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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80766	Hæreseo-machia: or, The mischiefe which heresies doe, and the means to prevent it. Delivered in a sermon in Pauls, before the Right Honourable, the Lord Maior, and the aldermen of the famous citie of London, February the first, M. DC. XLV. And now printed, for the satisfaction of the hearers, and others. / By James Cranford, pastour of Christopher Le Stocks, London.	Cranford, James, d. 1657.	1646 (1646)	Wing C6823; Thomason E329_1; ESTC R200684	45,138	61

that would not be drawn away with the wicked and the workers of iniquity unto perdition as David prayes must Psal 28. 3. learn to hate the congregation of evill doers as David Psal 26. 4. pleads There 's reason enough to disswade from their meetings m Dubitas illo momento quo in Diaboli ecclesia fueris omnes Angelos prospicere de coelo singulos denotare quis blasphemiam dixerit quis audierit quis linguam quis aures Diabolo adversùs Deum administraverit Tertull. ib. cap. 27. Do not the Angels think you look from heaven Do they not observe who speak blasphemy and who hear it who lend the Divell their tongues against God and who their ears May I not conclude this with the Prophet Though thou Israel Hos 4. 15. play the harlot let not Judah offend and come not yee unto Gilgal neither go up to Beth-aven n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Trallens Avoid Atheisticall heresies they are the inventions of the Divell such fruit whosoever tasteth of shall die not a temporall but an eternal death I presse this upon you not for your selves onely but your families your wives children and servants for whom you are responsible It was Joshua's resolution I and my house will serve the Lord the elect Ladies comfort that her children were walking in the truth You would restrain them from taverns brothel-houses stage-playes restrain them from these meetings of which I may say as o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Orat 2. contr Jud. tom 6. Chrysostome of the Synagogues of the Jewes they are some of them worse the dens of theeves the Divels meeting-houses therefore betray not their salvation Thus you have directions for the people to prevent the spreading of this gangrene But O how are they neglected The publick ministery is forsaken opinions imbraced for truth not onely before they be tried but before they be declared what they be the inconsiderate people flock to the meeting-houses of Sectaries as swarmes of flies if it may not be offensive to use the similitude of Plutarch in an hot summers day to a gall'd back thence to suck out filth and corruption And is it a wonder that errours prevaile But of this hitherto Secondly To you my brethren in the Ministery I desire to speak something and to my self God expects at our hands as officers in the Church that wee endeavour with all our gifts all our power which he hath given us for edification and not for destruction not only to prevent the spreading but if it be possible the being of heresies And to this purpose it is required First That heresies be discovered that hereticks by sound doctrine be convinced As a word an erroneous word maketh the wound Their word doth eat as doth a canker so a word a sound word doth make the cure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The way to stop the further proceedings of seducers is to make their folly manifest to all men And 2 Tim. 3. 9. to this purpose God requires of Ministers not onely to teach the ignorant but to convince gainsayers Other men of abilities may do it ex charitate you must do it ex officio God hath made you watchmen not onely to warn when grievous wolves from without make havock of the flock but then to take heed when subtil foxes from within teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crooked and perverse things to draw disciples after them God hath left unto all men the judgement of discretion to you is committed the judgement of direction every man is bound to see for himself you are commanded to see for others The commission of the Minister is They shall teach my people the difference between the Eze. 44. 23 24. holy and profane and cause men to discern between the unclean and the clean And in controversie they shall stand in judgement and they shall judge it according to my judgements and they shall keep my lawes and my statutes in all mine assemblies and they shall hallow my Sabbaths And it is the direction of the Apostle that the spirits of the Prophets be subject to 1 Cor. 14. 32. the Prophets The declaration of what is hereticall what orthodox what is lawfull what scandalous belongs to you you will be found as guilty of violating the law and profaning the holy things of God if you put not this Eze. 22. 25 26. difference as others if they confound them This is the Scripture way The Angel of the Church of Ephesus is commended Thou hast tried them which say they are Apostles Rev. 2. 2. and are not and hast found them liars Paul and Barnabas had Acts 15. 2. great dissention and disputation with them that corrupted the doctrine of the Gospel in Antioch This hath been the way of the Churches of Christ in all ages the Ministers have been imployed severally and in Councels in the discovery and confutation of all errours that have arisen This truth is so notorious to all that have had the least acquaintance with Antiquity that it would be lost labour and time mis-spent to prove it the writings of the Fathers the histories of the Councels bear ample testimony to it being for the most part taken up with this occasion Let him that hath a desire read Ambrose in his 32. Epistle to the younger Valentinian and in his 33. Epistle ad sororem This is our duty in the behalf of our people as p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 40. Nazianzene said sometimes to his Leave the battell to me Let me build the ship do thou sail in it Let the fight be mine thine the victory Let me grapple with the adversary be thou in peace O that in these times of defection we all of us had hearts to discharge in this particular our duties which we have never discharged till such time as we have discovered and convinced errours and that boldly plainly fully and with authority and in * Baldu de casi lib. 4. cas 2. cap. 7. some cases erroneous persons that the people may know of whom to beware as our Apostle Of whom is Hymeneus and Philetus I know this duty of a Minister is not more neglected then decried What needs so much fire Can you not preach Christ faith and repentance and let these points in controversie alone Do not they preach Christ that discover errours Did not the Apostle to the Galatians preach Christ Is it not time to speak when under a pretence of preaching Christ Christ is almost preached out of the Church This much commended Moderation in which many forbear this duty is no other then the old shift of Auxentius Ursacius Valens and other debauched Arians in the Councell of Ariminum revived of late by Papists in Germany Arminians in Holland Prelates in England who found the silencing of disputes the most efficacious and plausible way to advance their designes I desire wee may strengthen our selves against

HAERESEO-MACHIA OR The mischiefe which Heresies doe AND The means to prevent it Delivered in a SERMON in Pauls before the Right Honourable the LORD MAIOR and the ALDERMEN of the famous Citie of LONDON February the first M. DC XLV And now printed for the satisfaction of the hearers and others By JAMES CRANFORD Pastour of Christopher Le Stocks London 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. ad Solitar Diligite homines interficite errores sine superbia de veritate praesumite sine saevitia pro veritate contendite Aug. cont lit Petil. lib. 1. cap. 29. Jude 3. It was needfull for mee to write unto you and exhort you that yee should earnestly contend for the faith once delivered to the Saints LONDON Printed by James Young for Charles Green and are to be sold at the signe of the Gun in Ivie-lane 1646. TO THE RIGHT HONOURABLE THOMAS ADAMS Lord Maior THE RIGHT WORSHIPFULL THE SHERIFFS VVith the residue of the ALDERMEN Of the famous CITIE of LONDON Right Honourable and Right Worshipfull THese Meditations were intended onely for the Pulpit but are enforced to the Presse not so much by the intreaties of friends as importunities of adversaries I print to use Theodorets expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist 83. not to please or commend my selfe but necessitated to apologize and to assert the verity of what I have delivered Many aspersions have been cast upon me upon my Sermon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I expected them The disciple is not above his Master The most of you were my hearers I am contented you should be my Judges and rest Your Honours and Worships Servant in the Gospel JAMES CRANFORD TO THE READER READER IT hath been my endeavour in this Sermon to discover unto thee The mischief that Heresies doe and the means to prevent it It hath been my care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to deliver the naked truth in plain expressions Rotten posts need pargetting withered faces painting Truth is most comely in her native colours and hath strength of her own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to conquer by weaknesse It is possible thou hast heard if not fomented the great clamours raised against my self and my Sermon by Sectaries whom it would better have beseemed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. Epist 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril ad Nestor Epist 4. have amended themselves and their own errours then to have aspersed others and given out such unchristian language when they were not at all injured but only reproved and that for their advantage It is no great matter to mee to be judged of you or of mans judgement he that judgeth me is the Lord. The testimony of my conscience and God the approver of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Theodoret. Epist 99. my doctrine sweep away as a spiders web the calumnies of sycophants yet to the intent I may remove prejudice from thee I shall speak in a word to three objections which are most frequent First Some say It was unseasonable Why unseasonable Because others were silent Nay rather it was seasonable because others were silent I conceive with Theodoret that speech or silence in this season distinguisheth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Epist 77. between the faithfull shepherd and the hireling Pauls spirit was stirred in him when he saw the City wholly given to idolatry And is it possible for a faithfull Minister to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyprian ad Nestor Epist 2. silent when the faith is corrupted and so many subverted Must we not all appear before the judgement seat of Christ and give an account of our unseasonable silence But thanks be to God there is no ground for such an objection Secondly Others say I was bitter the Sermon a bloudy Sermon I answer Examine the quotations Was I more bitter more bloudy then the Scriptures then the Fathers Who called false Prophets ravening wolves dogs evill workers Who wished them cut off commanded them to bee reproved sharply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cuttingly Did not Christ Did not the Apostle Did not the Ancients account them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril in Joh lib. 1. cap. 4. The workmen of destruction the huntsmen of the Divell the snares of death Were these bitter bloudy If so I will not blush to be in the same condemnation with my Saviour Bitter pils may be wholesom physick Thirdly Others say All men speak ill of mee some resolve never to hear more in that Auditory for my sake c. Reader Let not this trouble thee I passe through good report as well as bad I am satisfied with the testimony of Athanasius I have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Adelphium done as becometh a Minister of the Gospel and the doctrine of godlinesse in my sharpest reproofs against these men As for the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tom. 2. I say with the same Father I respect those people that adhere to the truth not weather-cocks and such as delight in novelties I conclude as Austin You have heard their reproaches which they had Audivistis male dicta quae ab illis non audirem si vestram perditionem contemnerem si charitatis viscera non haberem Cont. lit Petil. l. 3. c. 10. never cast upon me if I had been carelesse of your salvation Reader I will detain thee no longer the Sermon is now thine reade it try it censure it spare not but remember the scene will be changed it shall one day try and censure thee Vale. From my Study this 16. of March 1645. JA. CRANFORD The Analysis of the Sermon D. Erroneous opinions eat as a Gangrene 1. Speedily 5 2. Incurably 5 3. Mortally 6 1. Faith Quae 8 Quâ 9 2. Peace Church 10 Civill 10 3. Piety 14 R. 1. Hereticks are 1. Subtil 17 2. Active 28 2. People are 1. Ignorant 30 2. Curious 31 God is just 1. Punishing lukewarmnesse 32 2. Manifesting the approved 33 Use Prevent and stop them 1. People 1. Adhere to the Ministry 36 2. Try all things 38 3. Avoid Seducers 39 2. Ministers 1. Convince 42 2. Cast out 44 3. Magistrates what they 1. Have done 47 2. May doe 47 HAERESEO-MACHIA OR The mischiefe which Heresies doe and the means to prevent it 2 TIM 2. 17. And their word will eat as doth a canker or a gangrene of whom is Hymeneus and Philetus c. THE blessed Apostle was at the writing of this Epistle now ready to be offered up as you may see Chap. 4. 6. I am now ready to be offered up and the time of my departure is at hand He writes this Epistle as his last Will and Testament to Timothy his own son in the faith to give him direction how to behave himself in the Church of God which is the house of God the pillar and ground of truth Hee bestowes upon him good counsell as a legacy that hee should be painfull in his doctrine and watchfull over his conversation and proposeth

precious things which heresies devour First Faith which is taken sometimes ſ Fides quae creditur Fides quâ creditur for the doctrine of faith or the truth beleeved sometimes for the act of faith or the grace of beleeving erroneous opinions overthrow and destroy both 1. Concerning the former the doctrine of faith there can no question be made Errours destroy truth And as Jannes and Jambres withstood Moses so do these also resist the 2 Tim. 3. 8. truth men of corrupt mindes reprobate concerning the faith Thus faith the Apostle of Hymeneus and Philetus Concerning 2 Tim. 2. 18. the truth they have erred False prophets among the people stole away the word of God every one from his neighbour Jer. 23. False teachers amongst us adulterate and sophisticate the 2 Cor. 2. word of God As it is in nature darkness destroyes the light blindness puts out the sight sicknesse removes health so is it in this matter errours destroy put out remove truth Thus u Dum plures fiunt ad id coeperunt esse nè ulla sit Ad Const Hilarius observes concerning the various confessions of the Arians They made many that thy might have none This is a sore mischief under which our Church for the present labours there is scarcely any truth which is not by one opinion or other directly opposed or indirectly undermined And could any other issue of our wantonness be expected x Abdicatâ quâlibet parte Catholici dogmatis alia quoque atque item alia deinceps alia alia jam quasi ex more licito abdicabuntur Porro autem singulatim partibus repudiatis quid aliud ad extremum sequetur nisi ut totum pariter repudietur Si novitia veteribus extranea domesticis prophana sacratis admisceri coeperint proserpat hic mos in universum necesse est ut nihil posthac apud Ecclesiam relinquatur intactum sed sit ibidem deinceps impiorum ac turpium errorum lupanar ubi erat ante castae incorruptae sacrarium veritatis Contr. Haeres c. 3 1. When any branch of divine truth is by any rejected it is the observation of Vincentius Lirinensis presently another and another after that another and another will be rejected till at last none at all be left remaining Thus it fell out in the Church of Rome which from errours in the beginning little in comparison and almost insensible is become the mistresse and mother of abominations the sink and sea of heresies Thus with the Anabaptists who erring at the first but in one particular have proceeded some of them in other parts to eight and forty more many of them dangerous and racing the foundation Who did not fear whither our late Prelaticall innovations tended It was not without cause that the y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Niss contr Eunom Ancients accounted the least alteration in matters of faith to be the extremest blasphemy and ungodlinesse z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theodoret Eccl. hist l. 4. cap. 16. That they have willingly undergone all kinds of death rather then deserted one syllable of the truth The least errour entertained prepares the way for greater disposes the heart to reject all truth as the pulling one stone out of an arch disposeth the whole to ruine 2. Concerning the latter the grace or act of beleeving the Apostle speaks expresly They overthrew the faith of some This sad effect of erroneous teachers is notably described by Athanasius If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Synod Arim. Saleu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. themselves saith hee had beleeved they would not have made any farther inquiry but their disputings have been no small scandall to those that were initiated in the Christian religion and a great ground of profuse laughter to Pagans in that Christians as newly awaked out of a profound sleep enquire what they ought to beleeve concerning Christ Their new opinions make beleevers infidels and infidels more adverse to faith Wee see this amongst our selves what multitudes unsetled by unsound doctrine have changed their faith either to Scepticisme to doubt of every thing or Atheisme to beleeve nothing And it hath been a just reward upon seducers that themselves have been deservedly a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas ibid. distrusted and deserted by their followers whom they had taught not to beleeve their teachers Thus much of the first mischief of heresies That they destroy faith 2. The second thing which heresies eat up is Peace they devour Peace the legacy of Christ and Love the bond of perfection They overthrow the peace of the Church they disturbe the peace of the Common-wealth From hence that men consent not to sound doctrine but are sick about questions cometh envie strife reviling evill surmisings c. And where envie is where evill surmisings and jealousies what peace can there be When that false doctrine was broached at Antioch there was no small dissention Act. 15. 2 24. and disputation the Church was troubled with words subverting their soules The troubles arose so high that an oecumenicall Synod or Councell of the world was necessary for the composing of that difference The like befell the Churches of Galatia I spare the further confirmation Galat. 5. of this it is confessed it is evidenced by the Holland Arminians the new-England Familists it will not be much laid to heart being conceived by many as a matter of no great consequence If errours arise in the Church the Common-wealth will not want confusion it must needs suffer as the Physician speaks per consensum and that in regard of the just judgement of God revenging the corrupting of his worship and profanation of his name Thus it befell Israel They served strange gods then was warre in the gates and of all warres Judg. 5. that which is most cruell and destructive civill and intestine warre For Nation was destroyed of Nation Citie of 2 Chro. 15. Citie c. This is the righteous hand of God that they that will not maintain peace with heaven shall have trouble on earth I reade not of any contentions more bitter then those grounded on dissentions in religion The Jewes had no dealings with the Samaritans not so much Joh. 6. 9. as for a cup of cold water or a nights lodging what was the reason The difference in religion one said Ye must worship in this mountain The other Jerusalem is the place where men ought to worship The difference was not great onely this the Samaritans would be a Church independent to Jerusalem they would worship in that mountain but there was no dealing between them Ephraim did not cease to envie Judah Judah did not cease to vex Ephraim till they were both turned unto the Lord to serve him with one consent they grow not up into one kingdome Ezek. 37. till they have accorded into one Church It is commonly replyed in Pulpits in Presses That a toleration

not a way to peace as some men pretend but to disorder and confusion And yet I am not an enemy to peace but a friend to truth and holiness without which no man shall see God The third thing that heresies eat up is godlinesse they devour holinesse that is the power of it thus in the verse before my Text They will increase to more ungodlinesse Thus the Apostles Peter ch 2. 2. Jude v. 8. describe the hereticks of their time you may reade the places at your leasure Thus Paul informes the Romans that they that cause divisions cause scandals and serve not the Lord Rom. 16. 18. Jesus Christ but their own bellies An erroneous hereticall head and an upright pions heart are incompatible a good conscience and true faith like Hippocrates twins live and die together m Haeres 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Locus insignis Epiphanius observes concerning the Gnosticks of old That they did not onely pervert the judgements of their proselytes but brought their bodies and soules into slavery of fornication uncleannesse and such like monstrous abominations But manum de tabula I forbear It would make a volume to relate the observations of him and other Ancients in this particular Our Apostle 1 Tim. 4. 1. saith The Spirit speaks expresly that in the last times men shall depart from the faith c. and 2 Tim. 3. 1. speaks as expresly that the last times shall be dangerous for horrible wickednesses men shall have a form of godlinesse and deny the power of it It may be so with hereticks they may have a faire out-side but if you look for uprightnesse self-deniall righteousnesse peace joy in the holy Ghost in which the kingdome of God consists you shall finde none of these they have a form of godlinesse but deny the power of it This n Lib. 2. tom 1. Haer. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius notes concerning the Encratitae They made ostentation of continence and yet conversed amongst women even unto scandall they were not indeed such as they desired to be accounted O what a full testimony is given to this truth by that generall apostacie from godlinesse to open profanenesse of many amongst our selves since the unrestrained inundation of our errours And this comes to passe for I touch upon the cause in transitu 1. Partly because that time which might be better imployed in the examination of the conscience is laid out in the examination of opinions all the care is taken up about the notions of the brain which ought to have been intended to the bettering of the heart As in children that have the rickats their heads swell and grow bigge but their bodies grow crooked their brests narrow their inferiour parts feeble and pine away so persons infected with errours for errours are the rickats of children in understanding may perhaps have great heads and be something for matter of dispute but their hearts are crooked their affections to goodnesse straightned themselves made so weak as not to be able to goe in the paths of holinesse 2. Partly because in times of such differences men are for the most part had in esteeme not according to their godlinesse but their faction Enquiry is not made concerning the precisenesse of walking and blamelesnesse of conversation but concerning opinion not How lives but What holds such or such a man As o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Athanasius concerning the Arians to their followers Oppose Christ and take no care to thy manners thy opinion sufficeth to thy commendation And p Haec omnia vultis nullius esse momenti at si tibi consenserit quem seducis unus consensus manus tuae porrectio pauca verba jam tibi Christianum faciunt de Christiano ille vobis videbitur Christianus qui quod vultis fecerit non quem fides adduxerit Optat. l. 3. cont Parm. Optatus against the Donatists declares their strange partiality All were unto them Pagans that were not of their way of separation but if any one consented to them and became of their way hee was presently a Christian though hee knew not what belonged to Christianity O that it was not so amongst our selves that not faction but faith was the bond of our affections not siding with parties but serving of God the compasse of our Christian love certainly opinions would not so much thrive nor godlinesse so much decay And so much of the second thing which was proposed What it is which heresies erroneous opinions devour Now of the third Why or How it comes to passe that they thus spread and devour c. The spreading and prevailing of heresies may be ascribed partly to the subtilty and activity of seducers partly to the curiosity and simplicity of the seduced partly to the justice of God for the manifestation of those that are sincere and the punishment of those that received not the truth in the love of it Of these in order First The prevailing of heresies may be ascribed to the subtilty of seducers Seducers are a subtill generation and this subtilty it is to which the Apostle ascribes their great successe Ephes 4. 14. Children are tossed to and fro and carried about with every winde of doctrine through the sleight of men and cunning craftinesse whereby they lie in wait to deceive The Apostle in three words expresseth their deceitfulnesse 1. sleight 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are cunning gamesters know how to cog a die and pack the cards and q Zanch. in loc pervert Scripture to their sinister purposes 2. Cunning craftinesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they turn every stone watch all advantages 3. Lying in wait to deceive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have all the arts of couzenage They bring in damnable heresies privily saith Peter I am afraid saith S. Paul 2 Pet. 2. 1. lest as the Serpent beguiled Eve through his subtilty so 2 Cor. 11. your mindes should be corrupted from the simplicity that is in Christ Satan arms his instruments with his own arts fraud and couzenage and by these introduceth errours and cheateth men of faith peace piety r Vos estis aucupes illi aut illa sunt aves Illi vos aucupi similes dico qui post discessum noctis ante lucis adventum aridam arborem nullis radicibus fultam multiplici fraude componit cui adulterinos inserit ramos quae suas jamdudum succisa perdiderat alienas accipit frondes c. locus insignis Cont. Parmen l. 6. Optatus observed this of old in the Donatists whom he compares to fowlers that with exactest cunning and art insnare the birds And ſ Lib. 1. Ep. 102. Isidore Peleusiota compares hereticks to fishermen that conveigh their deadly hooks in the most pleasing baits The Scriptures and Ancients have been large in observing and describing those impostures by which they cheat men of truth and propagate errours but it would be a work too

should wee not rather judge of persons by faith 'T is possible for Nicolas to become not onely an heretick but a ring-leader of a sect 't is possible for one to come and say I am Christ 't is possible for Simon Magus to professe himselfe the great power of God but should all the city give heed to him 't is possible for u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan l. 2. tom 1. contr Cataphry Montanus to proclaim himself no Angel no Embassadour but the Comforter himself should a Tertullian be seduced 'T is a great temptation when men that fall into errour are in name for godlinesse 't is a greater when men of strict life as in old times fall into errour If we will not be mis-led let us remember the Apostles charge If wee not one but the Colledge of Apostles not men but if an Angel from heaven shall teach any other doctrine let him be accursed Whatever their pretences be x Diaboli filii sunt qui homines ab Ecclesia seducendo interficiunt Aug. cont lit Petil. lib. 2. c. 13. they are of their father the Divell who by seducing men from the Church of Christ destroy them I have been the longer upon this point because it neerly concerns our selves amongst whom a party is risen up that monopolizeth piety pretendeth to transcendent holinesse under which shew many are mis-led many muzzled as not willing to oppose against as they call themselves the godly party Fourthly They use vain-glorious boastings proclaiming the excellency and eminency of their knowledge and abilities above other men The former fair speeches were but groundlesse bragges their opinions and conversations are farre short of if not contrary to that holinesse they professe but in this that I now speak of their boasting hath been notorious as if with them wisdome began to live and should die with them as Maximilla the prophetesse of the Montanists in Epiphanius y Haeres 47. Col. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the affecting of wisdome above what is written and a bold intrusion into things they have not seen hath caused many to fall from the truth to errour so the profession of 1 Tim. 6. 21. knowledge as the Apostle falsely so called and the having of the gifts and persons of men in admiration hath 1 Cor. 4. 8. drawne many to follow their pernicious wayes z Vincent Lirinens Error magistri tentatio discipuli if the master falls the scholar stumbles Indeed men of parts usually broach errours the divell makes use of the Serpent not of the Asse in seducing into heresie as being the fittest instruments to stagger the Church Corah Dathan and Abiram died not alone in their transgression they were Princes of the Congregation But if any man shall become a Dogmatist an asserter of strange and new opinions hee shall be cried up by his followers as a man of parts that they may seem to be mad with reason This conceit that they knew and taught something which other men neither knew nor taught procured scholars to seducers of old as saith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Trin. Dial. 2. Cyril The followers of Basilides in b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haeres 24. Epiphanius professed themselves onely to be men all others dogs and swine c Hieron in Hos 5. Semper se scire altiora jactitant in Ecclesiae contumeliam debacchantur they boast alwaies of their own sublime and abstruse speculations in comparison of which others are blind is the observation of Hierome I will conclude this with that of d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Orat. 33. Nazianzene concerning the boastings of Eunomius Be it granted saith hee seeing you will have it so that you are a sublime man and transcend sublimity a beholder of things that no man else sees an hearer of things which it is not lawfull to utter after Elias you have been rapt up in a fiery chariot after Moses you have seen the face of God after Paul you have been taken into the third heavens but why forge you saints in one day make them ministers inspire them with learning c. This is not peculiar to the Eunomians I would we had not some amongst our selves as vain-boasters and pretenders to knowledge that have in their own conceit more skill in the mystery of Christ then the Apostles with the old hereticks e Solent dicere non Tertul. de praescr contr haer c. 22. omnia Apostolos scîsse non omnia omnibus tradidisse in utroque Christum reprehensioni subjicientes c. The Apostles knew not all things taught not all things to all men as they say in both which they calumniate Christ f Te fautores tui disertiorem Demosthene acutiorem Chrysippo sapientiorem Platone contendunt c. Epist 61. ad Pammach The favourers of John of Jerusalem were bold to assert that he was more eloquent then Demosthenes acute then Chrysippus wise then Plato c. The Papists adorn some of their School-men Doctors with the titles Angelicall Seraphicall Illuminate Irrefragable Resolute Subtile and such like The Jesuits prevaile mightily by their impudency in boasting as g De stratagem Jesuitarum Alphonsus de Vargas declares concerning them The Sectaries amongst us if they doe it not in imitation of such worthy presidents yet walk in the same steps their misleaders are with them heavenly men spirituall teachers the preachers of gospel-Gospel-truths New Testament-spirits men of admirable parts though some of them but of late commenced from the Tailors shop-board or the Coblers stall to the ministery men of as great abilities as those teachers of the law of whom the Apostle Not understanding what they say nor whereof they affirme But so much of this fourth point Fifthly They use subtilty in concealing their opinions save onely from their proselites to whom they discover them in part and with a reserve of changing upon further inquiry or more advantage This was of old the practice of Basilides in h Haeres 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphanius hee concealed his opinions from such as were able to examine them men that had their senses exercised to discern between things that differ but made them known to those whom hee had seduced unto whom also hee gave in charge i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ibid. That they should conceale these things amongst themselves and not reveal them saving to one of a thousand and two of ten thousand that they should know all things all men but that no man should know them or what they hold It was long before the Arians discovered their malice against the Deity of the Lord Jesus Christ their quarrell as they pretended was onely against the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as k Epist 61. ad Pammach Hierome relates I pray God others from whom no requests or engagements can draw a modell of their opinions nihil monstri alaut be not hatching some hatefull

that they are fit to hold the weaker Christians whilest the stronger break away and save themselves And let this consideration stay us that wee stumble not and seducers that they triumph not in the great defection unto severall opinions now amongst us They have deceived q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian or 33. children Egregiam laudem and wee have lost r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. de incarnat Christ chaffe Spolia ampla what great prize that a stumbling-block hath been laid before a blinde man and hee hath stumbled at it Certainly such are they even children many in yeers most in understanding that amongst us are perverted by new opinions Secondly The curiosity of the people administers no small advantage to seducers Men are not content with sound doctrine and old truths but as the Athenians spend Act. 17. 21. their time to tell or to heare some new thing men that have itching ears heap to themselves teachers after their own 2 Tim. 4. 3 4. lusts and turn away their ears from the truth and are turned to fables saith S. Paul To be alwayes learning is that which 2 Tim. 3. 6. betrayes silly women to be led captive by seducers And the Apostle Peter tels us that not onely by the lusts of the flesh but much wantonnesse wantonnesse of the brain they that were clean esaped from them that live in errour are 2 Pet. 2. 18. allured It is a notable expression of ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. De Trinit Dial. 1. Cyril comparing some in his time to heifers that run at their ease leave the herd and wholesome pasture to gnaw upon briars and thorns and so possibly catch a prick in their foot that they never go upright after Sure I am it is so with many amongst us who in the wantonnesse of their wits withdraw themselves from the publicke Assemblies from the Ministers whom God hath set over them from the pastures in which they ought to feed and betake themselves to coppices to gnaw at the best on briars and thorns possibly if I may allude to the vision of Robertus Gallus on rocks and stones It is no marvell if they be lean and ill liking if many catch pricks and come halting home To passe from this the Apostle that hee might preserve intire in the faith gives especiall caution against curiosity that questions be avoided and oppositions of science falsly so called But of this hitherto The third generall head from which the successe of heresies ariseth is the providence of God justly permitting that it should be so First as a punishment of the luke-warmnesse of men and want of love to the truth The sin grievous the undervaluing of light the punishment dreadfull light is removed darknesse sent in stead of light God will not endure the despising of light The Gentiles held the truth in unrighteousnesse they delighted not to have God in their knowledge Rom. 1. God gave them over to a reprobate sense and when they professed wisdome they became fools their foolish hearts were darkened Thus God dealt with Ahab hee hated Micaiah with whom the word of the Lord 2 Reg. 22. was and cared not to hear him the Lord therefore gives commission to a lying spirit to seduce his prophets and prevail with him to his destruction Thus with Israel Prophesie not say they the people to them that prophesie They shall not prophesie saith the Lord but if a man walk Micah 2. 7 12. in the spirit and lie he shall be the prophet to this people Thus with the Jews They that would not receive Christ that came in his Fathers Name will certainly receive an impostor that comes in his own name Thus with Christians as saith the Apostle because they received not the love of the truth that they might be saved and for this cause God shall send them strong delusions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the efficacy of errour errour in the strength that they may beleeve a lye This sin made way for Mahumetanisme in the Easterne Churches Popery in the Western was the punishment of this sin God is the same still the same in revenging his despised truth Truth hath been preached amongst us despised amongst us imbraced by very few in the power in the love of it God revengeth it and this revenging hand of God may be sensibly felt and discerned in our distractions Was it possible that a man should burn one piece of a tree and worship another if God had not shut up his eyes t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph de Encratitis Haeres 47. A prudent man may see and wonder and be amazed at the tenents carriages c. of seducers how inconsistent they be how far from shew of truth and at the great defection to them Doubtlesse this is none other but the hand of God upon the seduced for their want of love to that truth which they had received Secondly as a triall of those that are sound There must 1 Cor 11. be heresies amongst you saith the Apostle that the approved may be made manifest It is the winde that discovers and severs the chaffe from the wheat u Ob hoc haereseωn non statim divinitùs eradicantur authores ut unusquisque quàm tenax fidelis fixus catholicae fidei sit amator appareat Et revera cum quaeque novitas ebullit statim cernitur frumentorum gravitas levitas palearum tunc sine magno molimine excutitur ab area quod nullo pondere intra aream tenebatur c. Vincent Lyrinens cap. 25. They that are carried about with diverse and strange doctrines never had any solidity if they had been of us they would have continued with us The house founded on the rock doth not fall though the winds blow the waters rise and waves beat upon the house yet is the rising of the winds and beating of the waves upon the house a sore temptation it had certainly fallen had it not been founded on a rock It was a seasonable question which our Saviour moved to his disciples upon the defection of the Capernaites Joh. 6. Will yee also go away It was a brave resolution that Peter put on Though all men forsake thee yet will not I though I die with thee yet will I not deny thee but hee could not performe it when his Master was taken hee followes a farre off a praeludium to his denyall Qui timidè confitetur negat when hee was in the high Priests hall hee not onely denied but forswore him the knowledge of him with execrations The rising of heresie is a great triall Deut. 13. 1 2 3 4. The Lord your God trieth you saith Moses the prevailing of heresie is a greater an hard matter it is to resist the sollicitations of the father of our flesh the sonne of our loines the wife of our bosomes the friend whom we love as our lives an hard matter it is to swim against

monster and when they had discovered it they were all upon uncertainties ever waiting for new light l Hil. ad Constant Annuas atque monstruas fides decernimus they had every yeer every moneth a new confession as Hilary m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Synod Arim. Seleuc. They had many and diverse alterations being ready to change as often as they could obtaine any to hire them any to hear them any to lead them they could change their opinions as often as they could get customers for new ones Thus n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist 72. Basil assures us that they did all things for their own profit and advantage changing and rechanging and professing a liberty of future changing a course most contrary to the truth of God Faith is but one to the stabilitie in the truth required in beleevers Coloss 2. and the manner of the orthodox who though never so low and little esteemed in the eyes of men yet were alwayes the same and consented not to such changes and alterations As the Polypus hunts fishes and takes them by the often changing of his colour so hereticks hunt and take unstable souls by the concealing of themselves and professed unsetlednesse in their tenents Though much more might be said of the subtilty of hereticks in calumniating the truth slandering the professors of it mingling truth with errour yet let this suffice for the present The second means by which hereticks divulge their errours is their Industry or Diligence they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely subtill but industrious workers As Satan goeth up and downe like a roaring lion seeking whom hee 1 Pet. 5. may devour so these with the Pharisees would compasse sea and land to make one proselyte creep into houses Matth. 23. to leade captive silly women in this like hunters or fishers whose labour is their pleasure if they can take their prey Ut jugulent homines surgunt de nocte There is a strange activity in these men for the spreading of errours in men did I say nay in women the woman Jezebel taught and seduced the servants of God It is the observation of Tertullian in his time That their women were audacious even to Ipsae mulieres quàm procaces sunt quae audeant docere contendere fortasse etiam tingere De praescript cap. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan de Pepuzian haeres 49. admiration they dared to preach to dispute yea possibly to baptise And this amongst some of them not by intrusion but by permission and approbation women were Bishops women Elders women in all other offices Satan having found the usefulnesse of that sexe for seduction upon all occasions makes use of them Apelles dispersed Tertull. his heresie by the help of a woman Phylumene Montanus Epiph. haer 48. disperseth his by the help of Priscilla and Maximilla two women And have not wee made some progresse and grown up to some height in this hereticall practice Doe not women whom the Apostle permits not to speak in the Church but to be in silence transgressing this Apostolicall precept and forgetting the modesty and weaknesse of their sexe presume to preach and vent their braine-sick fancies But I passe over this shame Optatus could not keep silence De vestris silere quis possit De illis quos aut factione aut subtilitate ut vestros faceretis seducere potuistis non solùm mosculi sed etiam soeminae de ovibus facti sunt vulpes post quod ad vos delapsi sunt aut dilapsae dolent alios ibi esse ubi nati sunt bene stantes in lapsus suos invitant c. Cont. Parmen l. 6. Vide. concerning the activity of such men and women whom fraud or faction had adjoyned to the Donatists in seducing and perverting others into their own errours and schisme Athanasius tels us what use the Arians made of women 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist ad Solitar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ibid. to ingratiate them with Princes and great men whose favour is most desirable to them as being most advantagious to their persons and wayes But enough of this Experience teacheth that when men sleep the enemie comes and sowes tares among the wheat and goeth his way undiscerned The harlots feet abide not in her house now shee is without now in the streets and lieth in wait at every corner Such is the diligence of Sactaries The second generall head giving such successe to heresies and erroneous opinions is taken from the people the persons that are seduced The prince of this world comes and findes something in them The shaking of the glasse may raise some froth in the water but no filth if there be not mud in the bottome Diseases prove infectious by reason of the dyscrasy of our inward temperature People are made obnoxious to seduction by two things their simplicity and curiosity Of which briefly First The simplicity ignorance ungroundednesse of the people affords great advantage to seducers Where the foundation is not well laid the building cannot stand long though not medled with but will presently fall if the least violence be used A people uncatechised in the principles of religion are a facile and obvious prey to false teachers This the Apostle hath an eye to Children are easily tossed to and fra with every winde of doctrine Ephes 4. 14. as a ship on the seas not having sufficient balast is driven with every winde and in danger of being overturned with every wave The simple beleeveth every word saith Prov. 14. 15. Solomon but the prudent looketh well to his going They lead captive silly women laden with divers lusts ever learaing 2 Tim. 3. 6. but never able to come to the knowledge of the truth Seducers are furnished with subtilty to deceive and people prepared through simplicity to be deceived and from simplicity it is that subtilty prevailes Besides that the Scripture doth ordinarily point out ignorant and ungrounded men the object of seduction it is observed by the Ancients o Haereses apud eos multum valent qui in fide non valent de quorundam infirmitatibus habent quod valent nihil valentes si in bene valentem fidem incurrant De praescript c. 2. That heresies are strong where knowledge is weak and prevail not so much by their own strength as by the weaknesse of the adversary p Dispensatio ista ac libratio prudens verborum indoctos decipere potest cautus auditor lector citò deprehendet insidias cuniculos quibus veritas subvertitur apertè in luce demonstrabit Hieron ad Pammac Epist 61. That all their knotty arguments and glozing speeches may haply deceive the unlearned and ignorant but a prudent and wary hearer will easily discern their sophistry and discover the fraud by which they endeavour to undermine the truth Hereticall arguments are but bare pretences in this resembling the spiders cob-web