to no certain order but pray both what and how they list All these things being seriously considered we must needs say with the same learned author That no doubt from God it hath proceeded and by us it must be acknowledged as a work of his singular care and providence That the Church evermore held a prescript form of Common-Prayer although not in all things every where the same yet for the most part retaining the same Analogie So that if the Liturgies of all ancient Churches throughout the world be compared amongst themselves it may be easily perceived they had all one original mould and that the publique prayers of the people of God in Churches throughly setled did never use to be voluntary dictates proceeding from any mans extemporal wit but such known publique forms wherein all might joyn together in the worship of God according to the Apostles command Rom. 15.6 That ye may with one minde and one mouth glorifie God even the Father of our Lord Jesus Christ Calvin himself who was furnished with as great gifts for the powring forth of his soul in prayer Dr. Ferns Case as any of those persons that now plead so much for the liberty of their expressions in publique prayer is yet said to have often wished that all the Churches had one and the same publique worship or Liturgie and that upon these reasons The holding of unity in the Church and the excluding of novelty faction and the boasting of gifts 5. To deny obedience to our lawful ecclesiastical superiors whether it be the Church universal or particular essential or representative or whether it be some single superior and this either of divine or of lawful humane institution 't is generally acknowledged by the Fathers to be a branch of Schism S. Cyprian * Filiusimpius qui contemptis episcopis Dei sacerdotibus derelictis constituere dudet aliud Altare Cyp. de unit eccl Hi sunt conatus schismaticerum ut sibi placeant Vt praepositum superb◠tumore contemnant Id. ep 65. Vnum scire debes si quis cum episcopo non sit in ecclesia non esse Id. ep 69. Hier. defines a Schismatique To be such a wicked son as contemns the Bishops and forsakes the Priests of the Lord presumptuously during to set up another Altar And again These are the waies of Schismatiques to please themselves and with proud disdain to contemn their Rulers And again This you ought to know Whosoever is not with the Bishop is not in the Church And S. Hierome saith it was the judgement of the whole Christian world totius orbis decreto are the words That for avoiding of Schisms and Heresie it was necessary there should be one Bishop in every Diocesse S. Augustine admonisheth his Christian brethren Nolite mihi resistere Aug. ad frat senn de obed quia omnis potestas à Deo est you are not to oppose or resist me who am your Bishop For all powers are of God whether of Church or Common-wealth and whosoever resisteth the power resisteth the ordinance of God c. Rom. 13. When Samuel the Prophet was rejected of the Jewes from that rule and government he exercised over them the Lord said unto him They have not rejected thee but they have rejected me that I should not reign over them 1 Sam. 8.7 The same thing said our Lord to his Apostles Luk. 10.16 He that heareth you heareth me and he that despiseth Therefore said S. Bern. Hern. de praec disp tract c. 12. Obedientia quae majoribus praebetur Deo exhibetur The obedience we give unto our superiors is exhibited to God himself and so of disobedience also Therefore we read Deut. 17.12 The man that will do presumptuously and will not hearken unto the Priest or unto the Judge even that man shall die Cavete engo sacerdotes ne aliquis vestrum audeat insurgere contra praepositum As the father goes on in the forementioned place Take heed ye that are Priests Aug. ibid. how you rise up against him that hath the Rule over you For saith he all Ecclesiastical governors are planted in the Church for our good and for the Churches unity whereof our Lord would have us to be very careful lest like sheep without a shepheard we be divided from the unity of the faith by divers errors But to come nearer home Doctor Moulin the son of P. Moulin wrote a book to vindicate the French reformed Churches from being the pattern to any Scottish or English Presbyterians to reject their Bishops where he gives us also the severe censures of Zanchy and Calvin themselves against those that deny obedience to their lawful Bishops Testor me Deo saith Zanchy I protest before God and in my conscience that I hold them no better then Schismatiques that account it a part of reformation in the Church to have no Bishops And saith Calvin They are worthy of any execration that will not submit themselves to that Hierarchy which submitteth it self unto the Lord These censures he cites out of the Tracts de reformat Eccl. Beza himself the great patron of Presbyterian Eldership yet confesseth it to be necessary Bez. cont Sar. Vt Presbyterio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esset permaneret that one be Prelate over the Presbytery and this not pro tempore but to continue and allowes S. Hierom's Reason why it should be so in Romedium Schismatis for the avoiding of Schism Against these two branches of Schism the holy Ignatius in his Epistle to the Magnesians gives them this twofold counsel and advice As Christ saith he did nothing without his Father being all one with his Father Ignat. epist ad Magn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so neither must you do any thing without your Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but assemble together and have but one prayer common to you all A fifth branch of Schism followes upon these two last Festa ecclesiae recte colunt quise filios ecclesiae esse cognoscunt Aug. de Tem. ser 253. which is to reject and profane those publique times of Gods service whether festival or fasting observed by the Church of Christ in all ages concerning which I shall only remember the words of S. Aug. They do rightly observe the festivals of the Church who acknowledge themselves to be faithful and loyal sons of the Church and not Schismatiques CHAP. IV. That Heresie and Schism are the mutual causes each of other AS Heresie and Schism like abortive twins are in many particulars coincident and cleave together like Jacob and Esau the one holding fast by the heel of the other so they are mutually the productive causes and cursed parents each of other For 1. Heretical errors in points of faith do easily produce a Schism and cause a separation amongst Christians in the use of the same Sacraments and of the same publique worship at the same time and place For difference in opinions breeds difference in affections and
different affections produce divers societies and congregations and these according to their opposite opinions frame opposite forms and waies of divine worship So the Arrian Heresie brought forth a different doxologie in the Church the Orthodox Christians saying Glory be to the Father to the Son and to the holy Ghost And the Arrians Glory to be the Father by the Son in the Spirit 'T is the property of Heretiques as to depart from the faith so from the Congregation also Ex nobis prodierunt sc ab unitate catholica recedentes Gloss interlin These are they that separate themselves Jude 19. So S. John also sets forth the waies of Heretiques They went out from us but they were not of us for if they had been of us they would no doubt have continued with us c. 1 Joh. 2.19 2. That Schism is the cause of Heresie is also manifest from the example of the Israelites who first were but Schismatiques in breaking communion with the Church of God at Hierusalem but presently after they became guilty of Heresie nay downright Idolatry worshipping the golden calves of Jeroboam Non vobis objicio nisi Schismatis crimen quod etiam haeresin male perseverando fecistis Ad. Don. Epist 164. erected in Dan and Bethel so the Donatists their crime at first was only Schism they separated themselves from the congregation of Christs flock under a pretence of more holinesse then the rest of their brethren but their perseverance in this Schism made them afterwards Heretiques as S. August in one of his Epistles cals them And in our own Church at home 't is too manifest that 't was Schism which first opened the gap whereat all those infectious Heresies which overspread us entred The breach of Communion in the use of publique prayers and participation of the Sacraments Ecclesia unitatem qui non tenet tenere se fidem credit Cyp. de unit eccl and submission to the Apostolical government of Episcopacy being followed with Heresies that subvert all government decency and order and the very Sacraments themselves Nor indeed can we imagine it should be otherwise if we consider it first 1. That Ecclesiastical government and authority discipline and order together with a publique Liturgie or form of prayer whereby all members of the same Church joyn in the worship of the same God as with one heart so with one voice That these I say are the mounds or hedges which keep out the wilde Boars of the Forrest from rooting up the Lords vineyard and the little Foxes from eating up the grapes thereof In respect whereof the Church which is the spouse of Christ is called an inclosed garden Cant. 4.12 As therefore the breaking down of any garden wall laies it common and waste so the breach of these mounds by Schism and disobedience laies waste the Church makes it a wilderness and desert wherein bryers and thornes heresies and iniquities spring up and grow In respect therefore of the first viz. Ecclesiastical government He that will not hear the Church saith the Lord let him be unto thee as an heathen c. Mat. 18.17 And Heb. 13.17 Obey them that have the rule over you and submit your selves for they watch for your souls viz. To keep you free as from the pollution of sin so from the poyson of Heresie which are the two snares of the Devil wherein he also continually watcheth to entrap and devour the souls of men And in respect of the second A publique known form of Prayer it was ever conceived by the wise and learned Fathers of the Church That liberty for every man to vent in publique his own private conceptions if not first examined and approved did open a gap to all licentiousness in opinion for the proof whereof I shall only mention two testimonies The 1. is the 23. Canon of the third Councel of Carthage in these words Quascunque sibi preces aliquis describet non its utatur nisi prius eas cum instructioribus fratribus contulerit no man may use any prayers which he hath made till first he hath consulted with his more learned brethren concerning them The 2. which is more apposite to our present purpose is the 12. Canon of the Milevitan Councel in these words Placuit ut preces quae probatae fuerint in concilio ab omnibus celebrentur nec alia omnino dicantur in ecclesia nisi quae à prudentioribus traclatae comprobatae in Synodo fuerint ne fortè aliquid contra fidem vel per ignorantiam vel per minus studium sit compositum It was decreed that the prayers which were approved in the Councel should be used by all and that no other should be said in the Church but those that had been weighed by the more prudent and approved in a Synod lest either through ignorance or negligence any thing should be said or framed against the true faith If then the wisdome of the Church determined that approved and set forms of prayer were necessary for the preservation of the true faith it must needs follow that the neglect and contempt hereof hath not been the least cause of so much depravation and corruption of the faith amongst us 2. That Schisms and breaches of publique communion are those gaps whereat Heresies do enter we must need acknowledge if we consider That the Devil who is the author of all Schism and division who is therefore so well known to the vulgar by his cloven foot is serpens lubricus a sly slippery insinuating serpent give him but the inch and he will quickly have the ell suffer him but to make a rent in the garment and he presently assailes the body 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. 1◠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 Publique wars and private quarrels which do usually pretend to the reformation of the Church Bauter Saints Rest 3. part ch 13. 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 Alienati vero à veritate digni in omni volutantur errore fluctuati ab eo aliter atque aliter per tempora de iisdem sentientes nunquam scientiani stabilem habentes Iren. l. 3. c. 4. adv Haer. Nullum Schisma non sibi aliquam fingit Haeresim ut recte ab ecclesia recessisse videatur Hier. ad Tit. c. 3. 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 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 sixt and setled knowledge at all And the reason hereof why Schismatiques must need become Heretiques is rendred by S. Hierome 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 Euâ—n qui Haereticum vult convertere oportet scire regulas sive argumenta eorum Nec n. est possibile alicui 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 being inflamed with the greedy desire of primacy and superiority Eccles Hiâ—t lib. 5. cap. 16. 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 Siâ—n radix elaâ—ionis abscindiâ—ur rami pravae assertionis arcfiunt Greg. that they might lift up themselves to be the heads and leaders of Heretiques since they could not be so of orthodox Christians S. Augustine affirms of Primianus and Maximinianus who through pride and vain glory lifted up themselves to be the heads of two factions among the Donatists And 't was well for them saith the Father such factions fell out for otherwise Primianus had been Postreminianus and Maximinianus had been Minimianus persons of whom no notice had been taken but now in a Schism either of them is a jolly fellow and notorious in the way of opposing the Church So Jack Straw and Wat Tiler had been buried in oblivion had they not raised a mutiny and made an insurrection And are there not too many amongst us whose mean stamp calling and parts pride and vain-glory hath stir'd up to faction and Schism partly to raise themselves up out of the dust of contempt and oblivion and partly out of covetousness knowing it to be the best fishing in troubled waters What else can it be but pride of heart that either moves some to decry government as scorning to be under any command or that moves others so stifly to contend for a parity in government as scorning any superiors Lib. 6. 'T was noted by every man saith the History of the Church of Scotland That of all men none could lesse endure parity and loved more to command then they
who had introduced it into the Church Was not this the gain-saying of Corah who because he could not be high-priest himself he would have all priests equal and no one to lift himself above the congregation of the Lords Numb 16.3 Quosvis ad intellectum pravum intentio perversa non raperet nisi prius superbia inflaret dum enim prae caeteris sapientes arbitrantur sequi alios ad melius intellecta despiciunt atque ut apud vulgus scientiae nomen extorqueant student sum mopere ab aliis rectè intellecta destruere sua perversa roborare Greg. de cur past p. 3. adm 26. And can it be other but the same tumor of Pride and vain-glory that moves men to prefer their own private conceptions and extemporal effusions in prayer before the approved wise and commanded forms of the Church If you run through all the several parts of Heresie and kindes of Schism remembred if you take notice of all the Heresies that have been in the Church this humor of pride Andr. serm of imag Epist 165. observe it who will saith reverend Andrewes hath brought forth most part of the Heresies since the time of the Gospel Mater omnium haereticorum superbia est saith Aug. The mother of all heresie is pride and so they are described by 2 Pet. 2.10 To despise government Diversis locis sunt diversa haereses sed una mater supâ—rbia omnes genuit sicut una mater nostra ecclesia catholica omnes Christianos fideles toto orbe diffusos Aug. de Temp. to be presumptuous and self-willed and not afraid to speak evill of dignities and to the same purpose Epist Jude vers 8. And so the Father again There are many Heresies in many places but they have all one common mother which is pride in opposing private perswasions to the publique resolutions and observances of the Church even as there are many faithful good Christians disperst over the face of the earth and these also have all but one common mother the Catholick Church to whom they duly render all obedience and submission 2. A second cause of Heresies and Schisms is covetousness which is directly asserted by the Apostle 1 Tim. 6.10 For the love of money is the root of all evill which while some have covâ—ted after they have erred from the faith This was the cause of Balaams error in that he loved the wages of Righteousness The Novatians called themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. e. mundos Cathari mundiores se câ—teris praedicant qui nomen suum si cognoscere vellent mundanos se pâ—tius quam mundos vocarent Isid orig l. 8. Est n. qui non amator esset pucuniae nisi per hoc putaret se excellentiorem esse et est qui non amaret excellere nisi putaret per hoc majores divitias habere Aug. the pure and the clean but saith Isidore Had they given themselves their proper character it should have been not mundos but mundanos not the Puritans but the worldlings Covetousness inseparably cleaving to all the members of that heretical crue as Pride was the parent of them Nor can we well imagine whether pride or covetousness reigned more in Montanus Arrius and Novatus when failing in their hopes of Ecclesiastical preferments they became the heads of the several Heresies called by their severall names Nor is it a bare and single convetousness but that which is the worst and most enormous kinde thereof that often breeds and alwaies possesses the spirits of Hereticks and Schismaticks viz. the great and crying sin of sacriledge even a sacrilegious and evil eye after the revenues of the Church sacriledge being one of the Devils most strong and alluring snares whereby he entraps men into Heresie and Schism It is a snare to the man who devoureth that which is holy Prov. 20.25 3. A third cause of Heresies and Schisms is Ignorance And such a kinde of ignorance as under the shew and appearance of knowledge possesseth the minde which makes all persons in an error so stiffe and perverse in the maintenance thereof their ignorance being not easily to be dispel'd by the light of Truth because in what they are most ignorant they conceit themselves most knowing Heretiques in this respect being not unlike persons that are drunken and yet think themselves sober and so become guilty of much wild and exotique demeanor the which not conceiving themselves to be drunk they fondly imagine to be bravely discreet and gallant so these professing themselves to be wise they become fools Rom. 1.21 being wedded to their own opinions how false soever whilest they think themselves wiser then those from whom they ought to receive directions in the waies of Truth Hence 1. ariseth that exorbitant custome of the Heretiques to detract and undervalue their superiors in the knowledge of things divine and boldly to presume to teach their teachers Greg. Nazian oraâ— at which presumption of a people Gregory Nazianzen being greatly offended useth these words in an oration to them Presume not ye that are sheep to make your selves guides of them that should guide you neither seek ye to overskip the fold which they about you have pitched It sufficeth for your part if you can well frame your selves to be ordered Take not upon your selves to judge nor to make them subject to your lawes who should be a law to you For God is not a God of sedition and confusion but of order and peace Hence 2. they presume to justifie themselves and despise others which none dare presume to do but such as do not truly know themselves Such is that generation who are pure in their own eyes they would never be so were they not ignorant of what followes But they are not washed from their filthiness Prov. 3.12 And hence come Schisms saith a learned man because men do say we are pure and we are holy we are they that sanctifie the impure and 't is our prayers that are effectual with God and for our sakes his blessings descend upon others And upon this ground they separate themselves into sects and parties each one saying of his own sect Ecce habes ecclesiam per totum mundum noli sequi falsos justificatores sed veros praeci pitatores Aug. in Joh. tract 1. Lo here is Christ and lo there Mat. 13. limiting him to a part being ignorant that he hath bought the whole and 02 taken possession also being the propitiation for our sins and not for ours only but for the sins of the whole world 1 Joh. 2.2 Whereupon saith the Father Behold thou hast the Church diffused over the whole earth follow not therefore such who falsly justifie themselves and thereby too truly headlong themselves into the gulf of errors Hence 3. they presume to meddle with Mysteries above the sphear of their capacities The sincere milk of Gods word will not serve their turn but they will drink of the wine of celestiall
such members as are dead by sinfulness or cut off from the body by Schism 5. He cannot be free from the guilt of Schism who doth not heartily desire and fervently pray for the peace of the Church even for the peace 1. of all Christendome in general for the happy knitting together of the broken parts and divided members of this too much disagreeing body and for the peace and prosperity 2. of that particular Church whereof each one is member as Psal 122.6 7 Pray for the peace of Hierusalem They shall prosper that love thee peace be within thy wals and prosperity c. The same Christian duty is commanded also 1 Tim. 2.1 2 3 4 5. As to the parts of external communion 1. 'T is a branch of Schism to reject the ancient Christian Creeds which are no other but those consonant agreeing joynt bodies of the holy Christian faith whereby as by so many ligaments and sinews all Christians are conjoyned as members of the same mystical body being all of one accord and of one minde Phil. 2.2 For it is unity of the faith and of the knowledge of the Son of God or the unanimous sincere profession of one and the same Christian Faith whereby we grow up together as one perfect man unto the measure of the stature of the fulness of Christ Eph. 4.13 2. To forsake the publique assemblies of our Christian brethren in the publique worship of God is another branch of external Schism and contrary to the rule of the author to the Heb. 10.25 Where he forbids this as he enjoynes the former and that because the one does commonly follow upon the other 1. Therefore he enjoynes vers 23. Let us hold fast the profession of our faith without wavering And 2. that which would follow upon the transgression of this command not forsaking the assembling of your selves together as the custome of some is vers 25. 'T was the custome of some for fear of persecution and reproach to forsake the publique assemblies of Christians Gloss interlin in loc and of others saith the Glosse upon presumption of their own piety and perfection to separate themselves from the rest of their brethren whom they rashly judged to be sinners and such imperfect defective persons as were unworthy of their society to forsake the assembling of our selves together for either of these causes contracts the guilt of Schism In the latter respect the Novatians separating themselves from the Church of Christ Euseb eccl hist l. 6. c. 33. cal'd themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Puritans saith the ecclesiastical historian 3. And this kinde of Schism consists of two parts 1. To refuse to joyn in the participation of the same Sacraments 2. In the use of the same Liturgies or publick forms of divine worship As to the 1. There is but one baptism Eph. 4.5 or one Sacrament whereby we are engraffed into the body of Christs Church which whosoever refuses or re-admits both the Catabaptist and the Anabaptist makes a breach in the mystical body of Christ So but one Sacrament of our nourishment and growth in grace even that of the holy body and bloud of Christ in communion whereof we being many are one bread and one body for we are all partakers of of that one bread 1 Cor. 10.16 17. Even saith the Father As many grains are incorporate in one bread and many members in one body so the faithful members of Christs Church make up but one bread and body by participation of Christs blessed body and bloud under the sacramental representation of bread and wine Aug. He that contemns or neglects then the use of this Sacrament doth for his part separate and divide himself from the body of Christ wherewith every prudent good Christian desires to be joyned that he may grow into him in all things which is the head even Christ Eph. 4.15 And Sacraments mongst many other holy ends of their institution hath this for one that they are marks of distinctions saith judicious Hooker to separate Gods own people from strangers Hook eccl pol. lib. 5. sect 57. 4. To decline the use and to refuse to joyn in the Church Liturgies or publique forms of divine service such Liturgies being both agreeable to the word of God and to the doctrine and constant practise of the Church in all ages if it be not in it self a branch of Schism 't is the cause and cursed parent thereof For as no form of prayer is the mother of confusion so several forms by persons of the same Church are the means and in-lets of division for whilest one likes this mans way of praying and another likes another mans way one saith I am of Paul and another I am of Apollo c. Therefore to prevent all division in the Church and to keep out all corruptions both in faith and manners and to avoid all ignorant insignificant improper and extravagant waies of expressing our mindes unto God in prayer As also that we might communicate in each others prayers and reap the benefit of each others fervency and devotion of soul in prayer these were the great and weighty reasons wherefore ever a set and standing form of publique prayers hath been prescribed and used in the Church of Christ And when we do consider and remember 1. That God himself under the Law commanded set forms of prayer to be used Numb 6.23 Deut. 20.3 26.3 5. 2. That Moses thanksgiving for that admirable victory given the Israelites against Pharaoh not only stands upon record for a precedent or pattern for the framing of prayers which might be repeated often but also grew afterwards to be a part of the Jewish Liturgy 3. That all the Psalmes are so many set forms of prayer and praise that were used in the Temple 2 Chron. 29.30 although they never had again the same occasions which brought them forth at the first 4. That under the Gospel not only John Baptist first but afterwards Christ himself taught his Disciples a set form of prayer with a positive command when ever they prayed to say Our Father c. Luk. 11.1 2. 5. That Christ himself used a set form in his agony Mat. 26 39. not altering his expressions as if God were pleased with variety of phrases a custome which only serves to tickle the itching ears of men and win popular applause but he went again and prayed saying the same words vers 44. And also upon the crosse he used a set form not of his own framing but used long before in the Church Mat. 27.46 6. That this was the way of the primitive Church as appears form the Liturgies of S. James the Apostle of S. Basil S. Chrysostome c. Hook eccl pol. l. 5. sect 25. And 7. if we consider with the judicious Hooker The irksome deformities whereby through endless and senseless effusions of indigested prayers the worthiest part of Christian duty to God is unsufferably disgraced whilest men are herein subject
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 sue sensu Hilar. Vinc. Lir. adversus Har. c. 1. Hil de trinitate l. 2. The sense of their own minde and spirit not of Gods Spirit they put upon the Scriptures which occasion'd that complaint plaint of S. Hierome 'T is only the Art of understanding Scriptures which all persons challenge to themselves Soâ—a scripturarum aâ—s est quam sibi passim omnâ—s vendicant Hanc gariula avus hanc delirus senex hanc so phista verbesus hanc universi presumunt lacerant docent ante quam discant Hier. ad Pâ—l l. 1. c. 6. This the pratling old wise 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 sincere 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 And this Videtis id vos agâ—re 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 sâ—ripturarum ad fidem sed ut sibi scripturas ipse subjiciat non ut illi ideo placeat aliquid quia hoc in sublimi authoritate scriptum legitur sed ideo recte scriptum videatur quia hoc illi placâ—â—t Aug. cont Faust 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 souls which wrest the Scriptures do it to their own destruction 2 Pet. 3.16 As a remedy to prevent so great mischief the ancient Fathers thought it meet to provide saith the reverend Andrewes that they who took upon them to interpret the Scriptures Lat. conâ— secundum sâ—ss 11. 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 By reason of the manifold windings and turnings of the Scriptures Propter tantos tam varii erroris anfractus necesse est ut prophetiâ—ae Apostolicae interpretationis lâ—nea secundum ecclesiastici catholici sensus normam dirig atuâ— Vine Lir. advers Haer. c. 2. 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 meanings 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 but over the faith of the universal Church of Christ Estius in Rom. 11.9 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 therefore said our Saviour If ye do his will ye shall know of my doctrine whether it be of God or no Joh. 7.17 So that undoubtedly what ever piety or purity Heretiques may pretend unto yet generally 't is but a meer formal outside a show and shadow of truth but no substantial solid piety or charity having a form of godliness but denying the power 2 Tim. 3.5 For to such who by obedience practise and experience do know and believe the excellency of Truth it is not possible to be seduced and drawn aside therefrom Qu imdiu bona epâ—ra saâ— imus ipsum lumen ju stitiae ante oculos nosties adaperit veritatem Chrys in Mat. 7. Hom. 19. therefore our Lord cals all false Prophets Woolves in sheeps cloathing Mat. 7.15 that is Nominis Christiani extrinseous superficies meer nominal outside Christians no men so seemingly austere and strict and yet all is but empty appearance of holiness no men assume to themselves more holy titles the Saints the Elect the People of God If they be simple and illiterate persons then they apply to themselves God hath chosen the simple 1 Cor. 1.27 and those that confute them in discourse do it by carnal Reason and the wisdome of the flesh if they be subtil and acute in argumentation and put
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 Aug de civit dei l. 18. saith the Father est civitas illa confusionis quae indifferenter habet philosophos inter se diversa adversa sentientes That city of câ—nfusion 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 bâ—essed 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 Concordia res parvae cresennt and the cursed effects of contentions and variety of opinions are war and destruction Discordia 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 fervently prayed Joh. 17.11 22 23. To this he so frequently exh reeth his Apostles Mark 9.50 Joh. 14.27 And his Apostles all Christians Rom. 12.4 c. chap. 15.6 1 Cor. 1.10 Qui perversa mente de praeceptis pacis discordiam faciunt justo dâ—i examine ipsi de verbis vitae moriuntur Greg. de cur past Adm. 25. 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 faith 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 Qâ—een 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 custodit cogitat qui discordiaefarore â—r sanus eccl siam semdit pacem â—urbat chaâ—itatem 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 bend 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 Arma contra ecclesiam poâ—tat Cyp. de unit eccl saith Cyprian And he that is separated from the Church the spouse of Christ is joyned to an adulteress saith the same Father and euts 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 Cyp ib. d. 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 faith S. Aug. No man can be righteous whilest he stands separated from the unity of Christs body Aug de corree Domst c. 25. but as any part or member of mans natural body being câ—t off the body is thereby devoid of the spirit of liâ—e 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 all the gifts and graces of Gods holy Spirit are therein dispensed Irenae advers Haerd 3. c. 40. 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 is there is the Spirit of life and sanctification 7. Heretiques Extra ecclesiam consistenâ— contra pacem dilectionem Christi sacions inter adversarios computetur Cyp. ep 76. and Schismaticks have been ever accounted the great adversaries of Christs Church and people whose intestine broyles and homebred divisions have done more mischief to the truth and doctrine of Christ then all the external persecutions of bloudy tyrants and Heathens hence the sharp command of the Apostle against such Tit. 3.10 11. A man that is an heretique after the first or second admonition reject knowing that he that is such subverteth and sinneth because condemn'd of himself such a one is self-condemned having 1. passed sentence upon himself by professing against the doctrine and dividing from the communion of the Church And 2. he hath done execution upon himself also for he hath excommunicated himself in going out from the Church Quomodo te à tot gregibus scidisti Firmil ad Cyp. Ep. 75. exscidisti teipsum He that is such a one reject have no company with him 2 Thess 3.14 S. John going to wash himself in a Bath and there espying Cerinthus an Heretique leapt hastily out of the Bath again saying that he
feared the fabrick of the Bath would fall upon them all that were there since Cerinthus the enemy of truth is in it Iren. adâ—â—rs Haer. l. 3. c. 3. And Polycarpus who was S. Johns disciple and heard these words from the Apostle meeting with Marcion another Heretique who saying unto him Cognosce nos acknowledge us for the true Disciples of Christ answered I know thee to be the first born of Satan So great fear saith Irenaeus had the Apostle and their Disciples of having any communication with persons that had depraved and corrupted the Truth according to Tit. 3.10 For. nulla ab iis tanta potest esse corruptio Id. l 4. c. 62. quanta est schismatis pernicies saith the same Father Athanasius Apparet Antichristos omnes esse quos constat à charitate atque ab unitate ecclesiaeâ—ecessisse Opt. l. 1. and Epiphanius deny Heretiques nisi homonymâ—s to be called Christians and Optatus tels us that Schismatiques are the Antichrists spoken of by S. John 1 Joh. 2.18 for so they are described vers 19. They went out from us but they were not of us c. Which is the way of Schism and the description of Schismatiques and he instances in Novatian qui extra ecclesiam consistens inter Antichristos computetur The Samaritans who were Schismatiques from the Jewish Church Addendo autem civitatem Samaritanoâ—um detâ—re omitti ubi erant schismatici ostendit schismaticos Gemilibus adaequari Cyp. Ep. 76. Id. ibid. the Jewes therefore had no conversation with them Joh. 4.9 And they are reckoned by our Saviour with the Gentiles Mat. 10.5 8. The sad condition of all Heretiques and Schismatiques lying under the guilt of grievous sin and being obnoxious thereby to the judgements of God is frequently also remembred by the Fathers How are they without all hope saith Cyprian and incur Gods heavy indignation to their own ruine who make a Schism the holy Scripture doth declare in the book of the Kings where the ten tribes making a breach and Schism in the Church and departing from Judah and Benjamin the Lord is said to be wroth with the whole seed of Israel And by the example of Corah Dathan and Abiram is manifested and proved saith the same Father in the same place that they are not only guilty of great sin Aug. â—p 164. but liable to grievous punishment who rashly joyn themselves with Schismatiques Illud scelus ad exemplum devitaudi God for the present so grievously punished the sin of Corah and his complices giving us thereby an example saith S. Aug. to avoid the same and shewing that when he spares to punish such persons in this life the greater punishment he reserves for them in the life to come which is affirmed 2 Pet. 2.9 For God will judge such persons saith Irenaeus who make Schisms and divisions minding more their own utility then the Churches unity Qui propter modicas quaslibet causas magnum gloriosum corpus Christi conscindunt who for every light cause and unnecessary scruples rend the great and glorious body of Christ Irâ—n l. 4. c. 62. and as much as in them lies destroy the same speaking of peace and charity but making war and division straining at a gads and swallowing the camel Gods service is the way of mans salvation and that nation or kingdome which will not serve the Lord shall penish Isa 6.12 The ground and foundation of Gods service is faith for without faith it is impossible to please God Heb. 11.6 Now the true holy and orthodox faith is but one Eph. 4.5 therefore termed the unity of faith vers 13. Now he that pleaseth not God by the mean of a true faith doth displease and fight against him by the opposition of a false faith according to our Saviours own rule Mat. 12.30 Ho that is not with me is against me and he that gathereth not with me scattereth abroad And undoubtedly he that is against Christ he that is his adversary makes himsel immediately liable to eternal condemnation which is effected by every one that holds not the unity of the true faith for he that bâ—leeveth not in me is condemned already Joh. 3.18 In a word as the true faith believed and obeyed is the way of life so a false faith embrac't and followed is the high way of death and ruine as the word of truth is the key of the kingdome of heaven so the word of untruth and error is the key that opens the gates of hell as the first is that true and sacred light which discovers and clears the way that leads to light and life everlasting so the latter is the ignis fatuus the false fire that misguides the wandring souls of men to the confines of that kingdome where dwelleth blackness of darkness of that kingdome where dwelleth blackness of darkness for evermore Of all seducers and maintainers of Heresies the Apostle S. Peter affirms that they bring upon themselves swift destruction that their judgement of a long time lingreth not and their damnation slumbreth not 2 Pet. 2. 1 2 3. CHAP. VIII Rules and directions for the avoiding of Errors in Religion THat we might be the better armed against the assaults of Heretiques and heretical opinions in Religion our Lord and Master hath not only foretold us that false teachers should in all ages of the Church arise and errors spring up with the truth Mat. 24.23 7.15 Mar. 13.21 Luk. 17.23 as tares amidst the wheat but also hath strictly charged us to beware of them not to follow after them nor believe them whose pretences shall be so plausible their outward appearances of holiness so specious and taking and their words and works by the secret and invisible assistance of Satan so extraordinary as that if it were possible they would deceive the very elect The Apostles of Christ treading in the same steps with their Lord and even in their own daies seeing his words fulfilled Gal. 1.7 1 Tim. 5.12 2 Tim. 3.6 7. 4.3 4. 2 Pet. 2.1 2 3. Jude 8. Eph. 4 14. Rom. 16.17 18. 1 Joh. 4.1 and false Prophets arising not only severely inveigh against them but also impose upon us the same strict care and caution not to be seduced by them or like children to be tossed to and fro and carryed about with every winde of doctrine by the sleight of men and cunning craftiness whereby they lie in wait to deceive To yeeld obedience to these several injunctions and to stand fast in the true faith rooted and built up therein against the assaults of false and deceitful workers these following directions will be useful 1. To be well and throughly instructed in the grounds and principles of holy Religion For as no firm and durable building can be raised without a good foundation laid so no man can be built up in the most holy faith and firmly setled in the truth except the foundation and ground-work be first well and surely