negligent and delinquent and for instruction in righteousnesse to the proficient That the man of God Gloss Lyra. he who is ordained to divine offices as Timothy was may be to that end perfected and thoroughly furnished to every good work 2 Tim. 3.16 And of the Scriptures in the verse before 't is said they are sufficient to make us wise to salvation viz. being spiritually understood saith the Inter. Gloss That they are the means both of our illumination and sanctification which are the ends of the Spirit is clear from the prayer of our Lord Joh. 17.17 Joh. 17.17 Sanctifie them with thy truth thy Word is truth The Word of God is the Word of truth for our illumination and the Word of grace for our sanctification and this prayer of our Lord was granted saith Lyra in behalf of his Apostles when the holy Spirit descended on them at the feast of Pentecost Regeneration which is the same with sanctification and to be born of God and to be born of the Spirit is ascribed to the Word of God as the conveyance of the Spirit in this respect or as the means of our new birth Jam. 1.18 Of his own will begat he us by the Word of truth Jam. 1.18 And Joh. 1.17 The Law was given by Moses but grace and truth came by Jesus Christ Joh. 1.17 Now what else are the gifts of the Spirit or at least whereunto do they tend but to the clear understanding of the truth of God revealed by Jesus Christ which revelations are the sum of his Gospel and what else are the graces of Gods Spirit but accumulative an obedience to this truth even an obedience to the Gospel of Christ 1 Cor. 1.24 Hence it is termed the power of God and the wisdome of God And his Gospel the law of the Spirit of life Rom. 8.2 2 Cor. 3.6 Rom. 8.2 2 Cor. 3.6 So that the preaching reading hearing or in a word the clearing of this Gospel unto the mindes of men is the conveyance of the Spirit thereinto An example whereof see Act 18.44 Whilest Peter yet spake these words Act. 10.44 the words of the Gospel the holy Ghost fell on them all that heard the Word 3. The Holy Sacraments both Baptism and the Supper of the Lord are effectual means also for the conveyance of the holy Spirit 'T is promised upon our Baptism with repentance Act. 2.38 Act. 2.38 Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost And this is also verified from the example of Christ our head upon whose Baptism in Jordan the heavens were opened and the holy Ghost descended in shape of a dove and lighted on him Mat. Mat. 3.16 3.16 denoting unto us that by the virtue and power of Baptism not only the heavens are opened Remig. but also the gift of the holy Ghost is received therefore are we said to be born again of water and of the holy Ghost and without that the heavens are shut against us There is no admission into the celestial Kingdome Joh. 3.5 Joh. 3.5 Except a man be born of water and the holy Ghost he cannot enter into the Kingdome of heaven The Apostle St. Paul couples both Sacraments together as the conveyances of the Spirit 1 Cor. 12.13 1 Cor. 12.13 By one Spirit we are all baptized into one body and are all made to drink of one Spirit where we have the Spirit joyned with Baptism and with the Lords Supper also for what else can be meant by drinking of one Spirit but an allusion to the eating and drinking of the holy body and bloud of our Lord whereof himself testifies Joh. 6.55,56 My slesh is meat indeed and my bloud is drink indeed He that eateth my flesh and drinketh my bloud dwelleth in me and I in him Joh. 6.55 that is is make partaker of my Spirit or of my gifts and graces For in such a spiritual sense we must needs understand the words except we admit them in the grosse carnal and corporal sense of the Romanists Hence Christ is termed by the Apostle a spiritual meat and a spiritual drink 1 Cor. 10.3.4 1 Cor. 10.3 And they did all eat the same spiritual meat and did all drink the same spiritual drink for they drank of the same spiritual rock that followed them and that rock was Christ A spiritual meat and and spiritual drink Christ was to the Israelites of old in those Sacramental Symbols of his presence with them the Rock and the Manna and the like but in a more full measure and clear manner he is to us in those consecrated elements of his holy Supper which being rightly administred and rightly received are spiritual food indeed for we eat and drink the very Spirit of Christ therewithal that is are made partakers of his gifts and graces But how comes it to passe then that these blessed means of grace these conveyances of the Spirit are so often ineffectual Many men do daily pray often hear and read the Word of God have been engraffed into the body of Christ by Baptism and many times receive the blessed Eucharist and yet little or no newes do they hear of the Spirit very little stirrings of the heart few good motions do they feel within they are never the better nor a whit the more enricht either with spiritual gifts or graces for the use of these means The cause whereof is the hardnesse of mans heart which receives not the impressions of the Spirit the corruption of mans nature which quenches the sacred fires of Piety and Charity before they be well inkindled in the soul the exorbitant and unruly lusts of the flesh and of the world which resist the good motions lustings and strivings of the Spirit of God Intus existens prohibet alienum when the fruits of the flesh have overgrown the soul there 's no room for the fruits of the Spirit to take rooting there These two kindes of fruits cannot grow both in one heart but the one will choak overgrow and destroy the other To this outward means of grace then and of the Spirit the inward qualifications the infitting of the soul to receive the impressions of the Spirit must be added Actus activorum in patiente disposito as the patient is disposed and fitted to be wrought upon accordingly so is the power and efficacy of the Agent so that according as the hearts of men are more or lesse perspirable and plyable to the impressions of the Spirit accordingly so are his workings and inspirations upon the heart The holy Spirit is compared in Scripture to water Joh. 7.38 39. and as the water is of a diffusive nature and knows no bounds but as 't is limited by the channel or vessel that holds it so the Spirit is in himself of a spreading quality and is only straitned by the
of Religion if he win ground in the ceremonies and make a Schism there he will not be long from the Sacraments and produce Heresies in them Thus 't was amongst the Corinthians 1 Cor. 11. From their neglect of Ceremonies sitting covered at prayer they grew as irreverent and homely with the Sacrament eating Bishop Andr. serm upon 1 Cor. 11.16 and drinking as if they had been at home so that the Apostle is fain to tell them vers 22. That they had homes to be homely at The Church the house of God was no place for such irreverent demeanor And the like is obvious to each mans observation amongst us how the decent ceremonies and publique orders of Prayer and of the Sacraments being struck at the substance of both hath not long continued free from that impetuous violence of factious and schismatical spirits 3. This will yet further appear if we consider the nature of contention which is so unruly that it knows no bounds and limits but like waters overflowing the banks which run endwise ever without return so Prov. 17.14 The beginning of strife is as when one letteth out water therefore leave off contention before it be medled with To contend for the true faith is commendable and commanded also Jude 3. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contention is one thing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be contentious is another To contend for the Truth is the duty of all good Christians but to contentious about harmless ceremonies and things indifferent is not the custome of Gods Church and people If any man list to be contentious we have no such custome nor the Church of God 1 Cor. 11.16 From the cohaerence of which Text the danger of contentiousness is also observable For 1. all the contention was about ceremonies about wearing long or short hair praying covered or bare vers 13 14 15. vers 4 5 6. And being contentious about these things presently there followed Schisms or divisions amongst them vers 18. and shortly after down-right Heresies vers 19. Thus Pruritus disputandi becomes Scabies Ecclesiae the itch of contention breeds the scab of Schism and Heresie in the Church Hear from a person interested in such contentions the truth hereof confessed Baxter Saints Rest 3. Part ch 13. Publique wars and private quarrels which do usually pretend to the reformation of the Church the vindicating of the truth and the welfare of souls do usually prove in the issue the greatest means to overthrow all it is as natural for wars and contentious to produce Errors Schisms contempt of Magistracy Ministry and Ordinances as it is for a dead carrion to breed worms and vermine beleeve it from one who hath too many years experience of it both in armies and Garrisons It is as hard a thing to maintain in a people a sound understanding tender conscience a lively gracious heavenly frame of spirit and upright life in a way of war and contention as to keep a candle lighted in a storm or under the waters 4. When a Schism is once made and the communion of the Church deserted the separatists like travellers out of the beaten road finde no path to walk in and so become circular and endless in their waies or like such folks which continually toss and turn themselves upon their bed seeking that rest and repose which cannot be found till the humours of the body recover their due temper and be confin'd to their proper limits Hence it comes to pass that new doctrines and new opinions in religion are commonly broacht and set a foot by Schismaticks and this in opposition still to those ancient Truths which are the doctrines of the Church from which they have separated themselves It being the essential property of a Schismatick like Proteus to change his minde into every opinion represented to his fancy as plausible Hereunto agrees that ancient authentick father of the Church Irenaeus Alienati vero à veritate digni in emni volutantur errore fluctuati abeo aliter atque aliter per tempora de iisdem sentientes nunquam scientiam slabilem habentes Iren. l. 3. c. 4. adv Haer. When men are once alienated from the truth they deservedly wallow themselves in the mire of all kinde of errors being tossed to and fro thereby Sometime of one opinion and sometime of another even in the same things having no certain fixt and setled knowledge at all And the reason hereof why Schismatiques must need become Heretiques is rendred by S. Hierome Nullum Schisma non sibi aliquam fingit Haeresim ut rectè ab ecclesia recessisse videatur Hier. ad Tit. c. 3. No Schism saith he but will beget an Heresie that thereby the Schismatique may the better maintain his unlawful separation from the Church CHAP. V. Of the causes of Heresie and Schism and the manners of Heretiques HE that will convert an Heretique Eum qui Haereticum vult convertere oportet scire regulas sive argumenta eorum Nec n. est possibile alioui curare quosdam malè habentes qui ignorat passionem eorum qui malè valent Iren. part in lib. 4. advers Haer. saith Ireneus he must know as the arguments which they use so the Rules whereby they proceed It being not possible for any to work a cure upon another that is diseased if he know not the causes of his disease and the waies of its progresse in the infection of the humors spirits or more solid parts of the body so that to heal the distempers of Heresie and Schism 't is necessary to search out the causes and take notice of those evil waies and corrupt customes of seduced spirits 1. The first original cause of all Heresies and Schisms is pride and ambition which was the original sin both in men and Devils saith Syracides Ecclus. 10.13 Therefore he admonisheth Extoll not thy self in the counsel of thine own heart that thy soul be not torn in pieces as a wilde bull straying alone chap. 6.2 Thus Simon Magus the first Heretique in the Church of Christ bewitched the people of Samaria giving out that himself was some great one Act. 8.9 Thus Montanus as Eusebius records Eccles Hi l. lib. 5. cap. 16. being inflamed with the greedy desire of primacy and superiority yeelded to the Actings of contrary or evil spirits in himself by whom being sodainly extasied and entransed he began to utter strange and new doctrines contrary to such as were generally received in the Church pretending to the gift of prophesie by immediate Revelation Theodor. l. 1. hist eccl c. 24. Thus Arrius and Novatus being defeated of their ambitious desires of being Bishops the one of Alexandria the other of Rome became the heads and pestilent Authors of most pernicious Heresies Si n. radix elationis abscinditur rami pravae assertionis arefiunt Greg. that they might lift up themselves to be the heads and leaders of Heretiques since they could not be so of
them to bear the burthen with him as to the administration of justice amongst the people even the gifts of wisdom understanding and knowledg impartially and without respect of persons to execute justice and judgement so the Spirit of the Lord shall rest upon him Isai 11.2 the gifts of the Spirit for so it followes The spirit of wisdome and understanding the spirit of counsell and strength the spirit of knowledge and of the fear of the Lord. He then that is a wise man may be said in the language of the Spirit which is the Scripture to have the Spirit of the Lord upon him or to have the Spirit of God because the wisdome he hath is from Gods Spirit it comes down from above and the means to fetch it thence is holy prayer If any man lacks wisdome let him aske of God who giveth c. Jam. 1.5 So the wisest of men obtained wisdome 1 King 3.9 His prayer which brought her down from Heaven is recorded Wisd 9. And the same may be said of counsel godlinesse c. therefore these graces are termed from the cause and Author of them The spirit of wisdome the spirit of godlinesse c. So Zach. 12.10 I will pour upon the house of David and inhabitants of Hierusalem the spirit of grace and supplication that is by my Spirit I will enrich their souls with the grace of piety and devotion to be frequent and fervent in prayers and supplications according to the Apostles admonition Ephes 6.18 Praying with all manner of prayer and supplication in the spirit that is not only in the fervency and godly zeal of our own souls or spirits but also praying thus in or from the powerful influence of Gods Spirit who inflames our own cold frosty devotions and assists our frailties in prayer we pray in the spirit when both our prayers are the voice of our spirits and our spirits are also taught and sanctified by Gods Spirit as Rom. 8.15 For ye have not received the spirit of bondage unto fear but ye have received the Spirit of Adoption whereby we cry Abba Father Clamamus nos saith Augustine Aug. lib. de cor grat we cry not the Spirit but Gal. 4.6 't is said the Spirit within us And because ye are Sons God hath sent forth the Spirit of his Son into your hearts which cryeth Abba Father Nos clamamus sed in spiritu ipso scil diffundente charitatem in cordibus nostris sine quâ quicunque clamat inaniter clamat Aug. de verbis Dom. sec Matt ser 11. Non hic ait c. saith the Father he saith not here as in the former place by whom we cry but the Spirit himself cryeth quo efficitur ut clamemus nos for what else is clamans spiritus in nobis but clamantes nos faciens The Spirit crying in our hearts is no other but that he makes us by the vertue of his grace to cry unto God the Father and pour forth our souls before him in prayer which is also the meaning of that misapplyed text against forms of prayer Rom. 8.26 The Spirit likewise helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be expressed We know not what we ought to pray he could not be ignorant saith the Father of the Lords Prayer Aug. neither could they be ignorant of it to whom he said thus but such and so pressing are our infirmities that first many times we know not what to aske for in relation to our bodies and outward estates sometimes even praying for what is harmful or at least not at all profitable for us and this infirmity of ours the Holy Ghost helps by the precepts and promises and forms of Prayer recorded in the word of God which are the dictates of the Spirit And many times 2. We know not How to ask for what is needfull by reason of the dulness and deadness and frosty coldness of our hearts and this infirmity the Spirit helps by quickning our devotion as it followes The Spirit maketh request for us Aug. epist ed Sixt. presb Quid est enim interpellat nisi interpellare nos facit what else can be the meaning of this The Spirit makes intercession for us but that he makes us to intercede for our selves by his grace secretly and unspeakably enlivening our devotions so that even with penitent and fervent sighs and holy breathings after God we pour forth our prayers before him so Mat. 10.20 It is not you that speaks but the Spirit of your Father which speaketh in you Where the assistance of Gods holy Spirit with us is so exprest saith Augustine Vt ipse facere dicitur quod ut faciamus facit He is said to do that himself in us which by his grace he stirs us up to do As therefore no man can be wise without the spirit of wisdome nor knowing without the Spirit of knowledge nor godly without the spirit of goldiness nor charitable without the spirit of love so no man can pray as he ought without the spirit of prayer and supplication not that there are so many kindes of spirits as these but all these worketh one and the same spirit dividing to every man severally as he will 1 Cor. 12.11 From the meaning of all which places and many more which might be alledged 't is manifest that by the Spirit in us is not meant the Spirit of God in himself but in his graces Aug. for how can the Spirit of God who is saith the Father one perfect and eternal beatitude with the Father and the Son be said in himself or according to himself personally to speak to sigh to cry to pray in us no otherwise surely but as by his gifts and graces we are enabled to speak the truth to sigh and breath after God to cry unto him in the fervency of our souls and devoutly to pour forth our prayers before him CHAP. II. Of the workings of the holy Spirit upon the mindes of men general 2 THE impressions or workings of the Spirit of God upon the souls of men are various and divers Every thought motion and desire every aptitude pronenesse and inclination every faculty power and ability conducing either to the good of our selves or others is from the Spirit of God who distributes his several qualifications to several persons and that severally even in several waies and kindes to some in one kinde to others in another to some more to some lesse Vnto every one of us is given grace according to the measure of the gift of Christ Ephes 4.7 Per hoc tollitur error attribuentium diversitatem donorum Fato vel constellationibus vel humano merito non divinae voluntati sicut primae causae Lyr. in Loc. or according to the measure of the Spirit who is the gift of Christ And this measure whereby he distributes his gifts is no other
For the proof of the first those Lawes of divine worship which were given by God to Adam and from Adam transferred to his Sons and posterity though they be not clearly expressed in holy Scripture because as the worship of God grew up with time to more perfection so the less perfect was the less regarded yet in many places of holy Scripture these Lawes are though but obscurely intimated and by the Jewes with one common consent they are reduc't to six heads The first against false worship The second of the worship of the true God The third of the appointing of Magistrates and administration of Justice The fourth against the discovery of nakedness and setting bounds to the lusts of the flesh The fift against homicide and shedding of bloud The sixt against theft and of doing to others as we would be done unto our selves And to these commands doth that edict of the Apostolical councel of Hierusalem relate Act. 15.29 which being directed to such of the Gentiles as were converted to the faith of Christ puts them in minde of those precepts which were given to the first parents of mankinde 6. For the second the Priesthood of Adam Mount Acts Mon. c. 1. sect 16. this is observed from Gen. 4.3.4 Cain and Abel brought their offerings to the Lord. They brought their offerings this was no wil-worship no act of divine service derived out of their own brains or by immediate revelation enjoyned but by direction and command from Adam who doubtlesse was so instructed by God himself receiving by immediate revelation what his sons and posterity received mediately and ministerially from him And they brought their offerings to the Lord i. e. to be offered to the Lord by their father Adam Beat. Pol. Jud. c. 2. who was as well their Priest as their Parent both their bodily and ghostly father which is manifest from the examples of Noah who offered sacrifices Gen. 8.20 not his sons and of Abraham the like Gen. 17.23 and of Job also who sacrificed for his sons Job 1.5 7. From Adam the several Patriarchs in their respective families derived their right to the sacred function of Priesthood which for many ages was enstated in the first born and heads of families until God was pleas'd to accept of the tribe of Levi for all the first born of Israel Numb 3.41 8. Thus then in the first age of the world the knowledge of God in the waies of his worship together with the office of Priesthood was transmitted from Adam to his sons and so from Patriarch to Patriarch in all generations The several bodies of respective families being not by immediate revelation but by the indoctrination and instruction of the heads of families taught the waies of Gods service and their own salvation nor do we read of any divine truths immediately revealed or any divine lawes by immediate revelation prescribed from Adam to Noah which was the space of 1500 years The Prophesie of Enoch remembred of S. Jude being not of the nature of any new truths revealed but a denuntiation of judgement to be inflicted In all this long tract of time the world being drown'd in sinfulness and iniquity it was revealed to Noah that the earth should be drown'd by a floud also and the sinfull pollutions thereof washed away by an universal deluge of waters Gen. 6.12,13 And God looked upon the earth and behold it was corrupt for all flesh had corrupted his way upon the earth And God said unto Noah the end of all flesh is come before me for the earth is filled with violence through them and behold I will destroy them with the earth 10. 'T was not all the people 't was not any we read of but Noah only had this truth immediately revealed unto him Josephus indeed tels us that the sons of Seth received by tradition from Adam not by immediate revelation that the world should be twice destroyed once by water and once by fire and therefore they erected two pillars Jos Antiq. Jud. l. 1. c. 3 the one of wood and the other of stone wherein they engraved the principles of those humane arts and sciences invented by them that the one might stand against the violence of the water and the other against the violence of the fire And of this nature it's most probable was the prophesie of Enoch Jude vers 14 15. And Enoch also the seventh from Adam prophesied of these saying Behold the Lord cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his holy Myriads not so properly rendred 10000 Saints to execute judgement c. 11. But the time when the first of these universal destructions should happen Noah only had the honour to receive immediately from God And for this end 't was revealed to him that by his mediation and ministery the people might have the knowledge of it and be stir'd up by his preaching not by immediate revelation to repentance and amendment of life who is therefore call'd a preacher of righteousnesse 2 Pet. 2.5 And thus say the Hebrew Doctors Pirke R. Eliezer â—… 22. he preached saying Turn you from your waies and from your evill works that the waters of the floud come not upon you and cut off the whole seed of the sons of Adam 12. Unto Noah after the floud was dryed up the foresaid Lawes of holy living given unto Adam were now renewed adding thereunto a prohibition against eating of bloud to deterre them from the sin of murther before prohibited Gen. 9.4 But flesh with the life thereof i. e. the bloud thereof shalt thou not eat And this with the six former commands are commonly cal'd and known by the name of the seven precepts of Noah 13. From Noah the Priesthood descended upon his son Shem who was the first of all men that had God as 't were entayled upon himself in a more special reserved sort of peculiar personal appropriation For until the daies of Abraham the great Lord of the world and of all things therein was peculiarly styled the Lord God of Shem Gen. 9.26 14. Abraham the seventh from Noah was the next person we read of that was honoured with immediate revelation Antiq. Jud. l. 1. c. 8. who first by the way of Philosophy saith Josephus attain'd the knowledge of Divinity by observing the motions of the heavens the cause nature order of creatures he aspir'd to the knowledge of the Creator but not so perfectly as afterwards he received it by revelation Clem. Recogn lib. 1. And thus the Author of the Recognitions records the words of St. Peter speaking of Abraham whilest he seriously pondered in his minde the causes of things Christ the true Prophet who only knowes the desires and purposes of all hearts appear'd unto him opening unto him the things he desired teaching him the knowledge of the Divinity the beginning and end of the world the immortality of the soul the resurrection of the dead and the last judgement with the rewards of the just
smaller parcels Denique penitus inspecta omnes haereses in multis cum autoribus suis dissentientes deprehenduntur Tert. de prae cont Haer. c. 42. The Anabaptists amongst us are subdivided into Antinomians Brownists Seekers Ranters Quakers Familists c. And finally saith the Father look into all Heresies and you may easily finde them in many things dissenting even from their own authors and Founders And seldome shall you see Heretiques agree in any one point except it be to oppose and cry down the Truth as Herod and Pilat against Christ 6. From the same dark Abysse of Ignorance Neque nâ—… natae sunt haereses quaedam dogmata illaqueantia animos in profundum praecipitantia nisi dum scripturae bonae intelligerentur malè quod in iis non bene imelligitur etiam temerè audacter asseritur Aug. in Joh. Tract 18. under the semblance of self-conceited wisdome hath sprung that which is of all others the greatest cause of Heresies viz. The misinterpretation and mis-application of the holy Scriptures For saith the Father Heresie had never sprung up nor false doctrines bewitching and destroying the souls of men had never been broacht had not the good word of God been ill understood and that also which is but ill and weakly understood been rashly and presumptuously affirmed 'T is ever the custome of Heretiques to alledge holy Scriptures in a wrested and perverted sense making those sacred writings like a nose of wax turning and writhing them to this and to that and to every sense that best agrees with their own vain imaginations Aliter Photius aliter Novatianus c. One Heretique understands it this way and another diversly from him and a third distinct from both and all put another sense upon the words of God then ever his holy Spirit intended therein Pro voluntatis suae sensu Hilar. Vinc. Lir. adversus Haer. c. 2. The sense of their own minde and spirit not of Gods Spirit Hil de trinitate l. 2. they put upon the Scriptures which occasion'd that complaint of S. Hierome Sola scripturarum ars est quam sibi passim omnes vendicant Hanc garrula avus hanc delirus senex hanc so phista verbosus hanc universi presumunt lacerant docent ante quam discant Hier. ad Pel. l. 1. c. 6. 'T is only the Art of understanding Scriptures which all persons challenge to themselves This the pratling old wife and the doting old man and the wrangler full of words this all men presume unto and upon presumption of their interest therein they tear and wrest and abuse it at their pleasure presuming to teach the doctrine thereof before they have half learned it As in the natural creation of children too many are the issue of lust and wantonness nor is it considered when they are begotten how they shall be kept even so 't is in the spiritual brood of Heresies pride covetousness and ignorance begets them before the authors know how to maintain them but as children when they are once gotten must be kept though they pinch upon their neighbours so this heretical crew rather then the opinions which are the issue of their pride and vanity should die they will steal the sineere milk of the word to nourish them or in language of another strain rather then they will submit their vain imaginations to the truth and true meaning of Gods word the truth of that must submit to their imaginations Videtis id vos agere ut omnis scripturarum de medio auferatur authoritas suus cuique animus author sit quid in quaque scriptura probet quid improbet id est non ut authoritati subjiciatur scripturarum ad fidem sed ut sibi scripturas ipse subjiciat non ut illi ideo placeat aliquid quia hoc in sublimi authoritate scriptum legitur sed ideo rectè scriptum videatur quia hoc illi placuit Aug. cont Faust And this saith the Father is the way to rob the Scripture of its authority whilest every mans own imagination must tell him what it allowes and what it disallowes this is not to be subject to the authority of the Scriptures but to make the Scriptures subject to our imaginations so that therefore this or that is not acceptable unto them because 't is written in the word of God but therefore 't is well said or written there because 't is acceptable unto them The great danger they incur who put another sense upon the holy Scriptures then Gods holy Spirit ever intended therein is represented to us by the strange fire which that rebellious crew under the conduct of Corah Dathan and Abiram offered up unto the Lord there came out a fire from the Lord and devoured the presumptuous sacrificers Numb 16.18,35 So those unlearned and unstable souts which wrest the Scriptures do it to their own destruction 2 Pet. 3.16 As a remedy to prevent so great mischief Lat. conc secundum sess 11. the ancient Fathers thought it meet to provide saith the reverend Andrewes that they who took upon them to interpret the Scriptures should put in sureties that the sense they gave of them should be no other then what the Church in former times acknowledged So Vinc. Lirin also Propter tantos tam varii erroris anfractus necesse est ut propheticae Apostolicae interpretationis linea secundum ecclesiastici catholici sensus normam dirig aâ—… Vinc. Lir. advers Haer. c. 2. By reason of the manifold windings and turnings of the Scriptures for the maintenance of several errors 't is necessary to direct the line of prophetical and Apostolical interpretation according to the rule of an Ecclesiastical sense and meaning for Quis unquam Haereses c. saith the same Author Who ever brought in an Haeresie but first he disagreed from the consent of antiquity and of the ancient Catholique Church Et in laqueum sit verbum Dei saith Estius the holy Word of God becomes a snare and a stumbling block to all those who contemning the authority of the Church presume to impose their own private sense upon it And he that obtrudes his private sense of Scripture upon his hearers not only lords it over their faith Estius in Rom. 11.9 but over the faith of the universal Church of Christ nay he makes null and void the authority of holy Scriptures for Scripture is no more Scripture if not rightly interpreted 7. Another general cause of erroneous opinions in Religion is Hypocrisie when men are cold and lukewarm and too negligent in the practise which is the life of Christianity when they receive not the love of the Truth so as readily to obey and practise it then it is just with God to give them up to strong delusions Nay hereby men lay themselves open to the delusions of Heretiques because the excellency of holy Christian truths are not cannot be known but by the practise and experience thereof
yet not so free as to be freed of all order decency reverence unity and uniformity in the publique service of God but that scrupulous and new fangled souls when they once begin to doubt and then leave the way of truth like travellers that have lost their way wander up and down and are as far if not farther off their journeys end then when first they left the high and beaten road It would be endless to reckon up the several Sects and monstrous Heresies which have crept in amongst us at this one gap first of all viz. The schismatical desertion of that publique form of prayer administration of the Sacraments and other rites and ceremonies instituted and commanded by the Church to be observed by all the obedient sons and faithful members thereof One who hath computed the Heresies which seven years agoe sprung up from that time when the Common-prayer was abolished sayes they have doubled the number of what they were in S. Austins time and in his daies they were very neer fourscore and they are much multiplied since that time and daily do increase for evil men and seducers shall wax worse and worse deceiving and being deceived 2. Tim. 3.13 Nor must we hope for other till the God of all truth and peace be pleased together with his Truth to restore unity and order in his worship whereof for our manifold sins he hath so long deprived us 5. Heresies and Schisms as they are the cursed parents of sin so of judgements also both temporal and eternal as to temporal judgements S. Stephen tels us out of Amos 5.25 That if we make to our selves tabernacles or figures to worship them our punishment shall be to be carried away beyond Babylon Act. 7.43 Babylon saith the Father Aug de civit dei l. 18. est civitas illa confusionis quae indifferenter habet philosophos inter se diversa adversa sentientes That city of confusion which consists of persons of diverse and contrary opinions each to other and that 's the portion of those people that either vent or addict themselves to new opinions the fond imaginations of their own hearts they shall dwel in the midst of perpetual strifes and contentions and the Babylonish confusion of diverse and contrary opinions each to other whereas Gods city the Church is a city that is at unity in it self the blessed inhabitants of which city the members of the true Church are all of one heart and of one minde neither is there or ought there to be in this city as in Babel liberty for every sect-master to set up what imaginations he please without controll for when liberty of conscience produces licentiousness of opinion confusion and disorder must needs ensue and if Babylons confusion goes before the captivity of Babylon will not be far behinde for what else can be the end of confusion through diversity of opinion but ruine and desolation The blessed fruits of unity and concord are peace and prosperity Concordiâ res parvae crescunt and the cursed effects of contentions and variety of opinions are war and destruction Discordiâ maximae dilabuntur The world is full of examples of both kindes therefore is there no one Christian duty whereunto we have more pathetical and zealous admonitions in the Scriptures then this of unity and agreement both in judgement and affection for this our blessed Lord so servently prayed Joh. 17.11,22,23 To this he so frequently exhorteth his Apostles Mark 9.50 Joh 14.27 Qui perversa mente de praeceptis pacis discordiam faciunt justo dei examine ipsi de verbis vitae moriuntur Greg. de cur past Adm. 25. And his Apostles all Christians Rom. 12.4 c. chap. 15.6 1 Cor. 1.10 Now I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same minde and in the same judgement so also 2 Cor. 13.11 Ephes 4.1 c. Phil. 1.27 2.2 He therefore saith the Father that through perversness of minde shall out of the precepts of peace and concord create dissension and strife creates death to himself out of the words of life Charity is of the very essence of Christianity the Queen of graces the sum perfection and fulfilling of the divine Law but all the bonds of Christian Charity and therein all the sacred duties we owe both to God and man Quam verò dilectionem eustodit cogitat qui discordiae farore visanus ecclesiam scindit pacem turbat charitatem dissipat Cyp. de unit eccl are infringed and transgrest by contention strife and Schismatical rending and tearing the Church of Christ into factions and parties and what ever piety such persons may outwardly make shew of yet can they not have any true charity saith Cyprian or love either to God in the first place or to their neighbours in the next who endevour not to keep the unity of the Spirit in the bond of peace Ephes 4.3 without which no man shall ever see the Lord Heb. 12.14 And this will yet further appear if we consider 6. That Schism alone without any heretical opinions though these two can hardly be parted cuts a man off from the unity of the Church for 't is an insurrection a being in armes against the Church saith Cyprian Arma contra ecclesiam portat Cyp. de unit eccl And he that is separated from the Church the spouse of Christ is joyned to an adulteress saith the same Father Cyp. ibid. and cuts himself off from all the promises made unto the Church and people of God nor must he think to own God for his Father who acknowledgeth not the Church for his Mother For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ 1 Cor. 12.12 And for this cause saith S. Aug. Aug de correc Donist c. 25. No man can be righteous whilest he stands separated from the unity of Christs body but as any part or member of mans natural body being cut off the body is thereby devoid of the spirit of life so the man that is cut off from the body of Jesus Christ the righteous is thereby devoid of the spiritual life of righteousness though he do retain the shape form and likeness of a true living member and the ancient Father Irenaeus gives the reason further out of 1 Cor. 12.28 In the Church God hath set Apostles Prophets teachers universam operationem Spiritus reliquam Irenae advers Haerd 3. c. 40. all the gifts and graces of Gods holy Spirit are therein dispensed Cujus non sunt participes c. whereof they are not partakers who come not unto the Church to be joyned thereunto but defraud themselves of life by evil opinions and worse actions Vbi enim ecclesia ibi spiritus for where the Church
meritorious death and sufferings of our dearest Lord and Saviour who by his death hath overcome him who had the power of death the Devil and all the spirits and powers of darkness all whose black and mischievous designs and secret insinuations of error and deceit are annihilate and deaded and from them all we have redemption through faith in the bloud of Christ Blessed Lord who hast built thy Church upon a rock and promised that the gates of hell should never prevail against it Behold O Lord how that infernal spirit of error and delusion hath prospered and prevailed amongst us O God the heathen are come into thine inheritance thy holy Temple have they defiled and made thy Church an heap of confusions and disorder We are become an open shame unto our enemies a very scorn and derision to them that are round about us Lord how long wilt thou be angry shall thy jealousie burn like fire for ever O remember not our old sins but have mercy upon us and that soon for we are come to great misery Help us O God of our salvation for the glory of thy name O deliver us and be merciful to our sins for thy Names sake O be gracious to thine inheritance and let not thine enemies any longer devour and tear thy Church into erroneous sects and factions Remove not good Lord thy candlestick the light of thy truth from amongst us but let us ever enjoy the freedome of thy Gospel the food of thy Word and sweet refreshing of thy Sacraments with all the benefits of the communion of Saints So we that be thy people and the sheep of thy pasture will give thee thanks for ever and will shew forth thy praise to all generations And to this end vouchsafe holy Father to give us a right understanding and firm practical belief of all the points of holy Christian Doctrine with an humble conscientious obedience to all thy most holy Lawes inflame our hearts with the most sacred fire of Charity that we persevering in the love and service of thy sacred Majesty and in mutual love and brotherly kindness each to other thy mercy may in the end receive us from amidst the tumultuous waves of temptations to sins and errors in this life to the haven of eternal security and peaceful felicity in the life to come through Jesus Christ our Lord Amen THE END A Catalogue of some Books printed for Rich. Royston at the Angel in Ivie-lane London and some formerly Printed at OXFORD Books written by H. Hammond D.D. A Paraphrase and Annotations upon all the Books of the New Test by H. Hammond D.D. in fol. 2. The Practical Catechism with all other English Treatises of H. Hammond D.D. in two volumes in 4. 3. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis primaeva Antiquitate adstruuntur contra sententiam D. Blondelli altorum Authore Henrico Hammond in 4 4. A Letter of Resolution of six Queries in 12. 5. Of Schism A defence of the Church of England against the Exceptions of the Romanists in 12. 6. Of Fundamentals in a notion referring to practice by H. Hammond D.D. in 12. 7. Six books of late Controversie in defence of the Church of England in two volumes in 4. newly published The names of several Treatises and Sermons written by Jer. Taylor D.D. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Course of Sermons for all the Sundays in the year together with a Discourse of the Divine Institution Necessity and Separation of the Office Ministerial in fol. 2. Episcopacy asserted in 4. 3. The History of the Life and Death of the Ever-blessed Jesus Christ 2. Edit in fol. 4. The Liberty of Prophesying in 4. 5. An Apologie for authorised and Set-formes of Liturgie in 4. 6. A discourse of Baptism its institution efficacy upon all Beleevers in 4. 7. The Rule and Exercises of holy living in 12. 8. The Rule and Exercises of holy dying in 12. 9. A short Catechism for institution of young persons in the Christian Religion in 12. 10. A short institution of Grammar composed for young Scholars in 8. 11. The Real Presence and spiritual of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation in 8. 12 The Golden Grove or A Manual of daily Prayers fitted to the daies of the week together with a short Method of Peace and Holiness 13. The Doctrine and practise of repentance rescued from Popular Errors in a large 8. Newly published Certamen Religiosum or a Conference between the late King of Engl. and the late Lord Marquesse of Worcest concerning Religion at Ragland Castle together with a Vindication of the Protestant Cause by Chr. Cartwright in 4. The Psalter of David with Titles and Collects according to the matter of each Psalm by the Right honorable Chr. Hatton in 12. the fifth Edition with additionals Boanerges and Barnabas or Judgement and Mercy for wounded and afflicted souls in several Soliloquies by Francis Quarles in 12. The life of Faith in dead Times by Chr. Hudson Preacher at Putney in 12. The Guide unto true Blessednesse or a Body of the Doctrine of the Scriptures directing a man to the saving knowledg of God by Sam. Crook in 12. Six excellent Sermons upon several occasions preached by Edw. Willan Vicar of Hoxne in 40. The Dipper Dipp'd or the Anabaptist duck'd and plung'd over head and ears by Daniel Featly D.D. in 4. Hermes Theologus or a Divine Mercury new Descants upon old Records by Theoph. Wodnote in 12. Philosophical Elements concerning Government and civil Society by Thomas Hobbs of Malmsbury in 12. An Essay upon Statius or the five first Books of Pub. Papinius Statius his Thebais by Tho. Stephens Schoolmaster in Saint Edmundsbury in 8. Nomenclatura Brevis Anglo-Latino-Graeca inusum Scholae Westmonasteriensis per F. Gregory in 8. Etymologicum Parvum in usum Scholae publicae Westmonasteriensis opera studio Francisci Gregorii in 8. Grammatices Graecae Enchiridion in usum Scholae Collegialis Wigorniae in 8. A discourse of Holy Love by Sir Geo. Strode Knight in 12. The Saints Honey-comb full of Divine Truths by R. Gove Preacher of Henton S. George in Somerset-shire in 8. The Communicants Guide directing the younger sort which have never yet received and the elder and ignorant sort which have hitherto received unworthily how they may receive the Sacrament of the Lords Supper with comfort by R. Gove in 8. A Contemplation of Heaven with an Exercise of Love and a Descant on the Prayer in the Garden by a Catholick Gent. in 12. A Full Answer to a Declaration of the House of Commons concerning no more addresses to the King printed at Oxford 1648. in 4. The Royalists Defence printed at Oxford 1648. 4. Mercurius Rusticus or the Countreymans Complaint printed at Oxford 1648 in 8. A Relation of the Conference between W. Laud Lord Archb. of Canterbury and Mr. Fisher the Jesuite by command of K James fol. Church Lands not to be sold 1647. in 8. The