religion, because of this difference or contrariety of Doctrine, wherewith the Church is at any time troubled. So the Apostle might well call it, because there being (as I have lately shown you) a form of wholesome words left by them in every Church which they planted, a Summary of Sound Doctrine, called the Faith once delivered to the Saints; there could be no reason that any men, who had this deposited with them, should be unresolved what to believe, and unsettled by the Preaching of other Doctrine: but their instability proceeded merely from the weakness of their understanding, and the strength of their passions.  
These two things are remarkable in little Children: as their understandings are weak, so their passions are strong, and their desires violent. From whence it comes to pass that they are not only credulous; but fickle, and new-fangled (as we speak) delighting in that to day, which they throw away to morrow. These make them rash, and hasty; apt to quarrel one with another about little differences: and dispose them to be taken with empty shows and pageantry; with things that affect the senses, and have a glistering appearance, though void of all inward goodness, and solid worth and usefulness.  
In short, while we are Children in understanding, we are naturally injudicious, and consequently inconstant. We do not judge aright of things that differ; and so are carried uncertainly to and fro, as the Apostle here speaks, from one thing to another; and, many times, from better to worse: especially when we meet with confident people, who easily impose upon us.  
This is a very dangerous estate; and therefore it highly concerns us to get out of it, by growing in knowledge and wisdom: imitating little Children only in our endeavours to be without guile; but labouring, as the Apostle speaks, in understanding to be men, and to have a thorough knowledge of the truth as it is in Christ Jesus.  
This St. Peter prescribes as a remedy against unstedfastness, in the conclusion of his second Epistle; Ye therefore, Beloved, seeing ye know these things, beware lest ye also being carried away by the error of the wicked, fall from your steadfastness: but grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. Who, it is most certain, hath not left us in doubt what to believe, and what to hold and retain with a firm resolution; nor exposed us, without any help for it, to be carried away by the error of the wicked: but abundantly provided us with all things necessary for the knowledge of the Truth; and for our improvement therein, unto a state of steadfast belief. Which is the third thing.   

III.  
We are not left by God without the means of being settled in the Faith; notwithstanding the Blasts of contrary Doctrine, which may be in the Church, and notwithstanding the cunning and craftiness whereby they may be managed. For it is the very Scope of the Apostle in this place, to convince the Ephesians, that God had taken such care and made such provision, that they might not henceforth be children, tossed to and fro, and carried about with every wind of Doctrine, etc. There was a remedy then against this lightness and inconstancy; it was possible to discern truth from falsehood, the Christian Faith from the vain Doctrines which troubled the Church: and if they did not continue Children, they might continue steadfast in that Faith, and not be moved from it, by the violent Blasts of contrary persuasions.  
God did not think fit, as you have heard, to lay such a restraint upon men's Spirits, that none should be able to contradict the truth preached by the Apostles: but permitted false Apostles, deceitful Workers, transforming themselves into the Apostles of Christ, for the trial and exercise of the faithful; whom he furnished with sufficient means to preserve themselves in a settled constant belief.  
What those means were, I shall briefly lay before you; as I find them partly here, and partly in other places of the Apostolical Writings; and shall treat of them with a particular respect to ourselves, that we may be established in the truth of his holy Gospel.  
First, Nothing is to be admitted without good Proof.  
Secondly, In the Proof we make of Doctrines, the holy Scriptures must be the Rule whereby we judge.  
Thirdly, In the use of this Rule, we must take direction of our Spiritual Guides and Governors.  
And Lastly, We must live in the sincere practice of all other Duties of Christian Piety.  
First, The first Direction is that of this Apostle St. Paul to the Thessalonians, 1 v. 21. Prove all things, hold fast that which is good. Which is the same with that of St. John, 1 iv. 1. Beloved, believe not every Spirit; but try the Spirits, whether they are of God: because many false Prophets are gone out into the World. From whence it is likely Dionysius of Alexandria form that Precept, which he calls an Apostolical voice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be ye skilful Bankers, able to distinguish between good and bad Silver 
* Euseb. L. VII. Hist. Eccles. Cap. 7. .  
Children indeed having not the faculty of discerning, take all upon trust: but it is a shame, if being arrived at the state of Manhood, we do not prove, and try, and examine (as the word signifies) every thing that is offered to our belief; which we ought not to receive, merely because confident men would impose it upon us by their Authority. And if it will not abide a proof, nor stand a trial; we may be certain it is deceitful Ware, which they would put off in the dark, and not have brought into the light.  
Now in this proof, we must be very serious: for nothing can be examined thoroughly without an attentive mind. Which we must awaken to ponder and consider every thing, in the use of the best reason we have: and whatsoever appears upon examination and proof, to be agreeable to the Faith once delivered to the Saints, that we must hold fast; and not suffer ourselves to be carried from it, by any importunities of contrary affections. For as we must receive nothing without good reason; so we ought not lightly to forsake that, which we have good reason to believe.  
When I speak of Reason, I do not mean bare natural Reason, without the guidance of God's Grace. For which we must hearty pray; and He no doubt will readily vouchsafe, unto all those who seriously seek for it, with a desire to be led by it in the ways of truth and holiness. For having given us his Son, and by him revealed his mind and will unto us; it is infidelity to think that he will not guide us by his Grace, to understand his mind and will, in all things necessary to our salvation. Far be such a thought from our hearts: which ought to rest satisfied, that he will give us his Grace to direct us, as freely as he hath given us his Son Christ to enlighten and instruct us. He is as little sparing of his Grace, as the visible Sun is of its Beams: which shine into the eyes of all those, who do not by wilful winking shut it out; and thereby make themselves, not the Sun, guilty of their blindness.  
If we love darkness rather than light; or will not be at the pains to open our eyes and let it in; but instead thereof give up ourselves to be led about by others, as they shall please to conduct us; it is but just with God to deprive us of the power of judging aright, and not to let us see when we would, because we would not when we might.  
He hath given us the use of Reason; which if we will blindly resign to any pretended Authority, what is it but to shut our eyes when we should open them, or suffer ourselves to be hoodwinked, when we should look about us that we be not deceived? We can give no account of this to God: who did not give us this talon, that we should give it away to others; but that we should faithfully employ and improve it ourselves. He never intended that we should let others judge for us; but requires us to examine and judge ourselves whether there be reason to receive that which is propounded to us by others.  
This is so great a Truth, that they who receive things without examination, upon mere trust, yet have some reason for what they do. For no man trusts another, till he hath reason to think he is an honest man, and will not deceive him. He doth not take his bare word for it, that he will not deceive him; but hath some ground or other to think he will be as good as his word. Insomuch that they who seem least to trust to their own reason, do really trust it in the weightiest matter; when they trust it to choose one for them, whom they may trust.  
They of the Roman Church, I mean, who would have us give up our Reason, to their Authority; do not pretend to persuade us to submit to that Authority, without some reason for it. And to be persuaded by reason, as hath been long ago said, that to their Authority we ought to submit our Reason, is still to follow Reason, and not to quit it, and blindly resign it. And if we must follow Reason in that, why not in all things whatsoever? Why is it not as good a Judge of any thing, as of their Authority? What reason can be given for using our Reason in this single affair, and relinquishing it ever after? Is it not the same Reason still? Was it not given us for our constant Safeconduct? By what reason then do we trust others to choose our Religion for us; without examining whether what they say be true or no; but taking it barely upon their word?  
How do they know that to be true, which they propound to us? May not we know it by the same means? and rely not merely upon their Authority, but upon the same reason that they do? For they say what they deliver to us, either with reason or without. If with reason, we ought to judge whether it be a good reason or no: for why should not we judge as well as they, since God hath entrusted us with a faculty whereby to judge.  
If without reason, we ought not to follow an Authority, which presses things to be believed upon no ground: but to look upon those as the most sincere and faithful Directors, who would have us to examine and prove, consider and ponder all things well, before we receive them; and who offer to us their assistance therein, that we may see with our own eyes, what God himself hath delivered to us in his holy Word. Which brings me to the next thing.  
Secondly, In this proof which we make of every thing propounded to us, the Scriptures ought to be the Rule, whereby we judge.  
We have no other, I have formerly shown you; and they are abundantly sufficient for us, and so authentic; that our Blessed Lord himself, and his Apostles after him, constantly appealed to them for the proof of their Doctrine. And as they referred all men to the old Scriptures, saying no other thing but what the Prophets and Moses did say should come (xxvi. Act. 22.) so we can send them not whither else for their information, but to the same Scriptures, and to the New Testament; according to which if any men do not speak, they are not to be received. Nay, St. Austin ventured to imitate St. Paul, and to say 
* L. III. contra litter. Petiliani cap. 6. , Let him be accursed whosoever he be, (I will not say we, who are not worthy to be compared with him that said, THOUGH WE, but though he be an Angel from Heaven) who declares to you any thing of Christ, or of his Church, or of any other matter that belongs to our Faith and Life, besides that which ye have received in the Legal and Evangelical Scriptures.  
Unto which the same St. Paul sends Timothy himself, for his instruction, in both his Epistles to him. Where he commands him to give attendance to reading, viz. of the holy Scriptures: which he had known from a Child, and which were able, he tells him, to make him wise to salvation, through faith which is in Christ Jesus. They being given by inspiration of God, that even a man of God (like the ancient Prophets) might be perfected, and thoroughly furnished unto all good works; for every part of his employment, 2 Tim. three 15, 16.  
Which place I have explained not long ago, and now mention it again; because the Apostle directs him to these holy Writings, as a means to preserve him in the true Christian belief, ver. 14. But continue thou in the things, which thou hast learned, and hast been assured of, knowing of whom thou hast learned them, and that from a Child thou hast known the holy Scriptures, etc. What we have learned out of the holy Scriptures, we have an assurance of; we know from whom they come; and are certain we are taught by God, when we read these holy Books: but cannot be assured of any other Tradition, which is not contained here; and therefore aught to continue steadfast in our adherence to the Scriptures; and both to suspect those who would draw us from this hold, and stick to those Guides who bid us stick to this, and prove all things by it. For it is evident they have no mind to deceive us; but do, in effect, bid us believe God, and follow his directions, and rely upon his Authority: who cannot misled us; and will not suffer us to be misled, if we continue in the things which we have learned out of the holy Scriptures.  
For taking them to be our Rule, we shall neither admit any thing which is contrary to that Rule; nor shall we take any thing to be an essential part of the Christian Faith, which is not there delivered unto us. For it is not consistent with the notions we have of God's infinite Goodness and Wisdom, to believe He would give us a Rule which is defective in necessary things. No, He hath abundantly provided here for our Instruction, in all such matters: and as we ought to refuse that which contradicts any part of these holy Books; so we ought not to think it necessary that we should entertain any thing, which they do not teach us.  
And teach us plainly and evidently; for in all necessary things they are very clear and perspicuous; Else they could not be a Rule unto us, but we must seek for some other. The Apostle's Creed, for instance, (which the Ancients called the  Rule of Faith, a short Summary of Christian Belief, beyond which, as they speak, we ought not to seek for Faith) together with the Nice Creed, and Athanasius', which expound the Apostles, ought thoroughly to be received and believed: for that they may be proved by most certain warrants of holy Scripture. But whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an Article of Faith, or be thought requisite or necessary to Salvation.  
This is the Doctrine of our Church, in its sixth and eighth Articles: unto which let us strictly keep, if we would not be carried to and fro uncertainly with the blasts of vain Doctrines, which have no certain Warrants in the holy Scriptures, and therefore are not to be received; or are contrary to them, and therefore are to be rejected. Here we must fix; and believe that here we are safe. For the Scriptures want nothing to complete us in Christian wisdom; which they do not wrap up in obscurity, but, as far as is needful, give us a clear understanding of the Doctrines of Faith. And make us understand withal, if we please to consider them, that having laid our foundation well in a firm belief of those great and necessary things, which out of the Scriptures are summed up in the Creeds before named; we need not trouble ourselves about other matters, which are not so evident: but make it our whole business in this world, to raise the solid Superstructure of a holy Life, upon the Foundation of Faith in Christ.  
This is the Second thing; the holy Scriptures are the Rule, whereby we must prove all things: from which if we do not departed, we cannot be led into any dangerous errors. Provided,  
Thirdly, that in the use and application of this Rule, we take the direction of our Spiritual Guides and Governors.  
In some things, as I said, there is difficulty: and where there is none, the cunning of deceivers may so perplex things and entangle our understandings, that we may not know what to think. In which case, especially, we ought to seek for the assistance of those, that are better able to judge than ourselves. Which is the very means of stability and constancy, which the Apostle here recommends in my Text. For having shown, how God appointed several orders of men in the Church, not only Apostles, Prophets and Evangelists, but also Pastors and Teachers, for the perfecting of the Saints, etc. he lets them know that by these means God expected, that they should not be henceforth children, tossed to and fro, and carried away with every wind of Doctrine. For this purpose were Pastors and Teachers, more particularly settled in the Church; that they might be Instruments of settling others. After the Apostles, and Prophets and Evangelists, had revealed the mind and will of God to men; Pastors and Teachers were left in every Church, to help them both to understand what the other great men had revealed; and to detect the forgeries of false Apostles, who went about to supplant the Christian Doctrine.  
These Gifts, as the Apostle here calls them, were bestowed last of all; being intended to remain after the other ceased. And accordingly you are blessed with them, in this Age; as they were in the beginning: and they are placed over you for the same end, that they were at first; that you may advise with them, as persons whose business it is to study the holy Scriptures, and to guide God's people by them in the way of truth. For this they are better qualified than any other persons; and therefore aught to be consulted by the people. Who must not be so bold as to lean merely to their own understanding; but listen also unto them: not indeed as infallible; but as men of the best understanding, both by their Office, and by their Study, pains and experience: whereby they are enabled to discover the frauds and sophistry of Deceivers, and to open, better than any else can do, the true meaning of the holy Scriptures.  
Their Guidance therefore the Apostle to the Hebrews also commends, as a remedy against their instability in Religion, xiii. 7, 8, 9 Remember them that have the rule over you, who have spoken to you the word of God, whose faith follow, etc. Be not carried about with divers and strange Doctrines: for it is a good thing that the heart be established with grace, not with meats, which have not profited them that have been occupied therein. Where one mark is given them, whereby to know what Guides to follow: Such as established their hearts in true grace and goodness, not those that troubled them with unprofitable Disputes about meats and drink, and such like things; which were pressed by Judaical Teachers, but made those who observed them not one jot the better; if they did not make them worse, by taking off their hearts from more substantial Duties.  
And truly there is the same mark of distinction at this day. All men follow some Guides or other: but they alone ought to be followed, who lead men, not by their own authority, but by the direction of the holy Scriptures; whose main study it is to understand the Scriptures themselves, and then to make others understand them; who do not hid those Books from the people, but exhort them to look into them and read them seriously, and to learn therein, above all things, to be godly and virtuous, to mortify all evil affections and passions, to purify themselves from all filthiness both of flesh and spirit, and to perfect holiness in the fear of God.  
Such Guides you are bound in Conscience to advise withal; and not lightly to forsake their Conduct. For if they of the contrary persuasion follow their Guides with an implicit Faith, and a kind of blind obedience, being scarce permitted to use their Reason; how can our people answer it to God, if they will not take heed to those who bid them open their eyes, and see, and examine and prove what they offer to them, by the Rule of the holy Scriptures; in the use of the most impartial and  Reason, which God hath bestowed upon them, and wherewith they can assist them?  
It is not easy to apprehend how great a sin they are guilty of, who neglect such guidance. And I must take the freedom to tell you, That to listen to other pretended Guides, neglecting those of the Church of England, under whom ye have been bred, whose conversation you know, by whom you have been long instructed, and had sufficient proof of their abilities, is an inexcusable sin, and an unaccountable folly. For in all reason you ought to have a greater reverence to the Priests of our Church, than to those of any other Communion: who cannot be presumed to know better than ours do, nor to have more concern and care to guide you aright than ours have.  
And therefore as none of you, I hope, will be carried away from the Faith of this Church, by any wind of Doctrine, whatsoever: so you will not, I trust, so much as entertain a doubt of the truth here believed, without consulting with the Pastors and Teachers of it; who are able to preserve you from falling, by God's grace, and blessing upon your and their honest endeavours. You ought to make a great conscience of this: if you chance to be staggered by any objection, repair to those whom God hath appointed to settle your minds, and preserve you upright. Nay if there were nothing of Conscience in it; yet it is but a due respect to them, under whose ministry you have many years lived, not to forsake them upon any suggestions whatsoever, without hearing what they can answer to them: nor to think them less able and willing to direct you, than any other persons; or less honest and careful in the directions they give, that neither you nor they may do amiss. Besides the weakness and levity, nay the folly and wickedness, it is a rude contempt of those, whom you have the greatest reason to esteem (and will be so judged at the dreadful day of our Lord) to hearken to the voice of strangers, and give a perfect credit to them; without so much as consulting the judgement of those, with whom you have been long acquainted.  
Be not guilty, I beseech you, of such unmanly, and unmannerly behaviour. Do not so much as admit the beginning of a doubt about your Religion, without acquainting some of them with it, that they may resolve you: and, as St. Peter speaks (1 v. 12.) exhort and testify to you, that this is the true grace of God, wherein ye stand.  
And in which you will always stand, if you observe one thing more: which in truth is the greatest of all.  
Fourthly, Live in the sincere practice of all other duties of Christian piety. For to do what we know to be the will of God, is the surest way to be preserved by him both in truth and in holiness. A godly life is the greatest security against all Impostures. We shall never doubt of the truth of our belief, when we feel it hath effected the design of Faith; by bringing forth the fruit of it, in all manner of virtue and godliness of living.  
About which there is no doubt nor question, no dispute nor controversy: for all the parts of an holy life, are as plainly set down in the holy Scriptures, as that part of it now mentioned, We beseech you, Brethren, know (that is, love) them, which labour among you, and are over you in the Lord, and admonish you: and esteem them very highly in love, for their works sake, and be at peace among yourselves 1 Thes. v. 11, 12. All the rest, I say, are as express, and clear, and evident as this: whether they be our duties toward God, or towards man (whether superiors, equals or inferiors) or whether they concern the right Government of ourselves, in all Temperance, Soberness, Chastity, Self-denial, Contentedness, and Contempt of this present World.  
Without which (I mean contempt of this present World) all the advice that can be given will signify little, to secure us in the true Religion. If this one thing be wanting, we are liable to be deceived, and none can help us. We shall turn like Weathercocks by every wind of Doctrine, if our interest lie that way: and it will not be in the power of any man, by the clearest and most solid demonstrations, to fix and settle us. For the love of this present World, of riches, honours and preferments, dazzles the eyes of men's minds, blinds their judgement, bribe's their affections, corrupts their consciences, and carries them into the foulest dotages.  
Religion and the things of the other world, cannot be of any great price, in his account, who admires and over-values the things of this present life. Which will easily persuade him (as I had occasion to show you lately) when he cannot keep both, to let go his Faith, that he may preserve these. And therefore if we will stick fast to our Religion; we must not cleave too close to this present World. We must not frame too high an opinion in our minds of any thing here; nor set our hearts and affections on it: but learn to want as well as to abound; to be satisfied with a little; and, as the Apostle speaks, having food and raiment, therewith to be content; remembering that godliness, with contentment, is great gain. 1 Tim. vi. 6, 8.  
Such lessons if we learned and faithfully practised, (and there is no man that need be ignorant of them or defective in them, unless he will) they would preserve and keep our minds from being drawn away, by plausible and gainful errors. Nay, more than that, they would put an end to all controversies, and disputes; better than an Infallible Judge could do. For when there was one in the world, there were still Sects and Factions, as I have already shown you: But if we would submit to the power of the Gospel, and of God's holy Spirit, so far as to become obedient to the plain commands which he lays upon us; that is, to be made truly meek and lowly in heart, humble and peaceable, tenderhearted and Charitable, holy and heavenly-minded▪; having no designs for this world, but all for the other; not intending to serve any earthly ends by our Religion, but only to secure our Souls everlasting salvation; being sincere lovers of truth, desirous to know the whole will of God, ready to embrace it, though never so cross to our present interests, conscientiously resolved to do it, whatsoever we deny or lose on that account; this temper of mind wouldbe a far better expedient, and more available for the healing of all Divisions, and for the making Peace and Unity in the Christian World, than infallibility of Judgement would be, could we tell where to find it.  
This is the way of God; wherein if we will not walk, there must be Heresies, and contention, and strife: nay, there will be, as St. James' words are, every evil work; and no remedy can be found for it.  
Whereas in this way, I will be bold to go a little further and say, that God hath taken care every particular Christian may be infallible; as far as is needful for him.  
Much Discourse and Dispute there hath been and is about Infallibility. And some, you know, argue there must be such a thing, because of the care which we all believe Christ hath of his Church: in which it would be convenient there should be an Infallible Judge, and therefore they conclude there is one. But if Convenience were the measure, and our Understanding the Measurers, we might rather conclude that God hath made every particular Christian infallible: because that is far more convenient, than for every Christian to go a great way to one Infallible Judge; and then not be able to know certainly where to find him: because they that speak of such a Judge are not agreed whether he be a single Person, or whether this Infallibility do not lie in more than in one, nay whether it be not in a many; but there is as great difference about this, as any thing else whatsoever.  
All that we can truly resolve therefore in this matter is, That such is the Grace of God, such his Care of his Church, that He hath made every truly pious Christian infallible, though not in all things, yet in the main thing; if he go on to the end in a course of piety. That is, with respect to his Journeys end he is infallible, though not with respect to every step he takes thither. He may err in many things, he may sometimes go wrong; yet if it be his constant design and watchful endeavour, to govern himself faithfully in all his actions, by the Rule of God's Word, and to follow all the Directions therein, he shall infallibly come to Heaven.  
Let no men make you believe the contrary, though you do not believe every thing that they tell you is necessary. For God hath promised to guide the meek in judgement, and to teach them his way. His secret is with them that fear him; and his Covenant is to make them know it, XXV. Psal. 9, 14. They shall certainly understand all things needful; and be preserved from damnably erring in their judgement. God is faithful, and will keep them from falling into the error of the wicked: because they feared him greatly; doing his will sincerely as far as they knew it; and being ready and desirous to believe and obey it in all other things, if they could have known them to be his Will.  
Therefore let us neither decline this way; nor distrust it. Let us look upon this as the way of peace; and let us think ourselves safe in it. Let all carnal, let all worldly, let all diabolical lusts and passions be mortified, and we shall not fail to know the truth: nay, all our differences will be at an end; or, if any remain, they will not be destructive either to Charity, or that blessed Unity, which all good Christians desire to see in the Church of Christ.  
If all will not take this course; yet they who do shall stand as unmoveable as a Rock, though there be never such strong Winds and violent Gusts of Doctrine abroad, that would blow them about. For it is only Chaff, and Straws, and such like light or lose things, which are carried about with the Wind: Solid and well-built Houses stand firm and unshaken. And so will all they who are deeply grounded in holiness and humility. They will be steadfast and unmoveable, and never be persuaded to follow any other Doctrines, than those they have received in this Church, though pressed with never so much earnestness; because no Doctrines whatsoever can make them better than they are, and, by the Grace of God, intent to be.  
And this truly is a plain Direction whereby to judge of those Doctrines, which trouble the Church. Do they tend to make men at all the better, if they do believe them? Will their hearts be more purged from all bad affections? Will they become more holy, more humble, more meek, more modest, more dead to this World, more kind, loving and charitable to all men, by entertaining those Doctrines, which are superadded to the Christian Faith, into which we were baptised? Or on the contrary, Do they not give men's vices greater liberty? Do they not puff them up, as all windy knowledge doth? Will they not dispose us to be more highly conceited of ourselves, more arrogant, more angry, more impatient of contradiction, more uncharitable and censorious, more lose in our conversation, more unpeaceable and ungovernable? If we find these to be the Fruits of such Doctrines, we are assured thereby that they are not the true Christian Doctrines; which have the quite contrary effects, and make men of another Spirit.  
To conclude, There is one piece of Christian piety, wherewith all our works must be begun, continued and ended; and that is earnest Prayer to God: whom we must constantly beseech to pour the Grace of his holy Spirit upon us; that we may not fail to follow all these Directions, and that they may be effectual for our preservation.  
To him let us address ourselves with all humility and fervent affection; imploring his gracious presence with us at all times; to enlighten our minds, to guide us in judgement according to his promise, to give us understanding in his holy Word, to bestow upon us a spirit of discerning, that we may clearly perceive the difference of things, and not take evil for good, falsehood for truth; but the way of lying may be removed from us, and he may grant us his Law graciously.  
But above all things let us beseech him, to give us honest and good hearts,  by any carnal or worldly affections. Let us pray with David in the Psalm now mentioned, cxix. 36. that he would incline our heart unto his testimonies, and not unto covetousness: turn away our eyes from beholding vanity, and quicken us in his way. For where the love of the World prevails, any gainful error may easily find entertainment.  
And whensoever we find ourselves begin to be unsettled in the belief of that, which upon the most serious and deliberate consideration, we have judged to be the truth; whensoever the resolution we took upon that judgement, gins to waver and shake; let us remember that we are under a temptation; and that every temptation is a deceit, and would put a cheat upon us, (for every man is tempted, saith St. James, when he is drawn away by his own lust, and enticed) and thereupon let us apply ourselves to God with the greater diligence and earnestness, for his Grace to purify our hearts; that we may not be seduced by any bad affections; but building up ourselves in our most holy Faith, praying in the Holy Ghost, we may keep ourselves in the love of God, looking for the mercy of our Lord▪ Jesus▪ Christ unto eternal life, S. Judas 20, 21.  
Finally, the Church itself hath put a Prayer into our mouths, in the Collect for this Day: in which let us not cease to make our humble and hearty requests to Him; saying,  
O Almighty God, who hast instructed thy holy Church with the heavenly Doctrine of thy Evangelist St. Mark, Give us Grace, that being not like Children carried away with every Blast of vain Doctrine, we may be established in the truth of thy holy Gospel, through Jesus Christ our Lord.   
Amen.  
FINIS.