Presbyter of Carthage Anno 250. 2. Novatianus a Presbyter of Rome who became his Partner in errour at the same time ☞ Novatus was a man of a Contentious spirit and assisted by his Partner he disquied two then famous Churches viz. Rome and Carthage by a rigid sentence against such as had fallen through infirmity in the times of persecution and had denied the Faith though after they desired to be received to the Church For he taught 1. That there was no place of repentance left for such and therefore such should never be admitted again into the fellowship of the Church although they express manifest signs of true Repentance Hereupon they separated from the Orthodoz party who were otherwise perswaded And here began their Sehism 2. They were called Cathari because they boasted themselves to be purer then others in life and manners whereas our Purity only is that our sins are forgiven and we are purged in the fountain of Christs blood and sanctified by his word and spirit John 15.3 1 John 1.7 3. Yet this Errour continued the longer because it crept in under pretence of 1. Zeal to the glory of God and 2. Of Detestation of sin Beware of such Errours as enter with the fairest pretences 1. Nevertheless this Errour it was against the Scriptures evidently 2. And it produced dangerous effects for it advanced Satans kingdom by driving divers into despair 4. And it was condemned by the second African counsel under Cyprian Bishop of Carthage the President thereof And by the second Synode at Rome under Cornelius the Bishop there See Eusebius Alsted and Simpson of the Church Page 37.421 422. c. ☞ And nevertheless these did not multiply their Errours yet this Errour was a capital and dangerous one and made way to others and was obstinately persisted in to a great Schism and dangerous admitting no reclaim or amendment such was their Independency Though in other things they consented with the Orthodox ☞ Hence they were condemned by some of Schism only by others of Heresie So Schismaticks they were at the best 1. It is great Wisdom to suppress Errours betimes which Cyprian and Cornelius endeavoured by their Colleagues Synodes and Counsels 2. Authors of Schism are hinderers of reviving the Union of the Church 3. Inveterates Schisms often Turn to Heresies 4. We should beware of such as perturb the unity of the Church under the pretence of piety and zeal 5. And that Invent-Remedies for the Churches Maladies which are worse then the Disease as the Novatians did by their opinion Ap. For though weakness is to be pitied yet a devilish Rigor pitying none that have fallen through infirmity is a lesson that hath no allowance in the book of God Thus the Novatians err 1. in Schism 2. Obstinacy in errour 3. Independency 2. The Donatists took their name of one Donatus born about seven years after Arrius in the time of Constantine Afterwards he was a Bishop in Numidia and proved to to be a great Disturber of the Churches in Africa for 1. He hatch'd a bitter hatred though causless against Cecilianus Bishop of Carthage whose cause was often heard 2. But always the Donatists succumbed or failed in proof 3. In the end because they could not accomplish their designs against Cecilianus they became enraged and 1. Made a Schism falling off from the unity of the Church Ap. What will not Spleen do by way of Revenge if disappointed Thus being become a Schismatick next he turns Heretick and taught divers strange Doctrines introductive of more viz. 1. That only was a true Church which was spotless and without sin and that the Catholick Church was only in that corner of Africa with them 2. That the efficacy of the Sacrament did depend upon him that did administer it and thereupon that Baptism was not available except some of their sect were present and did administer it 3. That all that came into them must be rebaptized which they did practise upon people though they had been baptized before by the Orthodox This introduced Anabaptism 4. They placed Religion in austerity of Life and Homicide for they were very cruel Alstead Chron. pag. 385. 5. That the Son was inferiour to the Father and the Holy Ghost to the Son saith Eusebius so they made a Disparity in the Trinity 6. They condemned Cecilianus though his innocency was often tried and himself acquitted by many Judges and yet they had many Favourers as any such shall have and friends and were called by divers names thereupon as Parmeniani Rogatistae Cirtenses and Maximianistae 3. But they were learnedly confuted by Optatus Bish of 1. Melevitanum in Africk as to their two first Tenets Simp. p. 292. 2. And by St. Augustine mightily 3. And they were condemned by several Synodes at Carthage for divers years together viz. ab Anno 403. usque ad Annum 310.4 Yet they continued very obstinate and did refuse to stand to the determination of either Synod or Councel So obstinate were they in their Errours and Heresies Afterwards 1. They became cruel Persecuters of the Orthodox and Catholick Christians about the year 404. Alsted Chron. p. p. 335 2. In the end they were divided into sundry factions and so were rent and torn to pieces Alsted Chron. p. 385. Ap. As it doth often befal to such persons in the like cases Thus the Donatists also were 1. Schismaticks then Hereticks 2. Uncertain and obstinate in their errours And 3. Independent In the former Presidents of Romanists c. you perceive that 1. Schism doth begin and enter men into Errour and Heresie 2. Strangeness and uncertainty of Doctrine doth continue and enlarge them therein specially if men be obstinate in them 3. Independency and uncontroulableness doth confirm and harden men in errour and makes them obstinate and incorrigible as it did the Romanists Novatians and Donatists before named whom no confutation councel or course could reclaim 3. Now the third sort of persons that hinder the Church of the means of Recovery out of Errours and Heresies c. are the ☞ Separatists of latter times which are therein blame-worthy by what Names or Titles soever they be called whether 1. Anabaptists 2. Brownists or 3. Independents or are known by any other title whatsoever Quakers c. ☞ Herein let me premise this that none mistake me as if 1. I had any prejudice to any mans person or that I aim to do wrong to any man it is far from me 2. I have learned to own and prize the least appearance of Grace and Piety and the smallest measure of the gifts of God in any persons whatsoever 3. It is not any man but the Way that is in question 4. And I thought my self bound in conscience for the faithful discharge of my Duty to give you warning of such ways as I cannot but deem to be dangerous and prejudicial to the Vnity and Peace of the Church of God as the fore-mentioned Errours of Rome and Africa were and thereby obstructing
a Serpents wisdom are 1. A searching observing and knowing things by experience 2. To avoid dangers by flying hiding and securing themselves In these the Disciples were to imitate the Serpents Wisdom viz. 1. In wisely observing and prudently searching out the knowledge of things by their experiences which though it be called Ma. Stultorum yet may it be as truly named Mr. Dr. Sapientum 2. In Flying hiding and securing themselves from dangers by all lawful means 1. Save your selves from this untoward generation Acts 2.40 i.e. perverse and wicked men 2. When they persecute you in one City flee into another Mat. 10.23 3. Thus Christ himself did 4. And others Athana sius 2. The other two pernicious properties viz. To 1. Deceive 2. Wound 1. To deceive and seduce and so the old Serpent seduced and beguiled 1. Eve 2 Cor. 11.13 and in her the root of all makind His deceitful poyson hath infected all the branches 2. As the Crocadiles of Egypt with her tears 3. And other Serpents by Wiles do deceive them whom afterwards they do devour 2. To wound mortally with a poisonous sting as it is usual Ap. And in these the godly must not only beware lest they be beguiled by him but also act contrary to him since he is so wise in his generation to deceiva and destroy and that two ways viz. 1. By alluring men to that which is good and winning them to be healed of sin as the Apostle did 1 Cor. 9.22 2. Let us undeceive and direct men wounding men with godly sorrow never to be repented of that they may besaved Ap. All these are a deadly sting to the Devil him self and to all his Agents that the godly can either 1. Know by experience his Wiles 2. Or be secured from his rage 3. Or gain men to good 4. Or wound them for sin unto Repentance that they may be saved God is the healer of Israel Mal. 4.2 ☞ Thus wise had the godly need to be that must encounter with so many wiles and with all this wisdom they must adjoyn that foundation and topstone of perfect Wisdom viz. The Fear of the Lord Job 28.28 Psalm 111.10 Pro. 1.7 by which they shall be preserved from every evil way 1. And as they must be wise so had they need of more then 2. Sampson-like strength and the courage of the antient Worthies Heb. 11.33 To wrestle with such strong temptations and such infernal powers 1. So mighty which at some time have prevailed over 1. a Sampson 2. a David 3. a Solomon 4. an Apostle 5. and others in all Ages so mighty are they and impetuonsly powerful in temptation 2. and so â—any that their name may well be called Legion Mark 5.9 And we may well say of our spiritual Enemies That the Devils and Evils that are against us are innumerable Psalm 40.12 See the 4 5 6 and 7. Reasons before Let me a little explain this courage and give you some reasons why we should be furnished herewith 1. For the Nature of it it is Aggressio terribilium ubi mors imminet propter bonum salvandum Aristotle Christian Courage is the undaunted boldness of a sanctified heart in adventuring upon difficulties and hardships in a good cause upon a good ground when God calls us to it Et haec fortitudo praestat Magnanimitate Fiducia Securitate Magnificentia Constantia Tolerantia Firmitate Macrobi 1 Pol. p. 1065. Never were Joshua and Solomon and others that were to undertake great atchievements Nehemiah and Zorubbabel c. upon a juster cause or better ground called upon to be strong and couragious and not to fear Ap. Then we are to be strong and couragions in this spiritual Conflict See Deut. 31.7 8. Josh 1.6 7 9. 1. Chron. 22.13 2 Chron. 19. ult Jehoshaphats counsel to them Hag. 2.4 The Lords charge to Zerubbabel and Joshua The Prince and high Priest to build the house of God the Temple and for our charge see 1 Cor. 16.3 ver 10. hujus cap. and in the Text Watch ye stand fast in the faith quit you like men be strong In the definition before you hear that this spiritual courage is 1. An undaunted boldness or animosity of heart This is the Lords gift Ezek. 3.8 9. I have made thy face c. as an Adamant harder then flint The rock fears no change of weather heat or cold c. and the horse fears no dangers Job 29.19 to 26. Clothed with thunder c. And the Lyon turns not away from any Prov 30.30 Ap. So the Christians Courage will not shrink nor be danted but by the Assistance of the Almighty will bear up against all the storms and most terrible Assaults of these terrible ones the enemies named ver 12. 2. The Subject of this courage is a sanctified heart for as the heart is the subject of Courage both natural and spiritual est quasi cordis actio for so a valiant man is described 2 Sam. 17.10 Amos 2.26 His heart is as the heart of a Lion cordatus vir strong of heart So Sanctification is the necessary qualification of this heart in which spiritual courage dwells by which it differs from other kinds of courage This is the difference and which is caracterised by these three Notes viz. the 1. Root whence it springeth viz. Love to God 2 Cor. 5.14 2. Rule by which it is directed viz. The Word of God 1 Chron. 22.12 13. 3. End to which it referreth viz. which David charged to Solomon his son and God he is the Centre to which and wherein all things and undertakings of a sanctified heart do refer and rest as every thing resteth in his own proper Centre 3. The object of this carriage about which it is imployed is matters of great difficulty and hard services See Heb. 11.33 34 to 39. Who through Faith subdued Kingdoms c. Like their service 1 Sam. 31.12 When the valiant men of Jabesh recovered the bodies of Saul and his sons from the wall of Bethshan when there fastened by the Philistines Conquerors So have many been rescued from the mouth of Lions and many souls from Hell by their Christian Courage and fortitude against Satan Jude 23. pluck'd out quasi from the fire of Hell pulled out of the fire 4. It must be always in a good cause 1. In matters of faith 1 Cor. 16.13 Jude 3. Stand fast in the faith c. and contend for it 2. And for Righteousness sake 1 Pet. 3.14 Then you are happy The cause makes the Martyr not the punishment Causa non supplicium facit Martyrem ☞ And it is a Christian resolution and worthy of imitation rather to run the hazard of whatsoever difficulties imaginable the loss of all that is dear and precious life it self rather then to transgress the commands of God violate my vows wound my own conscience and make a breach between God and my own soul which men care not for in these our days so are they habituated in
conditions viz. That it must be 1. Bonum 2. Arduum 3. Futurum 4. Possibile 1. Good 2. Hard to be gotten 3. Future Rom. 8.24 4. Possible to be attained Ap. So that a Christians Hope is a confident expectation of all good hings promised to us both concerning this life and a better in heavenly glory 1 Cor. 15.19 If in this life only we have hope in Christ c. But we rejoyce in the hope of the glory of God i.e. of the felicity and happiness which they shall have in the presence of God Rom. 5.2 though at present they suffer and others deride their Exultings Or Our hope in God for Salvation and future blessedness is a Grace infused into our hearts by the holy Ghost by which we expect all future good things grace and glory mitigationem presentis crucis liberationem as also the mitigation and deliverance from present miseries and afflictions according to the good counsel and will of God resting upon the promises of God and the merits of Christ apprehended by faith Psalm 40 1. 52.9 130.5 6 7 8. I have waited and do wait and yet will still wait for the Lord more then they that waited for the morning yea and let all Israel hope in the Lord for with him is mercy and plenteous Redemption And he shall redeem Israel from all iniquities and calamities 1 Pet. 1.13 yea hope to end for the grace to be brought at the revelation of Jesus Christ Hopes eyes are upon God the donor and giver Our salvation the ultimus finis the last and best gift to us Upon the means conducing thereto as the Auxilia gratiae the manifold graces by which we do attain to salvation and blessedness You have heard the Quid sit what this Hope is and the definitions of the same both general and special now for the causes of it 1. The principal efficient cause is God who is the giver of every good and perfect gift He of his abundant Mercy hath begotten us unto a lively hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible c. 1 Pet. 1.3 4. 2. The instrumental cause is Faith Heb. 11.1 For hope springs from faith as a branch from the root Ap. For because we believe in him therefore we hope for all good from him 3. The impulsive or moving cause of our Hope is the manifold goodness and free benefits of God to his people and the former favours to them and to our selves of which we have had so great experience He that hath formerly drank at a plentiful spring will still hope to speed well there when he hath occasion and stands in need of supply of water and so may we here for support and succour 4. The final cause or end of our Hope 1. The Glory of God in whom we place our hope that must be promoted by us and exalted for his mercy and grace Isa 30.18 19.2 Our own salvation and blessedness for which we hope and wait upon him Ibid. Isa 30.18 19. 1 Thes 5.8 and thus for the causes of hope 3. The Subject of it is a true Christian and only such as are so it is spes piorum the hope of the godly not of the wicked living simpliciter dead Rev. 6.9 10 11. 4. The seat of it is the heart which is sedes Affectum the seat of the Affections not so much of the sensitive as of the intellective part of the Will especially which is sometimes called Appetitus mentis the souls appetite Pol. Syntag 598. 5. The place of it is most properly simpliciter the earth and those that are living both in soul and body in this world who hope for many things in heaven there is only the hope of resurrection of the body to immortal glory c. then there it will cease and the compleating of all divine promises to the Church and people of God as Rev. 6.9 10 11. then it ceaseth In hell there can be no hope of any good to all eternity to those damned souls chain'd and bound up to everlastling misery 6. The Object of it is first and principally the Lord Psalm 33.22 and 38.13 As we hope in him so we expect mercy c. from him His Mercy Psalm 33.18 and 147.11 Gods eye and pleasure is on such as hope so His Word Psalm 119.81 and 38.15 Else David had fainted And Jesus Christ his son 1 Cor. 15.19 If in this life and then in subservency All the benefits of God promised to us and particularly Beneficia Veniae Gratiae Gloriae of pardon of all our sins for the merits sake of Christ 2 Cor. 3.1 2. being freed from the ministration of death by the Law Grace and all the benefits spiritual and corporal usually conferred upon men in that state Psal 25.3.11 Hab. 2.3 wait for it though it tarry etiamsi supra natura essent Rom. 4.18 Glory in a joyful resurrection and in the state of glory Acts 2.26 27 28. and 23.6 and 24.5 Rom. 5.2 Tit. 3.7 7. The Adjuncts of it are 1. A preparation of Mind 1 Pet. 1.13 1 John 3.3 He that hath this hope purifieth himself 2. A holy Life 3. Perseverance to the end till the revelation of Christ then it shall cease 4. Assurance and this ariseth from and is grounded upon the truth of Gods promises the merits of Christ the effectual omnipotence of God that promiseth good to perform whatsoever he hath promised whereas mens promises merits and power of performance is as nothing 8. The effects of Hope are many for it makes men 1. The more godly 2. To think humiliter lowly of themselves and sublimiter highly of God upon whom the hopeful man doth wholly depend 3. To renounce our own merits and to rest only upon free grace 4. Assurance of future good by the mercy of God and merits of Christ only 5. Perseverance in our duty to God and man 9. Patience and joy in Afflictions Rom. 12.2 9. In quibus conveniunt differunt fides spes the agreement and difference betwixt Faith and hope Now concerning this ninth particularr consider that 1. Saving faith and hope do agree in the common efficient cause of them both viz. The holy Ghost for it is he that infuseth both into our hearts adjoyning certainty and assurance for each of them gives us the like assurance 2. But the difference between them 1. Faith begetteth Hope and so is before it but hope comes after and is an individual companion of Faith 2. Faith is perswaded that God spake truth hope waits the occasion of time when God will discover it 3. Faith is perswaded of the Truth of God who can neither lye nor deceive c. and of all his Promises hope expects patiently the performance of them and that God will effect them 4. Faith believes that God is our Father Hope expects that he will reprepresent himself to us accordingly 5 Faith represents future things as present Hope waits for Then
6. Faith believes that Eternal Life is given us Hope waits till it come and be revealed to us 7. Faith is the foundation and Hope resteth upon it 8. Faith sustains feeds and supplyes Hope for we cannot hope to have any thing from God except we believe his Promises and Hope by patient waiting strengthens the weakness of our Faith if that fail not 10. The Opposites are Doubt Despair hope in the Creature and humane inventions and all the vain hopes of evil men in and for evil things Thus you have the 1. Definitions 2. Causes 3. Subject 4. Seat 5. Place 6. Object 7. Adjuncts 8. Effects 9. The difference betwixt Faith and Hope c. and 10. Opposites of this Grace of hope the helmet of salvation And thus much shall suffice for the explication of the point 2. Now I descend to the second particular propounded viz. The confirmation of the point I. It is frequently commanded in Scripture Psalm 130.7 8. Let Israel hope in the Lord with him is mercy I need not multiply Scriptures II. It is highly commended 1. Good 2 Thes 2.16 2. Blessed Tit. 2.13.3 Lively 1 Pet. 1.3.4 Sure stedfast Heb. 6.19.5 And by it we are saved Rom. 8.24 because hope is necessarily joyned with faith For we believe what we are not in possession of but hope expecteth the performance in due time so that it continues with us till we have happiness in hand and then hope endeth in fruition and there determineth and ceaseth Thus it brings us to heaven Ergo we are said To be saved by it III. And eminently compared for its further commendation 1. As here to an Helmet for durableness and defence it fails us not 2. To an Anchor Heb. 6.19 for its usefulness in storms and in the most trouble some times To a Staff to lean and rest upon in our pilgrimage here Psalm 33.22 Isa 50.10 Stay upon his God IV. And for instances 1. Abraham above hope Rom. 4.18 2. David all along in the Psalms 3. The faithful in death Prov. 14.32 Isa 25.9 Jer. 14.22 Rom. 5.2 4. Joseph of Arimathea Luke 23.51 for the kingdom of God 5. The Disciples Luke 24.21 6. St. Paul of the Resurrection c. Acts 23.6 and 28.20 c. 7. And the Thessalonians 1 Thes 1.3 with patience of hope Now as we have the Commands Commendations Comparisons and divers instances of Scripture so we might raise divers Reasons and Arguments out of the Scriptures already cited further to acquaint us why we should take this helmet of salvation and thus hope in the Lord and persist therein V. And these reasons do arise in respect of 1. God himself because he is our help and Shield He that plucks our feet out of the Net Psalm 25.15 and 33.20 and because with him is Mercy and plentiful redemption Psalm 130.7 8. 2. Our selves because hope in God never shames men Rom. 5.5 i. e Non frustratur sperantes hope in other things often doth and we gain much by it for we renew our strength and become indefatigable Isa 40.31 3. From the perseverance and continuance in hope in it self for we ought to persist and continue therein to the end because the grace and benefit to be broughtto us is so great 1 Pet. 1.13 because the whole world hopes for a Restauration much more reason have we Rom. 8.19 to 26. You have heard the point from this piece of Armour viz. Doct. A Christians hope of salvation is to him an helmet which he must take and make use of in his spiritual Warfare This point you have heard explicated confirmed Now I do proceed to improve and make use of it 3. I do now descend to the third particular propounded viz. the Uses I. Use is of Reproof to those that hope not as they ought to do 1. Doubtful persons that fear God will not defend nor deliver them in time of temptation nor bestow eternal life upon them True it is that in us there is cause enough to doubt when we consider our sins but let us bewail this and our Confidence may be in God 2. Despairful people that apprehend their sins to be greater than mercy can pardon Gen. 4.13 Thus did Cain so those that had no hope 1 Thes 4.13 This is a great sin Of this see my Notes 3. Those that hope in the creature as too many do See my Notes of trust in God or In humane inventions and forged tales as poor superstitious persons and Papists do who place their hope in the Saints departed and in their Reliques in Bulls Pardons and Indulgencies of the Pope in Vows and Pilgrimages and a thousand other Ceremonious Observations Or in their own merits 4. This Use doth justly reprove and condemn the vain hope of evil men in and after evil things We are here in a Labyrinth a Maze an inextricable way It were endless to speak of the vanity of mens hopes Take but a few Instances 1. Balaam no doubt hoped to enrich and advance himself by the wages of unrighteousness according to Balacks promise Numb 22.17.2 Pet. 2.15 but it proved otherwise 2. And bloody Abimeleck by the slaughter of his Brethren made himself a King but you know what his End was Judg. 9.5 6. 3. Ahab hoped to compass Naboths vineyard to enlarge his Homestal and to hold it also when he had gotten it he did so but he had and held it with a vengeance 1 King 21. 4. Zimri no doubt when he had slain his Mr. Elah King of Israel and reigned in his stead hoped he had been safe enough but Omri brought him to a desparate end 1 Kings 16.9 10 16 to 21. 2 Kings 9.31 Had Zimri peace 5. Athaliah hoped that she had secured the Kingdom to her self by the slaughter of the Seed Royal but she found it otherwise 2 Kings 11.1 6. Sennacheribs huge Army could not compass their design but were miserably destroyed no doubt he hoped otherwise 2 Kings 18.19 7. Israels hope in Egypt never did them good Isa 30.2 11 to 15. 8. And those that had made a Covenant with death and hell hoped that all would be well enough with them but they were disappointed Isa 28.15 to 20. 9. Those Husbandmen Mat. 21.33 to 42. and Luke 20.9 to 17. They slew the Heir and did seize upon his inheritance hoped that they had much advantaged when they undid themselves thereby Why should I be endless in Instances that are innumerable Ap. All those hopes vanish and perish and no marvel for God hath spoken it The Hypocrites hope shall perish and Job 8.13 14 15. be as a Spiders web his house shall not stand c. but be as a dying man giving up the Ghost Job 11.20 For God destroyes such hope Job 14.19 Quest So that we may ask the Question as Job 27.8 What is the Hope c. though he had gained when God takes away his soul Answ Sure when death comes The hope of unjust men perisheth Prov. 11.7 23. and ends in