our obedience depends upon Divine Revelation and command from God He hath shewed thee O man what is good Micah 6.8 What thing so ever I command thee observe to do it Holy Religion is not of an earthly but of a heavenly descent It is a beam displayed from that light of truth which is eternal and immutable her dwelling is in the holy heavens Wisd 9 10. where she waits upon the throne of glory And to earth she descends not by any natural investigation but by supernatural revelation Mirandâ—de sid aâ—d cred Omnis religio supernis revelationibus nititur aut niti praesumitur All religion depends upon revelation from above Flesh and bloud hath not revealed it but my Father which is in heaven Mat. 16.17 4. That there is a general knowledge of God and some notions of that religious worship we owe unto him imprinted in the hearts of all men by nature and is legible in the book of the creatures the Apostle affirms Rom. 1.20 For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead But this sight of God being not clear enough to bring us to the beatifical vision and fruition of God which is that perfection and felicity whereunto by being enstampt after the image of God he hath created c. therefore it hath pleased him more clearly to reveal himself and the waies of his religious worship to his Church and people in all ages And this either 1. extrardinarily and immediately or 2. ordinarily and in the use of means 5. The first revelation of divine truth was immediate i. e. without the mediation or ministry of man intervening But yet so as that 1. All those holy persons to whom God immediately revealed himself by certain infallible signs did themselves know and make known to others that the revelations they received were no delusions but from God himself the fountain of truth proceeding God never speaks so extraordinarily but by the same act he both makes known the things spoken and himself to be the speaker 2. That all immediate revelation was generally confirmed by miracle therefore the Jews required signs of Christ as the means to confirm every new and immediate revelation Joh. 2.18 6.30 1 Cor. 1.22 3. That not all nay nor all holy persons but only some few choice select vessels had the honour of this immediate revelation the main body of the people still received the knowledge of God by mediation i. e. from their hands in whom the office of Priesthood was in all ages enstated For the Priests lips should keep knowledge and they i.e. the people should seek the Law at his mouth for he is the messenger of the Lord of hosts Mal. 2.7 6. The truth whereof as also what we are to beleeve concerning divine revelation will appear if we do impartially consider and weigh 1. To what persons and after what manner God revealed himself from Adam unto Christ 2. That by Christ and his Apostles the whole minde of God is so fully revealed that we must not now look for the revelation of any new truths 3. That the right understanding of what is already revealed depends not upon Gods immediate inspiration or revelation from heaven but is to be acquired by Gods blessing in the use of means And that in order hereunto the knowledge of tongues and sciences is both useful and necessary 4. That to depend upon immediate revelation is not only dangerous but destructive to the truth already revealed 5. That all those texts of holy Scripture commonly alledg'd for the proof of immediate revelation are misunderstood and wrested OF DIVINE REVELATION Mediate and Immediate CHAP. I. Of divine Revelation from Adam unto Christ 1. MAn being created after the Image of God was undoubtedly at the first endued with such a perfect knowledge of divine truth as was necessary to the attainment of that felicity whereunto God created him viz. the beatifical vision and fruition of his Creator for ever For as Philosophers do affirm If it were possible that the invisible and all spiritual God could be represented under any visible or compounded shape and being His body then must needs be composed of Light and his soul of Truth So essential to the very being of God is knowledge and truth and so consequently to the being of man after the image of God 2. But this light of divine knowledge was by mans disobedience too soon eclipst and his soul involv'd in the darknesse of sinfulness ignorance and error our first parents out of a sawcy ambitious affectation to know what they ought not engulft themselves and all their posterity into a natural blindness and ignorance of what they ought to know so that ever since hoc tantum scimus quòd nihil scimus the most knowing man knowes best his own ignorance and want of knowledge For if any man think he knows any thing he knoweth nothing yet as he ought to know 1 Cor. 8.2 3. But since without the knowledge of God and of his most holy will that perfection of our being whereunto God hath created us cannot be attained Joh. 17.3 therefore it pleased God to restore our first faln parents in some measure to the knowledge of himself and of his will in the waies of his worship and this he did either immediately by himself or by the mediation of intervening Angels by the voice from heaven convey'd upon the wings of the winde for so we read Gen. 3.8 And they heard the voice of the Lord God Junins in lec walking in the garden in the cool or in the winde of the day winde conveying his voice into their ears and thereby his into their hearts 4. By vertue of this divine Revelation or some others not recorded in holy Writ Adam received from God both the knowledge of that religious service and obedience which God then required from man and therewithall the honour of the Priesthood also being as the first man so the first Priest in the world 5. 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
to those times to that age of the Church and to some particular persons and are not at all appliable to the Church and people of Christ in these times or to any persons amongst us Thirdly examine diligently the phrase and manner of speech whether it be plain or Metaphorical literal or allegorical a true history or a parable only For many things are spoken in the Word by way of type figure allegory parable and the like which if we should apply in the plain and literal sense would prove strange monstrous lies and contradictions which God forbid any man should be so blasphemous as to impose on the Spirit of truth and wisdome Fourthly examine diligently what agreement every text of Scripture hath with other and receive not easily and slightly the seeming sense of any text without comparing the same with its parallel texts For many things seem to be positively asserted in some places of the Word of God which yet are directly contradicted in others one place therefore is so to be compared with and interpreted by another that the one do not obscure or any way cloud the truth of the other Fifthly examine whether that which we conceive to be the sense of this or that Scripture be agreeable to those Articles of Christian faith contained in the Apostles Creed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or form of sound words in faith we must 2 Tim. 2.13 Jude v. 3. hold fast that model of faith once given to the Saints for which we must contend and consequently receive no private sense or interpretation of Scripture that is contrary thereunto 2 Pet. 1.20 remembring that no Scripture is of any private interpretation 1 Cor. 14.32 but that even the Spirits of the Prophets themselves are subject to the Prophets Sixtly examine what we conceive to be the sense of the Spirit in the Word by the rule of that law written by the singer of God in two Tables of stone as a lasting square according to which to regulate all our actions and consequently all our conceptions and opinions from whence our actions flow The rule of obedience or that all perfect rule of Charity Rom. 13 1◠which is the fulfilling of the Law is an infallible rule of trial of the spirits whether they be of God or no Hereby saith the Apostle we are sure we know God if we keep his Commandements he that saith I know God and keepeth not his Commandements is a lyar and the truth is not in him 1 Joh. 2.34 1 Joh. 2.34 It is not the Spirit of truth but the spirit of error if it oppose or deny or any way impede and hinder our obedience to the Laws of God For saith the same Apostle again He that keepeth his Commandements dwelleth in him 2 Joh. 3.24 and he in him and hereby we know that he abideth in us even by that Spirit which he hath given us even by the spirit of obedience to the Commandements of God So that even from hence 't is clear that both to have the Spirit abiding in us and the way to know we have him also and not a false counterfeit lying spirit is if thereby we be mov'd and enabled to keep Gods Commandements This is the very rule our Saviour himself prescribes to examine his own doctrine thereby Joh. 7.17 Joh. 7.17 If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self And this is the first general rule of tryal of the Spirits even the Word of God A second rule according to which to try the spirits whether they be of God or no is by the fruits of the Spirit and 't is the rule our Lord himself hath given us to know them by Mat. 7.15 Mat. 7.15 Beware of false Prophets which come to you in sheeps cloathing but inwardly they are ravening wolves Beware of false Prophets for many such are gone out into the world who in respect of their exteriour dress and outward appearance so plausible are their pretences so spiritual are their expresions so much of the language of the Spirit and Scripture phrases flow from them that you would take them for the true sheep of Christ and undoubtedly to belong to his fold and yet for all this inwardly really and truly they are wolves in sheeps cloathing limbs of Satan deceiving and devouring the souls of the simple But by their fruits you shal know them which is confirmed by an apt similitude Mat. 7.16 vers 16. Do men gather grapes of thornes or figs of thistles q. d. No man can be so foolish as to expect this but every tree whether it be good or whether it be bad bringeth forth fruit suitable to its good or bad nature So every good tree bringeth forth good fruit and a corrupt tree bringeth forth evill fruit nor is it possible it should be otherwise A good tree cannot bring forth bad fruit neither can a corrupt tree bring forth good fruit even so false Prophets cannot bring forth the fruit of good true wholsome sound doctrines and religious manners So Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man being good in himself produceth evil actions on the other side saith Antoninus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He that will not have a wicked man to commit wickedness is like unto him that will not have a fig-tree to bring forth figs 'T is then an infallible tryal of the spirits whether they be of God or no by the fruits they bring forth The fruit of the Spirit viz. which is of God Gal. 5.22 23. is love joy peace long-suffering gentleness goodness faith meekness temperance The first of these fruits and the fairest too even of largest extent and most lasting which this tree of life brings forth is Love even the love of God above all and of our neighbour as our selves This therefore must needs be an infallible touch-stone to try the spirit of truth from the spirit of error for the spirit of truth is the very spirit of love and that first in respect of himself being that essential love and love-knot of the Father and the Son And secondly in respect of us being that sacred vinculum that invisible chain which unites us unto God by faith which worketh by love Gal. 5 6. and which unites one to another by charity peace amity the inseparable fruits of a true faith So that the Spirit of God is vinculum unitatis both in respect of his person and office and that 3 waies First he is the bond of unity betwixt God and God Secondly betwixt God and man and Thirdly betwixt man and man therefore call'd the unity of the Spirit Eph. 4.3 The devil on the other side Ephes 4.3 is of a quite contrary nature as being the author fautor and fomentor of all division He divides and separates man from God by sinfulness and error and man from man by envie malice hatred strife
people must we not see with our own eyes but only with those of the Church Shall we pin our faith upon any mens sleeves What need we the authority of men when we have Gods own authority for our direction and men are but men i. e. frail and liable to error so that all they affirm is not to be taken for Gospel In answer whereunto consider Answ 1. That there is a great deal of difference betwixt an implicite faith and blinde obedience to the dictates of the Church and a submission to the publique judgement thereof The first deprives the people of their reason and judgement the second renders them more meek humble submissive and obedient and thereby more capable to receive the impression of the knowledge of celestial mysteries 2. That we assert not the ancient and learned Fathers of the Church ut dominos sed ut duces sidei Nihil carum rerum scire quae antè nascereris facta sunt hoc est semper esse puerum Cic. Not as Lords over our faith but as guides in the true belief And he that knows nothing of the Religion of the Fathers for his guidance and direction is most likely still to continue a childe in his religion Nor 3. are we to receive for Oracle all that the ancient reverend Fathers of the Church did affirm being very few amongst them Quicquid omnes vel plures uno eodemque sensu manifeste frequenter perseveranter velut quodam sibi consentiente concilio accipiendo tenendo tradendo firmaverint id pro indubitato certo ratcque habeatur Quicquid vero quamvis ille doctus sanâ—tus quamvis Episcopus praeter omnes aut etiam contra omnes senserit id inter proprias privatas opiniunculas à communis publicae generalis sententiae authoritate secretum sit Vinc. Lyr. but had their particular errors and mistakes and in many particulars also 't is confessed they did contradict each other 'T is not therefore the affirmations and private opinions of particular persons we must look upon as the Doctrine of true Religion and true meaning of the Scriptures but the general and universal consent of all for that all should erre and fall from the truth is contrary to what our Lord hath promised who will undoubtedly be as good as his word Mat. 16.18 Vpon this rock I will build my Church and the gates of Hell shall never prevail against it and Mat. 28.20 I am with you alway even to the end of the world In a word in the interpretation of Scriptures and for the confirmation of holy truths thence deduced the authority of the ancient Fathers and Doctors of the Church is to be consulted and known for these reasons 1. Because they are certain and undeniable witnesses of what the Church and the people of Christ did in their respective times believe and hold for orthodox Doctrine If the same doctrine St. Augustine taught in Africk was also taught by St. Chrysostome in Greece by St. Ambrose in Italy by St. Hierome in Palestine and so in other places by holy and reverend Bishops and Pastors of the Church then this undoubtedly was the doctrine of the Church and thus were the holy Scriptures understood in those ages of the Church Ita intellexit Ambrosius ita Cyprianus c. Thus Ambrose thus Cyprian understood such or such a place of Scripture this had some weight in St. August time and St. Aug. opinion and there is no reason but that it should be of the same force still amongst us 'T is no way probable but that persons so eminent in learning and in piety so frequent in holy prayers and meditations in fastings and wailings so indefatigable in their studies and labours in the Word and Doctrine and who laid down their lives and fortunes for the doctrine they preached should more truly understand the Scriptures and the truth of Christian Religion then we who if there be any thing of Modesty and Humility in our hearts must confesse our selves far inferiour to them in the said gifts and graces of the holy Spirit Aug. Vsque adeo promiscuit imis summa longus dies c. Hath time so confounded all things is light so changed into darkness and darkness become light ut videant Pelagius c. that Haeretiques now are the only seers Et caeci sunt Hilarius Cyprianus Ambrosius And the learned pious Fathers of the Church become blinde The words are too much appliable to the Heretiques of the times 3. The judgement of the Fathers being so far remote from these times wherein we live must needs be impartial as to the controversies amongst us touching the interpretation of any texts of Scripture or doctrines therein delivered as being altogether disinterested and knowing nothing of our disputes and contestations thereabouts Aug. contra Julian Pelag Nullas nobiscum vel vobiscum amicitias attenderunt c. They were neither in friendship nor in community with us or with them who in this age are of a contrary opinion to us they were neither angry with us nor them neither did they pity either of us but what they found professed in the Church they faith fully preserved what they learned they taught and what they received from their fathers they delivered unto us their children and undoubtedly Survey of the pretended discipline as a learned man of our Church observes they that contemn the learned Fathers that went before them do but open a gap to their own discredit making way thereby to be contemned themselves by all those that shall come after 4. We cannot but reasonably imagine that those holy and learned persons who lived nearer the Apostles times should proportionably know better the Apostles meaning in their writings and the doctrine they preached then any of us who live so many hundred years since Iren. l. 3. ch 4. Therefore saith Irenaeus who was the Disciple of Polycarpus the Disciple of St. John Where any question ariseth and the holy Scripture as 't is too common is so perverted Vinc. Ler. as to be made speak for both sides whither shall we have recourse for satisfaction but to the ancient Churches of Christ in which the Apostles converst from thence to hear what the truth is viz. Quid Apostoli quid primi fideles quid eorum successores c. what the Apostles what their Disciples and successors what the primitive Saints and Martyrs Councels and Fathers have received taught and delivered unto others For what came the word of God our from you or came it unto you only 1 Cor. 14.36 Since the Word of God comes not first to us but by and from the Church it is delivered it followes that the sense and meaning of Gods word must not spring from our own heads but to be by and from the Church delivered together with the word The learned Doctor Whittaker in his disputes against the authority of the Church Whit. de sac Q. 3. con 1. c.
yet because more zealously then discreetly he maintained private Revelations the Church of that age seeing the many mischiefs that ensued upon that doctrine severely censured him for it which made him desert the communion of the Catholick Church and set up a congregation of his own which were called from him Tertullianists and are reckoned by S. Aug. amongst his Catalogue of Haereticks A story not much unlike this of Tertullian Jos Acost de temp noviss l. 2. c. 11. is remembred by Doctor Casaubon out of Acosta who records of a learned Doctor of Divinity and a very great zealot who was cousened into strange and blasphemous opinions first by the pretended Revelations of an ordinary woman the story is at large set down in English by the said Doctor in his 3. ch of Enthusiasm with many other remarkable stories of deluded persons under pretence of Revelations Those two great pretenders to Revelation Prisca and Priscilla Montanus his minions were so long cousened with Satanical illusions which they took for divine Revelations that at the last it was revealed unto them that they should hang themselves that they might passe from the miseries of this life to the joyes of the other Euseb eccl hist lib. 5. c. 16. And Theodotus a Montanist had a vision that he should be taken up into heaven and beleeving the spirit of error he was lifted up on high and thence let fall down to the earth again and so miserably ended his life And many of Montanus sect which were great pretenders to Revelation and had withdrawn themselves from communion with the Catholick Church at several times ended their lives in an halter being thereinto incited by the Devil that inspired them who was the father of their Revelations There were another ancient sort of Haereticks in the Church cal'd Messalians and from their assiduity in prayers more then ordinary they were also called Euchites Their tenents were that every one brought into the world with him an evil spirit wherewith they were possest until by earnest prayer the evil spirit being driven away the good Spirit of God did take possession of their souls and after this they needed no more no Sacraments no Sermons no Scripture to make them perfect for they could see the holy Trinity visibly and foreted things to come and all by immediate Revelation But by this pretence to perfection and dependence upon Revelation most of them if not all Theod. Hist eccl prov'd to be relly possest by the Devil as is recorded by Theodoret in his Ecclesiastical History I might stuffe this chapter with multitudes of holy persons that have been cousened with illusive and lying Revelations Katharine a holy woman said it was revealed to her that the Virgin Mother of our Lord was conceived in sin And Briget as holy as she Joh. Franc Picus pretended a Revelation quite contrary to that of the other viz. that the holy Virgin was free from original sin venerable Bede remembers a vision saith Bellarm Bell. de purgat l. 2. c. 7. wherein it was shewed to a certain devout person That there was a fourth place besides Heaven Hell and purgatory not unlike the Elizian fields describ'd by the heathen Poets wherein lived those souls which suffered nothing being not as yet made fit for the beatifical vision and this saith the Cardinal is not improbable since like to this Revelation Dionysius Cart. Suarez Jesâ— to 4 in Thom. disp 46.4 Num. 9. and Greg. have many others but contrary hereunto saith Suarez another Jesuite Revelationes Bedae Carthusiani c. The Revelations of Bede and Carthusianus are not to be believ'd but in a metaphorical sense S. Augustine in his Confessions Aug. conf l. 10. acknowledges himself to have been mercifully delivered from the curiosity of visions and miracles For it is both a sin and a judgement to be curious in affecting and depending upon such extraordinary means of divine Revelation since the ordinary is not only sufficient but more certain and infallible which is affirmed by S. Peter preferring the Word of God before immediate Revelation by voice from heaven 2 Pet. 1.18 19. And this voice which came from heaven we heard But we have a more sure word of prophesie c. the meaning is that an immediate voice from heaven revealed Christ to be the son of God but the written word of God is a more sure and infallible way of revealing Christ and what 's the reason but that voices from heaven visions and immediate Revelations may be and often are counterfeited by the devil But the holy Scriptures rightly understood are a sure and infallible guide and an unerring rule of Truth as being the Dictates and inspirarations of the Spirit of Truth himself CHAP. XVI Several texts alledged against humane Learning and against the Ministery and for immediate Revelation explained THE tenor of the new covenant recorded Jer. 31.34 and remembred to be accomplisht Jer. 31.34 Heb. 8.10 11 12. Heb. 8.10 11 12. is the chief place alledged against the necessity of Learning or the teaching of man as containing the promise of an immediate teaching from God himself This is the covenant which I will make with the house of Israel after those daies saith the Lord I will put my Lawes into their minde and write them in their hearts And they shall not teach every man his neighbour and every man his brother saying Know the Lord for all shall know me from the least to the greatest for I will be merciful to their unrighteousness and their sins and iniquities will I remember no more In which Text consisting of three verses there is a threefold difference betwixt the old covenant and the new delivered 1. The old Law was written in Tables of stone but the new in the fleshly tables of mens hearts vers 10. I will put my Lawes into their mindes c. i.e. my Lawes under the new covenant shall be more agreeable to the mindes and more approve themselves to the Spirits of men to be the waies of perfection and felicity and consequently shall have a stronger influence upon their hearts then the Laws of the old covenant for that consisted of many beggerly elements many types and figures rites and ceremonies which considered in themselves had no such efficacy to work upon the soul to obey them as the Lawes of the Gospel have therefore the one are call'd carnal ordinances and the other spiritual 2. There was more need of frequent instructions and teachings of the people to keep them up to the observance of those carnal ordinances under the old Law then there is under the new because the doctrines of the Gospel are more plain clear and convincing so that persons of the meanest capacity may understand the knowledge of God which is the meaning of vers 11. They shall not teach every man his neighbour c. Not that there should be no teaching at all under the Gospel but that lesse teaching
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
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 atiorum 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 sol 2. Episcopacy asserted in 4. 3. The History of the Life and Death of the Ever-blessed Jesus Christ 2. Edit in sol 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 Dâ—ctrine 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 Woâ—cest 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. Land Lord Archb. of Canterbury and Mr. Fâ—sher the Jesuite by command of K James fol. Church Lands not to be sold 1647. in 8. The Countrey-mans Catechism or the Churches plea for Tithes by R. Boreman B D. in 4. The Regal Apologie printed at Oxford in 4. A Fair Warning to take heed of the Scottish Discipline by Bishop Bramhall in 4. Sacrosancta Regia Majestas in 4. printed at Oxford and written by the Archbishop of Tuwn The Christians Directory in 12. The Royal Slave a Play in 4 acted at Christ-Church in Oxford Devotion digested into several Discourses and Meditations upon the Lords most holy Prayer Together with additional Exercitations upon Baptism The Lords Supper Heresies Blasphemy The Creatures The souls pantings after God The Mercies of God The souls complaint of its absence from God by Peter Samwaies Fellow lately resident in Trinity Col. Camb. in 12. Of the Division between the English and Romish Church upon Reformation by H. Fern. D.D. in 12. the second Edition with many Additionals Directions for the profitable reading of the Scriptures by John White M. A. in 8. The Exemplary lives and Memorable Acts of the 9 most worthy women of the world 3 Jews 3 Gentiles 3 Christians by Tho. Heywood in 4. The Saints Legacies or a Collection of Promises out of the World of God in 12. Judicium Universitatis Oxoniensis de Solenni Lege Foedere Juramento Negativo c. in 8. Certain Sermons and Letters of Defence and Resolutions to some of the late Controversaries of our times by Jasper Mayn D. D. in 4. New Jaâ—ua Linguarum Reserata sive omnium Scientiaâ—um Linguarum seminariuâ— Auctore Gl. Viro â— A. Comenio in 12. A Treatise concerning Divine Providence very seasonable for all ages by Tho. Morton Bishop of Duresme in 8. Observations upon Mr. Hobbs his Leviathan with some Observation upon Sir Walter Rawleigh's History of the World by Alex. Rosse in 12. Fifty Sermons preached by that learned reverend Divine Jo. Donne in fol. Wits Common wealth in 12. The Banquet of Jests new and old in 12. Balzac's Letters the fourth part in 8. Quarles Virgin Widow a Play 4. Solomon's Recantation in 4 by Francis Quarles Amesii antisynodalia in 12. Christs Commination against Scandalizers by John Tombes in 12. New Dr. Stuart's Answer to Fountains Letter in 4. A Tract of Fortifications with 22. Brasse outs in 4. Dr. Griffiths Sermon preached at S. Pauls in 4. Blessed Birth-day printed at Oxford in 8. A Discourse of the state Ecclesiastical in 4. An account of the Church Catholique where it was before the Reformation by Edw. Bâ—ughen D. D. in 4. An Advertisement to the Jewry men of England touching Witches written by the Author of the Observations upon Mr. Hobbs Leviathan in 4. New Episcopacy and Presbytery considered by Hen. Fern. D. D. in 4. A Sermon preached at the Isle of Wight before his Majesty by H. Fern D. D. in 4. The Commoners Liberty or the English mans Birth-right in 4. An Expedient for composing Differences in Religion in 4. A Treatise of Self denial in 4. by a concealed Author The holy Life and death of the late Vicountesse Falkland in 12. Certain Considerations of present Concernment Touching the Reformed Church of England by H. Fern in 12. Englands Faithful Reprover and Monitor in 12. by John Allington Newly published The grand Conspiracy of the Members against the Mind of Jews against their King As it hath been delivered in four Sermons by John Allington B. D. in 12. White Salt or a sober Correction of a mad World by John Sherman B. D. a discontinuer in 12. The matching of the Magistrates Authority and the Christians true Liberty in matters of Religion by Will. Lyford B. D. and late Minister of Sherborn in Dors in 4. A compendious Discourse upon the Case as it it stands between the Church of England and those Congregations that have divided from it by Hen. Fern. D. D. New A correct Copy of some Notes concerning Gods Decrees especially of Reprobation by T. P. Preacher of Gods Word in Northamptonshire and published to prevent calumny in 4. New The History of the Church of Scotland by Joh. Spotswood Archbishop of St. Andrews in fol. New Phraseologia Anglo-Latina or English Proprieties rendred into proper Latine for the use and benefit of Grammar Scholars in 8. Dr. Cousins Devotions in 12. The persecuted Ministery bâ— William Langley late of St. Maries in the City of Liechfield Minister in 4.