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.
1. His written Word 2. Those several means and helps forementioned both divine and humane outward and inward for the right understanding of his Word by the blessing of God and the secret influence of his holy Spirit upon our studies and meditations therein laies himself open to manifold temptations and dangerous seductions of the spirit of error and delusion and as much as in him lies subverts the very foundation of the holy Christian Faith for hereupon these destructive inconveniencies must needs ensue 1. The canon of holy Scripture is transgrest and dissolv'd by the superaddition of new Revelations and the authority of Gods Word is made null and void that must passe for a dead letter when the fictitious dreams and delusions of every idle enthusiastical brain under the mask of Revelations shall be mistaken and miscalled too The quickning Spirit And he that sets up any thing of Religion to the dishonour of holy Scriptures Optaâ— l. 3. 1. saith the Father he doth adificium de ruina construere erect a building upon the ruines of Gods truth and such a building can be no better but an heap of errors and deceits For what will not he dare to affirm and hold who holds any thing besides or above or but equal to the Word of God for the Rule of Faith Hereupon the Resurrection hath been denied and the last judgement and the necessity of all holy just and good works the necessary consequences of these points of our faith for he that believes not the Resurrection and last judgement Quid boni aut veri what holy Truth will he care to believe or what good action will he make conscience to practise 2. He opposes himself to the doctrine of the universal Church of Christ for 1600 years together who with one unanimous and common consent have received the holy Scriptures as the very canon of Faith without addition or diminution without ever hoping or waiting for any new Revelations to be superadded thereunto and very good reason sure if that dismal curse wherewith the canon of holy Scripture is concluded have any influence upon the mindes of men Rev. 22.18.19 If any man adde unto these things God shall adde unto him the plagues that are written in this book c. 3. And more particularly he makes void all those commandements of God to search the Scriptures to hear read meditate and study and delight our selves in the Lawes of God For all immediate Revelation of Gods will presupposes the knowledge of the truth without any search study c. The contempt or neglect of which duty hath sad and heavie judgements threatned thereunto as Jer. 9.13 c. And the Lord saith Because they have forsaken my Law which I set before them And have walked after the imagination of their own heart I will seed them with wormwood and give them water of gall to drink I will scatter them among the heathen c. with manifold texts to the same purpose both in the old and new Testament as Prov. 13.13 28.9 Psal 81.11 12. Zach. 7.12.13 Joh. 5.45 46. 12.48 4. He makes void and unnecessary the sacred function of the Priesthood or Ministery which God hath in all ages ordained and setled in his Church as to mediate with God for the people so to instruct the people from God And this sacred office God hath both confirmed by miracles and by testimony of his blessings ordinary and extraordinary and guarded the same by many direful threatnings denounced and many heavie judgements inflicted upon such as have or shal sacrilegiously violate infringe or usurp this office or neglect refuse or contemn to hear the word of God in the mouthes of his Prophets and faithful Ministers See amongst many other places Jer. 5.12 c. Because the people belied the Lord and said It is not he when he spake by his Prophet And because they said moreover The Prophets shall become â—inde and the word is not in them Therefore thus saith the Lord Because ye speak this word I will make my words in thy mouth fire and this people wood and it shall devour them And to the same purpose Jer. 6.10 11 12. Mat. 10.14 15. Luk. 10.11 12. 5. All pretence to immediate Revelation lords it over the faith of our Christian brethren For an immediate Revelation commands an immediate belief and blinde obedience without any further fearch or trial at all contrary to those expresse commands 1 Joh. 4.1 Beleeve not every spirit but try the spirits 1 Thess 5.21 Prove all things hold fast that which is good or agreeable to the word of God but reject that which is not so and hold for accursed the publishers and promoters thereof Gal. 1.8 Though we or an Angel from heaven should preach unto you another Gospel besides what ye have received let him be accursed 6. The faith of the Enthusiast if it may be called a faith and not rather an illusion of his fancy is not built upon the same grounds with the faith of Christs Church which is the pillar and ground of truth the Church is built upon the foundation of the Prophets and Apostles Jesus Christ himself being the head corner stone Eph. 2.20 i. e. what the Prophets of the Old Testament and the Apostles of the New have revealed to be the doctrine of salvation in Christ is the foundation which the faith of all true Christians is built upon But the Enthusiasts faith is not built upon old but upon new Revelations not upon what is revealed already through the mediation of the Prophets and Apostles and communicated by their successors but upon what shall be immediately revealed from heaven and this groundless ground of faith is opposed to that which is the true ground of faith indeed and made of equal authority therewith so that upon this ground every private mans sayings and affirmations are of as great authority and as much to be regarded as the divinely inspired sayings of the Prophets and Apostles and this must needs be so were there any truth in mens pâ—etended Revelations for undoubtedly we owe as much faith reverence and obedience to every Revelation from heaven how mean soever the person be that receives it as we do to any part of Gods Word already revealed though by the greatest Patriarch or Prophet that ever lived upon earth 7. All dependence upon new Revelations laies a secret stain of dishonour upon God and this in two respects 1. That God notwithstanding his several methods of divine Revelation by the Patriarchs and Prophets of old by his own Son Jesus Christ and his Apostles in these last daies should yet be defective in making known to his people the waies of his service and of their own salvation 2. All pretence to new lights and Revelations makes God the Father of Lights with whom is no variablenesse or shadow of change to vary and change his minde as oft as the fickle and deceitful mindes of men do alter Nay thus God
persist in our errors Joh. 8.44 we are then of our father the Devil who as he was a lyar from the beginning and abode not in the truth so doth he obstinately abide for ever in the destructive and damnable errors of his waies Both this infelicity and also this sinfulness of error will more fully appear by considering and rightly understanding the nature of Heresie and Schism the two general heads whereunto all sinful error is reducible CHAP. II. Heresie the nature and ingredients thereof HEresie hath its denomination from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chuse or follow by way of division and separation the which being continued and increased by perversness and obstinacy therein gives unto Heresie its perfection and compleatment The former is an error of the understanding the latter an exorbitancy of the will And thus both the Sententiarist and the Schoolman define an Heretique He is an Heretique who both erres in the Articles of holy faith through defect in his understanding and withal pertinaciously cleaves to such errors through the perverseness of his will From this general description of an Heretique and the nature of Heresie the particular ingredients whereof the cup of Heretical poyson is compounded will appear to be these 1. To be an Heretique is to erre in matters of faith not of Fact and in points of Doctrine not of Discipline the former distinguishes Heresie from sinfulness of life The latter opposes Heresie to Schism These points of faith are either 1. Fundamental such as are the grounds pillars and constituent parts of holy Christian Religion Or 2. Superstructive such clear and evident truthes as are built upon and by necessary consequence do flow from those grounds An error in the former is primarily and principally and in the latter secondarily and consequentially Heresie 2. He that in either of these respects erres in the most holy faith through ignorance misunderstanding or misinformation is not presently to be adjudged an Heretique untill this error in his understanding hath so infected his will and affection that he cleaves to this his private erroneous opinion even against the judgement of holy Catholick Church and the doctrine of Christ sufficiently made known unto him so the Father Qui in ecclesia Christi morbidum aliquid pravúmque sapiunt Aug. de civit dil l. 18. c. 51. si correpti ut sanum rectumque sapiant resistunt contumaciter c. They who in the Church of Christ do believe any pernicious doctrines and being instructed and admonisht to receive the sound and saving truth do yet pertinaciously persist in their errors and continue to defend them still without conversion and amendment are hereby become Heretiques of whom S. John 1 Joh. 1.19 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 viz In the society of holy or thodox Christians And being gone out through the obstinate maintaining the delusions of their own heads they become saith the Father of the number of those enemies whom God permits for the trial of our faith and exercise of our charity And this particular ingredient of Heresie the same Father in one of his Epistles more fully cleareth thus Qui sâ—ntentiam suam quanvis falsam mulla peâ—tinacâ— animositate defendiâ— praeserâ—m quam non audacia suae praesumptionis peperit sed à seductis in errorem laâ—sis parentibus accepit Quaerit autem cauâ—â solicitudine veritatem corrigi paratus cum invenerit nequaquam est inter haretices deputandus Aug. Epist 162. He that defends his opinion though it be false with no perversness and animosity especially if it arise not from his own bold and sawcy presumption of mindâ— but from his erroneous and seduced guides and pasiors or parents he hath received it if with all carefulness and diligence he seek to know the Truth being of a ready and prepared heart to imbrace it when he shall sinde it such a person though he does erre in the most holy faith is not to be accounted an Heretique 3. The third ingredient then of Heretical poyson is the obstinate cleaving to an erroneous opinion or tenent in Religion contrary to the judgement of the universal Church So Isidore defines Heretiques to be such persons Isid de verbo Haetes who of their own heads depart from the judgement of the Church hammering out of their own brains false and perverse doctrines whereas saith he it is not lawful for us orthodox Christians to bring in any thing of our own heads nor yet to receive and believe what any others of their own heads have brought into the Church We have the Apostles of Christ for our Authors for even they brought in nothing of their own minde but the doctrine they received from Christ they faithfully published and preached to the world And though we saith the Apostle or an Angel from heaven should preach any other Gospel besides c. Gal. 1.18 From the Apostles the sound and saving Truth is received by the Church so that saith Irenaeus We ought not else where to seek the truth Non oportet adhuc quaerer apud alias veritatem quam facile est ab ecclesia sumere cum Apostoli quasi in depositonum dives plenissimè in ea conâ—ulerint omnia quae sunt veritatis ut omnis quicunq velit sumat ex ea potum vitae Irenae l. 3. c. 4. which in the Church may be easily found since the the Apostles have most fully treasur'd up therein as in a rich store-house all things that are of Truth so that whosoever list may thence take out the waters of life Therefore the Apostle styles the Church The pillar and ground of Truth 1 Tim. 2.15 The pillar Gloss ordin In se bene sustinens veritatem ne corruat licet tribuletur Upholding the Truth that it fall not though daily distressed by the gates or powers of hell whose instruments are Wolves without or Foxes within the one by open persecutions assailing the other by secret infectious opinions undermining the Truth but the Church like a pillar supports it and like the ground which God hath made to stand continually both upholds and holds forth the true faith and like a rock against the raging billowes of the sea stands it out against all the gusts of persecutions heresies and schismes which are as 't were that spiritual ammunition wherewith all the gates of hell are furnisht to fight against the Church of Christ and the most holy faith thereof But whilest we stand with the Church we shall not need to fear either the crafts or assaults of these ghostly enemies For upon a Rock Christ hath grounded his Church and the gates of hell shall never prevail against it Mat. 16.18 When any particular person then opposes his private spirit and judgement against the publique judgement and spirit of that Church whereof he is a member or when any particular
Church opposes the judgement of the Catholick or universal Church in point of holy faith this necessarily makes one ingredient in the sin of Heresie for so he or they do not stand upon the rock whereupon holy faith is grounded nor rest on that pillar which upholds the Truth This saith Irenaeus is the way of life meaning the way of the Church and all the rest are theeves and robbers Whosoever he be that will obstinately persist in his own erroneous opinion Haec est vitae introitus omnes a. reliliqui fures sunt latrones Si quis tam obstinatè in suo errore peâ—sistat ut universam Christi ecclesiam audire nolit talis juxta Christi mandatum pro ethnico publicano nobis habendus est Irenaeus and refuse to hear the Church let him be unto thee according to the command of Christ as a Heathen or Publican As in the natural body he is accounted a monster rather then a perfect man who hath any exuberant member that is disproportionate and not agreeable with the rest of the members of the body so in the mystical body of Christ he is an Heretique Sicut mensura est unius cujusque partis ita totius corporis quod omnibus suis partibus constat Aug. no orthodox Christian whose particular faith is exuberant and agrees not with the whole body of the Church according to that undeniable axiome Turpis est pars omnis toti non congrua That part is disorderly and sinful which agrees not with the whole whereof it is a part As there is but one faith Ephes 4.5 which is therefore called The unity of the faith vers 13. and though there be several articles or parts of holy Truth which constitute this one body of faith August yet saith the Father Veritas est veritati congrua one truth bears such a proportion with another as is agreeable to the whole so that the whole body of the true faith is like it self in all the parts or particular points thereof even so there is but one body Eph. 4.4 i. e. one Church professing this one faith Vna fides non numero sed genete qua similis in omnibus and though there be many members of this one body yet each true member is so proportionate to the whole as that all makes up but one orderly mystical body of Christ which ought to be as without spot or stain of sin so without the exuberant disorder of error 'T is the end and office of the Ministery to bring all Christians to this pitch of perfection even to be all incorporate as members of one mystical body of Christ by the unanimous acknowledgement of one faith Ephes 4.11 c. He gave some Apostles for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ till we all come into the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ that we henceforth be no more children tossed to and fro and carried about with every winde of doctrine by the sleight of men and cunning craftiness whereby they lie in wait to deceive but speaking the truth in love may grow up into him in all things from whom the whole body fitly joyned together and compacted by that which every joynt supplyeth according to the effectual working in the measure of every part maketh increase of the body to the edifying of it self in love 4. The 4. ingredient of Heresie is to hold and maintain an error in faith with frowardness and opposition to lawful determinations For though all Christians cannot perhaps in their judgements submit to all lawful determinations of controversies in Religion yet however these are thereby obliged to a passive obedience to possesse their souls in patience not to oppose the authority and disturb the peace of the Church Remembring 1. That the unity peace and authority of the Church in general is more to be valued then any particular mans satisfaction And 2. That the publique resolution of the Church is to be preferred before any private mans perswasion to the contrary That opinion of S. Cyprians concerning Rebaptization was in him but an error because the Church had not determined any thing for or against it but after the Church had defin'd it and adjudged Rebaptization unlawful Euseb eccl hist lib. 7. c. 2. 't was in all persons that maintained it not an error only but an Heresie To sum up all in few words A man becomes guilty of Heresie 1. By disbeleeving any fundamental Article of Faith or necessary part of saving Truth in that sense as it was evermore received by the universal Church of Christ 2. By beleeving any superstitious Errors or Additions which do vertually and by necessary and evident consequence subvert any article of holy faith or overthrow a fundamental Truth 3. By beleeving and maintaining these or lesser errors then these with perversenesse and obstinacy after sufficient conviction 4. By beleeving and obstinately opposing private opinions in points of faith against the publique lawful Determinations of the Church to the contrary CHAP. IV. Of Schisme the nature and kindes thereof 1. SChism is so called from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide or rent the word is used 1 Cor. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there be no Schisms or divisions amongst you And because Schism and contention are inseparable twins what therefore in this verse are called Schisms in the next vers 11. are cal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there are contentions amongst you And the better to conceive what is meant by these schisms and contentions 't is exemplified vers 12. One saith I am of Paul another I am of Apollo another I am of Cephas and another will not depend upon any acknowledging neither Paul nor any mortal man to be his Tutor and instructer and he saith I am of Christ Thus the immaculate body of Christ is divided into parties and sects the partakers and followers of which several sects are therefore called Sectarists and Separatists viz. Such as cleave not to the whole body but follow some one part that is broken off and divided from the whole 2. Heresie and Schism in the mystical body of Christ do differ as an inward sicknesse and outward wound in the natural body of man but yet so that there are several internal aswel as external parts and branches of Schism for by how many waies and means communion is maintain'd amongst Christians by so many waies it may be broken and dissolv'd And every breach of communion is a Schism 3. Now the Communion to be maintained amongst Christians is either Internal External The internal communion hath several branches viz. 1. To beleeve and assent to all those saving truths revealed to us by Christ and his Apostles and in all ages of the
〈◊〉 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
laid in the right understanding and firm adherence to the principles of holy Religion Now the general ground and foundation of all holy and saving Truth is the word of God or the divinely inspired writings of Moses and the Prophets in the old and of Christ and his Apostles in the new Testament Ye are built upon the foundation of the Prophets and Apostles Jesus Christ himself being the head corner stone Eph. 2.20 But although all things contained in the holy Scriptures be infallibly true and in some respect or other usefull and edifying yet all are not therefore fundamentall Truths Those principles of holy truth contained in the Scriptures which are fundamental are according to the doctrine of the Church reduced to five Heads 1. Repentance 2. Faith Ch. catec 3. Obedience 4. Prayer 5. Sacraments If any winde of doctrine move us from off any of the grounds our souls must needs suffer the shipwrack of holy Truth and be split upon the rocks of false erroneous opinions As to these principles therefore these particular rules must be observed for the avoiding of errors 1. And first for Repentance which is termed the foundation of Christian Doctrine Heb. 6.1 He that will not build but upon what is the foundation of truth must not admit of any opinion whatsoever that shall take him off from the constant confession of his sins with all humility and godly sorrow remembring that there is not a just man upon earth that doth good and sinneth not Eccl. 7.20 And the only means left us to recover our selves out of the snares of sin is by Repentance to wash our hearts with the tears of godly sorrow for sin to empty our souls of them by confession and make them clean by more stedfast purposes and strong resistance against all temptations unto sin And this is the first part of that Baptismal vow or of that covenant we made with God when any of us by holy and lawful Baptism were admitted into the bosome of his Church even to forsake the devil and all his works the pomps and vanities of this wicked world and all the sinful lusts of the flesh or manfully to sight under the banner of Christ against the devil the world and the flesh which is no other but to adhere to the doctrine and to continue in the practise of true Repentance 2. As to Faith which is joyned with Repentance as another essential part of the same foundation of Truth Heb. 6.1 't is necessary for the avoiding of Errors to admit of no opinion relating to Religion that is not agreeable to those Articles of the Christian faith summarily exprest in the Apostles Creed which is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or form of sound words in faith Symbolum Apâ—slorum est râ—gula fidei vestrae brevis grandis braevis numâ—ro verborum graâ—dis pondere sentâ—ntâ—arum Aug. de Temp. we are commanded to hold fast 2 Tim. 1.13 That modell of faith once given to Saints we are commanded earnestly to contend for Jud. 3. The Apostles Creed saith S. Aug. is the rule of your faith which is though short yet weighty short in the number of words but weighty in sentences or the several articles thereof The Gospel of Christ is indeed the grand Rule of faith whereof this lesser Rule the Apostles Creed is the sum and Epitome And he that gees besides and not according to the Rule of faith goes not forward in the way but backward from the way of Truth 3. As to Obedience To entertain no opinion that agrees not with that all-perfect rule of Righteousness the Decalogue or ten Commandements of the moral Law for whatsoever shall oppose thwart make void or any way take off our obedience to any of Gods Commandements is to be rejected as false and erroneous Whosoever saith our Lord shall break one of these least Commandements and teach men so to do he shall be called least in the Kingdome of heaven that is saith the Glosse the most despised in the Church of Christ Minimus in râ—gno h. c. dâ—spectissimuâ— in ecclesia quia decidit à side Lir. in loc and the reason is given because he is saln from the faith he is lapst into error which is expresly asserted by S. John Hereby we are sure we know God if we keep his commandements he that saith he knowes God and keepeth not his commandements is a lyar and the truth is not in him 1 Joh. 2.3 4. And in order to this Rule 't is necessary also to admit of no opinion that tends to the breach of either of those general Rules of Charity which is the fulfilling of the Law viz. To love God above all and thy neighbour as thy self for on these two hang all the Law and the Prophets Mat. 22.37 c. Whatsoever therefore doth not tend either 1. to the inflaming of our souls with the sacred fire of divine love to the advancement of Gods glory and the promoting of his service both inward and outward As also whatsoever 2. tends not to the maintenance of love and unity justice and charity innocence and beneficence towards our neighbors is not to be entertained as a beam shining from the light of holy Truth but as a slash of illusion suggested by the spirit of Error Hereby shall all men know that you are my disciples if ye love one another Joh. 13.35 He omits saith the Father the gift of Miracles Tongues Prophesies Aug. Knowledge to understand all mysteries Faith to remove mountains by none of those but by your charity you shall be known to be my disciples 6 As to the doctrine of Prayer That we admit of no opinion that shall take us off either from the frequent and fervent use of holy Prayers in general or more particularly from the use of the Lords Prayer the which is not only commanded by our Lord to be used when we pray Luk. 11.2 but by the which also we do communicate in our prayers with all holy orthodox Christians there being no time when ever we do use this prayer but many thousands of pious persons are at the same time powring forth their souls unto God in the words of the same prayer To neglect therefore much more to despise the use of this prayer if it be not a piece of disobedience to the plain and positive command of Christ and so a branch of Hecesie yet 't is a depriving our selves of the greatest benefit of the Communions of Saints and so a branch of Schism 7. As to the Sacraments that we reject what ever doth either obstruct the use or deny the efficacy either of Baptism or the Supper of the Lord Mat 26 26 27. c 28 1â— Joh. 6.51.53 Act. 2.38 The use thereof being positively commanded and the efficacy thereof as positively asserted by Christ himself These being also the seales of the covenant of grace Baptism the seale of our admission and the Eucharist of our confirmation in the
most holy faith whatsoever opinion therefore either opposeth the practise or disanuls the vertuous influence of these holy Christian performances makes void the commandements of Christ infringeth the seales of the new Covenant obstructs the blessed means of grace and must therefore necessarily be false erroneous and destructive to the Truth 2. A second general rule for the avoiding of errors Id tencamus qued semper quodubique quâ—l ab â—mn bus Viâ—c â—ir c. 3. is That in these and in all things that relate to Religion we suspect every opinion that is new and strange to be false and erroneous for 't is a certain and infallible rule That what is most ancient and generally received is most true For God who is the fountain of Truth is immutable Jam. 1.17 with him is no variableness nor shadow of turning And holy Truth being a celestial ray displayed from his sacred Majesty must needs be like unto him ever constant to it self and not liable to alteration That we may be guided in the waies of Truth hear what counsel the holy Ghost in this respect gives unto us Deut. 4.32 Aske now of the daies that are past which were before thee from the day that God created man upon earth c. and Joh 8.8 9 10. For inquire I pray thee of the former age and prepare thyself to the search of their Fathers For we are of yesterday and know nothing Shall not they teach thee and tell thee And Jer. 6.6 Thus saith the Lord stand ye in the waies and see and for the old paths where is the good way and walk therein and ye shall finde rest for your fouls But they said 't is the saying of all Heretiques and Schismatiques we will not walk therein we are for new waies new lights and new revelations we have itching ears and these must be scratcht with new doctrines till the scab of Heresie arise upon the soul your old Doctrines are out of dare they are nauseous and offensive their age and antiquity makes them tedious to our souls 2 Tim. 4.3 4. thus sound doctrine will not be endured because men have itching ears and therefore they shall be tutned away from the truth and shall be turned unto fables and lies But Catholicorum hoc fere proprium c. Vinc. liâ— in It is the prophesie of all holy Catholick good Christians to hold fast the Doctrines deposited and committed by the Apostles first to the ancient fathers of the Church and by them transmitted to all posterity Hier. in loc 1 Tim. 6.20 Cum Galatae falsis Prophetis auditis nausea quodam veritatis adfecti catholicae doctrinae manna revomentes haereticae novitatis sordibus oblectarentur ita se Apostolica exercuit authorit as ut summa cum veritate decerneieâ— â—iceâ—nos aut angelus de coelo c. Vino c. 12. O Timothy keep that which is committed to thy trust avoiding profane and vain bablings profane and vain because new and strange Quae à me non audisti saith S. Hierâ—me Doctrines which the Apostles delivered not Nay if they should deliver any doctrine strange and new or if an Angel from heaven should do it the Apostle hath said it and said it again Though we or an Angell from heaven should preach any other Gospel then that you have received let him be accursed Gal. 1.9 Let that therfore abide in you which ye have heard from the beginning if that which ye have heard from the beginning remain in you then shall ye also continue in the Son and in the Father 1 Joh. 2.24 And this same rule is again prescribed 2 Joh. 6. and the reason is given vers 7. Because many deceivers are entred into the world q. d. the way not to be deceived is to hold fast what you heard from the beginning and to walk in it Thus the Nicene Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hold fast the old doctrines and usages of the Church And this was ever the cry of the Church Mos antiquus obtineat let antiquity be the judge what is true and what false He therefore that will not headlong himself into Heresie must not be new fangled in his Religion not affecting novelty but stick close to antiquity Nil novandum nisi quod traditum est Nos religionem non quâ vellemus ducere sed quâ illa duceret sequi oportet Vinc. adv Haer. c. 9. Discamus hoc esse proprium diaboli artisicium si non potest nocere persequendo destruendo hoc facit corrigendo aedisicando Luc. de refut Haer. receiving nothing for truth but what was first received by our ancestors and delivered from one generation to another by continued succession from the times of the Apostles For we must not follow Religion saith the Father which way we would lead it but what way Religion leads us 3. To avoid errors in Religion we must beware of extremity in opposing errors 'T is an ordinary piece of cunning in the devil as Luther hath observed that whom he cannot hurt by persecution and affliction he hath ruin'd in the way of correction aedification and reformation Thus by sad experience we have seen almost an extirpation of Religion under the notion of Reformation a blinde zeal of reforming errors hath deformed the truth it self and in stead of paring the nails hath cut off both the hands and feet of Christs spouse the Church Thus in opposition to Prelacy we have run into Anarchy and in crying out Popery popery we have cryed down many necessary Truths and banisht all decency and order in divine worship together with all Ecclesiastical Discipline and government from amongst us Thus also a pretended purity to separate from sinners hath caused many to separate from people more righteous then themselves and whilest they have presumptuously thought to leave the wicked of the world they have left their religion behinde them according to the old proverbe making a great deal more hast then good speed That therefore our much forwardness in opposing one error may not headlong us into another and our zeal to truth over-run and trample it under foot we must remember that this zeal is to be tempered ever with meekness of wisdome Quia quos im plet omnes columnae simplicitate mansuetos igne zeli ardentes exhibet Gal 6.1 therefore the holy Ghost descended on our Saviour in shape of a Dove as well as on his Apostles in likeness of fire to denote unto us that we are as well to be endued with the meekness and innocence of a dove as with the heat and fire of zeal that as by the one we are quickned and enlivened unto piety so by the other we may be tempered and qualified to keep within the limits of truth and sobernesse 4. That we beware of opposing one part of religious truth against another and of disjoyning those things which God hath joyned together e. g. God hath joyned faith and good works as the
the Lord and giver of life who proceedeth both from the Father and the Son who together with the Father and the Son is worshipped and glorified who spake by the Prophets To give you my Comment upon this Text were but to hold a candle to the Sun the Doctrine delivered is so clear and perspicuous All that can be said upon this Article of our Christian Faith is reducible to four heads 1. Of the Person of the Holy Ghost in himselfe 2. Of his Office or Workings on the mindes of men 3. Of the trial of the true from false spirits 4. Of the means to be made partakers of the Spirit of Truth The two first are doctrinal and speculative points for the rectifying and fitting the understanding rightly to conceive and beleeve aright this Article of Christian Faith The two last are practical and applicatory for the guidance of our actions and Christian performances according to this belief And may this ever blessed Spirit of God inspire and direct me to write and all that read to understand the divine and celestial Doctrine both of his Person and Office to the illumination and sanctification of our souls here as the way to eternall salvation hereafter A DISCOURSE OF THE Holy Spirit CHAP. I. Of the Person of the Holy Ghost in himself THE more clearly to understand the Doctrine of the Spirit of God it will be necessary to use the light of some distinctions for so the naked and plain truth of any thing is most clearly and distinctly seen when namely 't is divided and distinguisht from its conjunction with other things of the same or the like name and nature which is the ground of that old Maxime Qui bene distinguit bene docet The way to teach well or clearly to deliver any truth is rightly to distinguish that truth from other truths that are of near affinity thereunto either in name or nature or in the words of the Apostle which is the language of the Spirit of Truth Rightly to divide the word of Truth 2 Tim. 2.15 2 Tim. 2.15 which was one of those many qualifications of the Apostles of Christ wherewithall they were immediately inspired by this Spirit of Truth for the propagation of the Gospel intimated in that he descended from heaven upon them in cloven or divided Tongues And first that we mistake not the creature for the Creator 1. Distinct God over all blessed for ever we must remember that a Spirit is either Create or Increate or more plainly sometimes the word Spirit is in holy Scripture applyed to the creature sometimes to the Creator There are several kindes of created spirits as 1. Those glorious Inhabitants of the highest Heavens the holy and blessed Angels Heb. 1.14 Are they not all ministring spirits c. Heb. 1.14 2. Those cursed inhabitants of the nether Hell the chained Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle styles them Ephes 6.12 Ephes 6.12 Spiritual wickednesses or wicked spirits 3. The souls of men which quicken and enliven these our frail and mortal bodies every man being composed of two natures a body and a soul Gen. 2.7 or flesh and spirit Gen. 2.7 And the Lord God formed man of the dust of the earth meaning his body and breathed into his Nosthrils the breath of life meaning his soul and so man became a living soul or living by his soul or spirit created or infused by God into his earthly body 4. The life and animation of each sensitive creature therefore we read Psal 150.6 Let every thing that hath breath Psal 150.6 or spirit praise the Lord All these are several kindes of created spirits some more some lesse pure fine and spiritual But there is an increated Spirit also who being neither made nor created in himself is the great Maker and Creator of all spirits and of all things who being the prime Fountain and Original of all beeings is so eminent and transcendent a Beeing that as he is in himself he only knows himself nor is it possible for us or any creatures who derive their beeing from him to attain the perfect knowledge of him and therefore is he pleased in his holy Word wherein he reveals himself unto us to describe himself by the names and properties of his excellent and most eminent kinde of creatures which are spirits so that God is termed a Spirit Analogically because Angels or Spirits are the purest finest quickest and most active and intelligent beeings But that we may not rank God with Angels or Spirits for he hath no match or equal we must learn this one general rule in Divinity Whatsoever is spoken of God in the Scriptures and withall is applyable to any creature must be understood of God eminenter by way of eminency and transcendency as the Prototype and grand Exemplar of that perfection which is applyed to the creature As here Angels are Spirits and the souls of men are spirits but God is not a Spirit as they are spirits for he is the Fountain the Original and all perfect pattern of the Perfection and Purity of all created spirits therefore termed the God of the spirits of all flesh Numb 22 16. Heb. 12.9 Numb 22.16 and the Father of spirits Heb. 12.9 That we may according to the Catholick Faith worship one God in Trinity and the Trinity in Vnity 2. Distinct neither confounding the Persons nor dividing the Substance we must rightly distinguish betwixt the Subsistence and the Persons or betwixt the Essence and Substance of God which is necessarily to be remembred and observed in relation to the Article of Faith in hand for sometimes God is termed a Spirit Essentially in respect of his essence nature or Godhead Sometimes Personally the tearm being applyed to this or that particular person of the Godhead 1. Joh. 4.24 Essentially Joh. 4.24 God is a Spirit that is he is such a God whose essence nature or being is eminently and transcendently pure and spiritual 2. Personally Mat. 3.16 Mat. 4.1 Ephes 4.30 so here and in many other places the term is peculiarly appropriated and applyed to the third Person of the Trinity who is tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Spirit or the Holy Ghost for Ghost and Spirit is the same the one an old English word the other a Latine This Name and Attribute the Holy Spirit as it is particularly applyed to the third Person of the Trinity expresseth and sets forth unto us his Person and Office his Personal subsistence in himself and his Office or working in relation to us 1. His Person in the term Spirit 2. His Office in the Attribute Holy Sanctus dicitur quiae sanctificat Spiritus quia spiratus He is called the Holy Ghost from his Office which is to sanctifie or make holy and the Spirit from his Person which is spired or proceeding First the Holy not holy only in respect of his Person as is also the Father and the Son which is
heresies even that which they call the light within us This say they is the only Judge we must follow the Pilot we must steer by the voice whereunto we must give ear the only Sanctuary to which we must flie for resolution never remembring how this sanctuary is profan'd by continual acts of spiritual fornication or idolatry therein committed whilest in stead and even in opposition to God and Spirit of all truth they enshrine and idolize their own fond vain and lying imaginations which the Lord by his Prophet cals the vanity and deceitfulnesse of their own heart Jer. 14.4 Jer 14.14 The Lord said unto me The Prophets prophesie lies in my Name I have not sent them neither did I command them neither spake I unto them but they prophesie unto you a false vision and divination and vanity and the deceitfulnesse of their own heart 'T is undoubtedly necessary for every man to be perswaded in his own conscience both of the truth of what he believes and of the justice and equity of what he undertakes but yet this perswasion of the conscience or the following the light within us or the dictates of our own spirit is not the first ground and prime rule either of our faith or of our works For the conscience it self must be regulated or else it will often prove a false witness and most especially in the things of God for as conscience is is set betwixt God and us so it must speak from God unto us And our spirit or the light within us must be guided by the light of Gods Spirit shining in his word S. Paul thought verily he ought to do many things against the name of Jesus This perswasion arose from the light within him Act. 16.9 11. and hereupon he made havock of the Church which no man that is not infatuate will say was either fit or lawful to be done 'T was first in the heart of Judas to betray his Master Joh. 13.2 Such was the light within him and according to this light he walked till at last he hanged himself And this delusion of mans own spirit following the deceitfull dictates of his own heart is seldome mentioned in holy Scripture without heavie threats denounced both against such deluders and all that suffer themselves to be deluded by them as you may read Jer. 14.15 16. And again Ezek. 13.3 Wo unto the foolish Prophets Ezek. 13.3 which follow their own spirit and have seen nothing Nothing but what their own foolish spirit dictates to them Such are noted by the Apostle also Col. 2.18 Who intrude into those things which they have not seen Col. 2.18 or which they understand not being vainly puft up by their fleshly minde Closs Sensualitatis non rationis following the dictates of sense rather then of right reason and in this place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is remarkable for even by that 't is easie to distinguish betwixt the dictates of a mans own carnal and sensual spirit and the impressions of Gods holy Spirit for the guidance of the minde The dictate of the fleshly spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflatio a puffing up but the impression of the holy Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afflatio an inspiration indeed but without inflation or puffing up The heavenly winde of Gods Spirit may fill but it never puffs up or swels the heart but rather humbles and abaseth the Spirit of man which is most conformable to the Spirit of Christ according to his own command Mat. 11.29 Learn of me for I am meek and lowly in heart Mat. 11.29 the minde that is either puft up with pride vain-glory and false conceited excellency in it self or that swels with malice hatred or envie towards others is not inspired with the celestial Breath or Spirit of the holy Jesus but follows its own carnal and corrupt dictates and conceits being thereunto raised and moved by that grand Impostor the spirit of Delusion Besides mans own carnal spirit there is also A spirit of the World opposing and poysoning the truths of Gods Spirit The Apostle distinguisheth and opposeth these each to other 1 Cor. 2.12 1 Cor. 2.12 Now we have not received the spirit which is of the world but the Spirit which is of God which spirit of the world he cals a little before the wisdome of the world and of the Princes thereof vers 6. and opposeth the same to the wisdome of God vers 7. And what else can be this wisdome of the world but those humane policies so frequent in the world whereby men steer their actions to their worldly ends and interests with this spirit of the world are all such possest who having set up and enshrined the world in their hearts do thereupon ground their Religion and thence deduce all their reasons arguments and religious conclusions so that they can finde in their hearts to be thus far religious and to close with this or that sect society and opinion in Religion as it stands with their worldly profit pleasure credit preferment or the like It was from the dictates of this spirit that Jeroboam the Son of Nebat made Israel to sin pulling down the holy and true Religion established amongst the people by the Lawes of God and erecting two golden Calves at Dan and Bethel which became a snare unto the people who were thereby inveigled into idolatry the cause of their utter ruine and extirpation in the end And what other Spirit was it that moved this wicked Usurper thereunto 1 King 12.28 29. but that of his own worldly respects and interests there was no other way as this worldly spirit dictated to him to uphold his present estate and new gotten Monarchy so we read 1 King 12.26 1 King 12.26 c. And Jeroboam said in his heart Now shall the kingdome return to the house of David c. Rather then the people should return to their obedience to their liege Lord and Soveraign religion must down and the true worship of God be laid in the dust to make way for superstition and idolatry to be set up the Priests of the Lord shall be discarded and the lowest of the people exaltted to that dignity and to make the office more contemptible every one that list may take up the trade and consecrate himself to be a Priest of the high places 2 King 13.33 1 King 13.33 It was this very spirit also that stirred up the High-priests and Pharisees to take counsell against our Saviour to put him to death for say they If we let him alone all men will believe on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Romans will come and take away our place and Nation Joh. 11.48 It was this spirit also that stirred up Demetrius the Silver-smith with the rest of the Crafts-men of the like occupation against St. Paul and his companions and the holy Christian Religion preached by them his Pretence was Religion such a kinde
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
1. Cor. 1.24 Joh. 14 6. Joh. 1.5 and the sun of Righteousness Mal. 4.2 The storehouse of wisdome and knowledge Col. 1.19 The only mean of discovering unto us the knowledge of God without whom it is impossible to know God For no man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him Joh. 1.18 Wherefore is he termed the Word of God and the Wisdome of the Father the Way the Truth and the Life but by these and many more expressions besides these to signifie unto us that the knowledge of God and of his holy will is so fully by Christ revealed that here we must now six and not expect any further Revelations or new Lights to be discovered He looks beyond the Moon that looks for Revelations beyond Christ and what already stands upon record to be revealed by him There is no need to be curious after knowledge Nâ—bis â—uriâ—sitate opus â—â—n est pâ—st Christâ—â— Jesum nec inquâ—sitione pâ—st â—â—angeliâ—â—n Cum â—â—â—dâ—â—â—â— nil desider amus ultâ—aâ—â—deâ—â— Hee n. prius â—â—dmus non esse quod ulâ—ra â—redere deâ—â—amus Tert. de prae advers Haer. c. 8. since the Revelation of Jesus Christ saith Tertul. nor is there need of further search after Truth since we have found the Gospel where we beleeve in Christ we desire not to beleeve any thing beyond this belief for this we believe first of Christ and his Gospel that beyond this there is nothing ought to be believed 9. The Apostles of Christ had the honour after him to receive by immediate Revelation not any new Gospel but the right understanding firm remembrance and powerful publication of the Gospel of Christ All whose epistles and writings are as so many Commentaries and illustrations of the Gospel as the Prophets of old were of the Law And as Moses and the Prophets compleat the old so Christ and his Apostles compleat the canon of the new Testament which was ever received in all ages by the Church of Christ Quâ—d propleâ—ae praecâ—â—azâ—veâ—unt pâ—rsâ—â—â—a Christus Apostoli tradideruÌ„n a quibus â—eelâ—sia accipiens per universuâ— mundum sela bene custâ—dâ— as tradidit filiis Iren. l. 5. advers Haer. as the Rule of Faith and summary of divine Revelation So Irenaeus What the Prophets foretold Christ hath perfected and his Apostles have delivered from whom the Church through the whole world dispersed receiving the same hath delivered it to her sons the true Members of the Church Catholick all which must undoubtedly believe and professe with the rest of the family we are built upon the foundation of the Prophets and Apostles Jesus Christ himself being the head corner stone Eph. 2.20 And here it cannot be either impertinent or unprofitable to observe in what respects sometimes Christ and sometimes his Apostles are said to be the foundation we are built upon 1. Christ is called the Foundation 1 Cor. 3.11 Primarily as he is the fountain of all Revealed Truths originally they flow from him for no man hath seen the Father but the Son Joh. 1.18 and he to whom the Son hath revealed him The prophets and Apostles are the soundation too Secondarily from and under Christ as his Stewards 1 Cor. 4.1 Ambassadors 2 Cor. 5.20 Workmen together with but under Christ 2 Cor. 6.1 2. Christ is the Foundation as upon whose doctrine and example life and death the faith of the whole Church is setled and their salvation fixed for there is no other name under heaven in whom there is salvation but the name of Jesus Act. 4.12 The Prophets and Apostles are the foundation ministerially as they are the Administrators of this faith and salvation which is in Christ the Prophets more obscurely the Apostles more clearly delivering it unto us Christ is as 't were the acceptable year of the Lord Clem. Rec. l. 4. having his twelve Apostles as the twelve moneths which compleat and fill up the year Christ is Alpha and Omega the beginning and end of all divine Revelation the end of the Law the beginning of the Gospel the Supplement of the Prophets and the whole Tenor of the Apostles preaching even the corner stone in whom both Law and Gospel Prophets and Apostles meet or the centre in whom they are conjoyned And in this center we must fix our faith having found Christ as by his Prophets and Apostles he hath revealed himself unto us Joh. 14.6 we must seek no further He is the way the truth and the life Let us not seek any new waies or new Truths lest being misled by the Spirit of Error we wander in the by-waies of death and ruine Tert. de virg vâ—land The canon or Rule of our faith saith Tertullian is one alone immovable and not possible to be better framed anew And what Rule this is he sheweth by rehearsing the Articles of the Christian Faith and Irenaeus before his time Pren. advers Haeres l. 1 2. 3. The Church though scattered through the whole world unto the uttermost borders of the earth hath received from the Apostles and their Disciples what to believe The parts of which belief he also writeth the same in substance with Tertullian and thereupon infers This Faith the Church spread far and wide preserveth as if one house did contain them Similiter n. fides nostra Revelationi Apostolis Prophetis factae qui canenicos libros scripserunt non a. revelationi si qua suit alits doctoribus factae Aquin. 1 p. sum q. 2. Art 8. ad sâ—cund These things it equally embraceth as though it had one common soul one heart and no more It publisheth teacheth and delivereth these things with uniform consent as if God had given it but one only tongue wherewith to speak He which amongst the Guides of the Church is best able to speak uttereth no more then this and lesse then this the most simple doth not utter i.e. when they make profession of their Faith And to conclude this second General Our Faith saith the Schoolman depends and is grounded upon that divine Revelation which those Prophets and Apostles received which wrote the canonical books of holy Scripture and not upon any other Revelation if ever there were any such received by any other learned or holy persons whatsoever Non n. novis Revelationibus nunc regitur c. The Chuch is not now guided by any Revelations but persists and perseveres in those things which the Prophets and Apostles have revealed and delivered unto us who were the Ministers of the word revealed CHAP. VIII Of the necessity of learning as to the understanding of Gods revealed will in his word AS God hath graciously pleas'd in his holy Word to reveal himself unto us The 2. General Deut. 17.19 1 Tim. 4.13 Rev. 1.3 2 Tim. 2.15 1 Tim. 5.17 so he hath commanded us to read study and labour in this word that the light of divine Revelation therein may
because they did seemingly contradict the dictates of their natural reason Of the 2. sort are all vicious sinful persons who are so wedded either to their carnal delights or to their worldly ends and interests that holiness humbleness self-denial taking up the crosse and the rest of such commands in the Gospel are altogether disrelished they are foolishnesse unto them For the 2. The things of the Spirit of God are reducible to two heads 1. Pia dogmata 2. Bona opera i. e. either 1. Holy doctrines to be believed Or 2. Good works to be performed The first are contradictory and seemingly foolish to the natural mans reason and judgement and the 2 d. to the natural mans affections and conversation And the reason is given because they are spiritually discerned For 1. The holy doctrines of Christiany many of them are above the reach of natural reason and only by the eye of faith which is a gift of the Spirit to be discerned 2. The good works by Christ in his Gospel enjoyned many of them are cross to the natural mans inclinations It must be a higher principle even the quickning grace of the Spirit that does open our eyes to discern them to be the way of blessednesse and so incline our hearts to yeeld obedience thereunto So that the truth delivered in the first part of this text consists of two branches or The natural man receives not the things of the Spirit of God two waies 1. In that the mysteries of the holy Christian faith are not discernible by the eye of natural reason 2. In that the Christian duties or good works of the Gospel are not relished not obeyed by men of meer natural affections and inclinations But he that is Spiritual judgeth all things The spiritual man is such a one 1. Whose understanding is enriched with the Gifts 2. Whose affections are rectified by the Graces of the Spirit Or 1. Whose natural reason looks into the things of the Spirit viz. the doctrines duties of Christianity with the eye of faith 2. Whose affections and desires are inclined hereunto by love and obedience He judgeth all things viz All those things of Gods Spirit which natural men judge to be foolish and contrarious to their reason and to their felicity he rightly judges to be most wise and most conducible to the attainment of that perfection and blessedness whereunto being after the image of God he is created Yet he himself is judged of no man As being above and out of the reach of the censures and judgements of natural men All whose censures and censorious detractions of him he values not as knowing them to be both rash and idle foolish and false 2 Cor. 4.3 But if our Gospel be hid it is hid to them that are lost Whence 't is alledged that the Gospel of Christ is clear and intelligible enough to the children of Gods election and heirs of the promise without the help or assistance of any humane learning Answ But the Apostle treats not in this place of the understanding but of the preaching of the Gospel affirming only that the word of God was not deceitfully handled but the truth thereof was made so manifest by the sincere preaching of the Apostles vers 2. that it remained dark and obscure to none but such as were in a lost condition men of an obstinate obdurate reprobate sense In whom as it followes vers 4. the God of this world hath blinded the mindes of them that beleeve not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them And the Gospel is hid to them that are lost two waies 1. When they receive it not being plainly preached to them or approved to their conscience in the sight of God as in vers 2. Or else 2. When they do hear and receive it but not aright And men do not rightly receive the Gospel 1. When they do not acquiesce and rest in it as the undoubted way of life 2. When they do not readily obey and put in practise what the Gospel enjoyns and commands 3. When they persevere not are not constant in this faith and obedience To this text many more are urg'd wherein the priviledge of the Saints and servants of God as to the understanding of his will both mediately and immediately Psal 25.14 Mat. 5.8 Joh. 10.4 c. Ps 25.14 The secrâ—t of the Lord is with them that fear him and he will shew them his covenant Mat. 5.8 Blessed are the pure in spirit for they shall see God Christs sheep do know his voice and follow him but a stranger will they not follow neither do they know th' voice of strangers Joh. 10.4 5. with the places before remembred Mat. 11.25 2 Cor. 1.26 27. From which and many other places both of the old and new Testament 't is alledged that the elect the Saints holy and humble men and such as fear God have a secret teaching from God whereby they understand his Word and will without the help of humane learning they are that new Hierusalem which hath no need of the light of Sun Moon or candle but the Lord God is the light thereof Rev. 21. They are the Saints that know all things and need not that any should teach them And though they be illiterate yet do they know more of God then the Learned and great ones of the world whom the god of this world hath blinded that they cannot see Christ through the thicket of profane learning and unprofitable speculations To clear all which Texts from the false glosses which unlearned and unstable men have put upon them to patronize their own want of learning and inconstancy in the way of truth T is confessed 1. That only the pure and holy only such who are sanctified by the Spirit of Grace have the true and saving knowledge of God and of Jesus Christ But withall we must remember that there is a twofold knowledge of God and of Jesus Christ 1. The one doctrinal and speculative which is not ordinarily obtainable but in the use of outward means and the blessing of God thereupon 2. The other practical or the sanctified use of this doctrinal knowledge by the immediate influence of Gods Spirit upon the soul enquickning and perfecting the same in all obedience and holiness of life as the body is enquickned and animated by the soul And the former of these must ever precede and go before the later For all holiness and obedience to the will of God does presuppose the knowledge thereof Prius est Deum nosse posteà colere saith Lactantius no man can do the will of God that knowes it not nor make a sanctified use of that knowledge which he hath not obtained but as in the procreation of the natural man 1. The body is formed and then 2. The soul infused So of the spiritual man also 1. The body of sacred knowledge must be conceived and framed in the minde 2. The
into sinfulnesse and vice 3. And so nearly and entermixedly are the acts of the understanding enterwoven with those of the will and affections that the corruption of the one doth ever corrupt and vitiate the other So that as sinfulness on the one hand clouds the judgement and is ever productive of errors in the understanding so an erroneous Judgement on the other hand is ever fruitful in the production of sinful acts and habits 4. Hence it comes to passe by necessary consequence the just judgement of God concurring that the great and crying sins of our Nation have produced so many great and dangerous overspreading errors amongst us For the broaching and belief of lies as 't is in it self a sin and the fruitfull dam of many sins so 't is also by the just judgement of God a punishment for sin which is affirmed 2 Thess 2.10 11. Because they received not the love of the Truth that they might be saved For this cause God shall send them strong delusions that they should believe a lie 5. The love of the Truth is not received so as to be effectual unto salvation three waies 1. When we do not acquiesce and rest in it but fondly doat upon new Lights and new Revelations as if the truth of Christ revealed were imperfect and defective 2. When we do not practise and live according to the truth having a form of godlinesse in the doctrinal knowledge and discourse of the truth only but no power in the conscientious practise thereof 3. When we do not persevere either in the profession of the true Faith or practicall obedience thereof 6. When any of these waies the love of the truth is rejected the guilt of so great a crime most justly provokes the Almighty to permit holy Truth to be poysoned with lies and doctrines of Devils And in this respect God himself affirms him self to be the author not actively but permissively of all delusions as Ezek. 14.9 If the Prophet be deceived when he hath spoken a thing If the Lord have deceived that Prophet which God doth most justly for the sinful disobedience of the people for this is no other saith Hierome Hier. in lâ—c but what is agreeable to that threat Luk. 26.27 28. If you will not hearken unto me but walk contrary unto me then will I walk contrary unto you in fury c. There being nothing that God inflicts more contrary to the happinesse of a people then the infatuation of their Priests and Prophets Haeretici veris catholicis membris Christi malo suo prosunt dum Deus utitur malis bene diligentibus eum omnia coopâ—rantur in benum Rom. 8. But as all things work together for good to them that love God so do Heresies and errors also The which as they are for evil by the infatuation of the wicked so they are for good also in the further illumination and sanctification of the Righteous Nor would the supreme goodnesse ever suffer the evill of Heresie or any other evill to be but that he full well knows how to bring good out of evill 8. That we may then attain those good ends for the which God permits Heresies amongst us and avoid the evil of infection and infatuation thereby or according to the same Father Aug. Ut quisque sic carpet botrum ut caveat spinas ex luto aurum colligat That every one may so pluck the fruits as to avoid the thornes and gather the gold of sound doctrine out of the mire of filthy Dreams and delusions 't will be necessary seriously to weigh and consider 1. The nature of Error Heresie and Schism with the general heads hereof 2. The danger of being infected thereby 3. The ends for which God permits them 4. To observe such rules and receive such directions as may by divine assistance keep him free from infection by them Of ERROR HERESIE and SCHISM CHAP. I. Of Error in general 1. EVery man by nature is as prone to Error as to sin the understanding being as well clouded as the will and affections corrupted by the fall of Adam Our first parents out of a sawcy presumption affecting to know what they ought not involv'd themselves and all their posterity in blindness and ignorance of what they ought to know The body of man being subjected to natural corruption and mortality subjects the soul whilest 't is imprisoned therein to a spiritual corruption also through ignorance and error For the corruptible body saith the wise man presseth down the soul and the earthly tabernacle weigheth down the minde that museth upon many things and hardly do we guesse aright at things that are upon earth In is â—llo errore non hunanitatis sed Deitatis selum est Aug. serm ad fâ—ati in erem and with labour do we sinde the things that are before us and the things that are in heaven who hath searched out Wisd 9.15 16. So that not to be ignorant and not erre in the points and particulars of heavenly truth is not humane saith the Father but the sole prerogative of the divine nature 2. There is a threefold ignorance wherewith all the minds of men are naturally clouded 1. To be ignorant of what is necessary to be known 2. Not to know what is necessary and expedient for us agreeable to our persons callings breeding and the times wherein we live 3. When through a corrupt and depraved disposition of minde we mistake falshood for truth and darkness for light and this whether in bare opinion or else of set purpose and setled determination The last of these is the most sinful ignorance and that which properly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called Error whereunto that woe belongeth Isa 5.20 Wo unto them that call evill good c. 3. In many things we offend all Jam. 3.2 And this not only by iniquity in life and action but also by error in judgement opinion But as God of his great mercy through the merits of Christ imputes not unto us those sins which through natural frailty and meer infirmity daily and hourly invade the innocence of the soul i. e. if with an humble lowly penitent and obedient heart we confesse them and unfeignedly beleeve in Christ for the pardon of them so neither doth he impute those errors of our judgements which are of smaller consequence whilest they infect not the will and affections so as obstinately and perversely to persevere therein A bare and naked error in the understanding only is rather an infelicity then a crime 't is the obstinacy of the will the animosity and perverseness of the affections in cleaving to the mistaken conception of the understanding that renders the mistake a sinful and diabolical error for saith the Father Aug. de verbis Apost serm 22. Whilest we do but erre we are but like our selves frail mortal men whose thoughts are miserable and whose devices are but uncertain but when through animosity and perversness we
Church maintained 1 Cor. 13.7 2. To be with all obedience prepared in heart to assent to the Dictates of the Church whether universal or particular that are agreeable to such revealed Truths Mat. 18.17 3. To judge charitably each of other accounting all such for our Christian brethren who profess this same Christian faith and are of this Christian minde and spirit Col. 2.16 4. To sympathize in each others affections which includes several particulars as 1. To sorrow for the sins and errors of others 2. To condole in the sufferings of others or to weep with them that weep Rom. 12.15 As also to congratulate the prosperities of others or to rejoyce with them that rejoyce which enjoynes also 3. To rejoyce as do the Angels of heaven at the conversion of a sinner or any misguided soul from the errors of his waies Luk. 15.7 5. To pray for the growth and perseverance of all holy and orthodox persons in faith and obedience and for the conversion of all profane schismatical and heretical persons and for the reunion of all such to the Church as are divided from it 1 Sam. 12.23 Psal 122.6 1 Tim. 2.1 6. To hold communion in our desires and affections with all such as are divided from us in perswasion and judgement and by all means to endevour an external communion with them according to our several powers and in our several places and offices Gal. 6.1 The external communion consists also of several branches As 1. In the oral confession of the same Creeds or Symbols of Christian Faith Rom. 10.9 10. 2 Tim. 1.13 2. In the participation of the same Sacraments 1 Cor. 10.16 3. In the admission of and submission unto the same Apostolical discipline and government Heb. 13.17 4. In the use of the same Liturgies or publique forms of external divine worship 1 Cor. 1.10 Rom. 15.6 4. Hence by the rule of contraries 't wil appear plainly who is a Schismatique or in what respects the guilt of Schism is contracted 1. He is guilty of Schism who withdrawes his assent from the doctrine of Christ and his Apostles either as 't is by the Church universal professed or else as 't is exprest by the doctrine and establisht by the Lawes of that particular Church whereof he is a member whilest this particular Church opposes not the doctrine of the Church Catholique for when any particular person shall in any point of faith oppose his private opinion against the publique judgement of the Church this is not only Schism in him but such a branch of Schism also as coincident with Heresie whereof before 2. He who shall limit the Church of Christ to his own particular sect or fraternity saying we are the Church we are the elect and people of God Recepimus pro misstones dâ— universalitate ecclesiae toto mundo diffusae si ergo angelus de coelo tibi has premissiones tenenti diceret Dimitte Christianitatem totius orbis tene partem Donati anathema esse deberet quia ted toto praecicidere in partem contrudere conaretur alienare à promissis Dei Aug. Epist 165. and all who joyn not in communion with us are cast-awaies and out of the State of salvation he is guilty of Schism in that he cuts off the main body of Christian people or rather cuts off himself and his own fraternity from the main body of Christs holy Catholick Church So the Donatists of old limited the Church of Christ to their own sect and the confines thereof to that part of Africk where they inhabited contrary to the promises of God who hath given unto Christ the heathen for his inheritance and the uttermost parts of the earth for his possession Psal 2.8 Gen. 22. In thee shall all the nations of the earth be blessed whereupon the Father infers since we have the promises of God concerning the universality of the Church to be diffused and spread over the face of the earth if therefore an Angel from heaven should say unto thee Forgo thy relation to the Catholick Church and be of this or that particular Church or sect which saith we and we only are the Church and people of God he ought to be accursed because he hath endevoured to cut thee off from the whole and to limit thee to a part and thereby by to alienate thee from the promises of God in Christ Jesus A third branch of Schiâ—m necessarily depends upon and flowes from the second And this is rashly to judge and uncharitably to condemn the Churches or societies of our Christian brethren so the Montanists perswaded their followers to speak evil of the universal Church where ever spread over the face of the earth and not only to deny thereunto all reverence and esteem Euseb eccl hist l. 5. c. 16. but also in no wise to joyn with them of this kinde of Schism are all such guilty who refuse to joyn with their Christian brothren in the publique service of God under pretence of separating from the wicked of the world who with the proud Pharisee in the Gospel presumptuously justifie themselves and their own Church and faction and unjustly condemn all others Luk. 18.9 who are so pure in their own eyes as to say to others Verè existimemus posse aliquid esse occultum in alio quo vebis superior sit etiam si bonum nostrum quo illo videmur superiores esse non sit occulium Aug. de verbis Apo. ser 21. Stand by thy self come not neer to me I am holier then thou Isa 65.5 little esteeming the exhortation of the Apostle Phil. 2.3 Let nothing be done through strife or vain glory but in lowliness of minde let each esteem other better then themselves For saith the Father hereupon There may be those secret and hidden vertues in others whereby they do excell thee though that whereby thou doest seem to excell others be not secret but apparent 4. To have no Christian sympathy or fellow feeling either of the sins or sufferings of our Christian brethren is a fourth branch of Schism For as in the natural body if one member suffer all the members suffer with it or one member be honoured all the members rejoyce 1 Cor. 12.26 And the reason is given vers 25. That there should be no Schism in the body but that the members should have the same care one for another So it is in the mystical body of Christ as it followes vers 27. Now ye are the body of Christ and members in particular That there be no Schism therefore 't is required that we have the same care one for another and according to the same Apostles injunction Gal. 6.2 Bear ye one anothers burdens and so fulfil the Law of Christ who hath borne the burden of our sins and so must we by his Law of charity bear one anothers burdens both of sins and sufferings or else we manifest our selves to be no true members of his mystical body but either
truth which their understandings being not able to digest they are intoxicated therewith and stagger like drunken men being tossed and fro with every winde of doctrine against which presumption the wise Syracides admonisheth Ecclus. 3.21 Seek not out the things that are too hard for thee neither search the things that are above thy strength But what iâ— commanded thee think thereupon with reverence For many are deceived through their own vain opinion and an evil suspiâ—ion hath overthrown their judgement Hence 4. Even from ignorance under the pretext of knowledge 't is the custome of Heretiques to snarle and detract and speak evil of those Truths the profound and deep excellency whereof their darkned understandings cannot fathom so they are described 2 Pet. 2.12 and Jude vers 10. To speak evil of the things they understand not As the Jewes because they understood not Christs Doctrine of the bread of life therefore they strove amongst themselves saying How can this man give us his flesh to eat Joh. 6.52 And Nicodemus because he understood not the nature of Regeneration was offended at the doctrine saying How can a man be born when he is old c. Joh. 3.4 Whereas all good Christians who have any grain of true faith do believe with reverence even those mysteries of godliness which they understand not expecting with all humility and obedience till they shall be opened and made known unto them Hist eccl l. 7. c. 13. So Eusebius records of Dionysius Alexand who speaking of the Revelation of S. John saith I do not impugn those things therein which I understand not but rather admire them the more for that they are above my understanding And S. Aug. gives us this rule to be observed as touching the mysteries of holy Religion Quod secundum fidem qua imbuti sumus inteligere valucrimus tanquam de cibo guadeaâ—us quod secundum saâ—aâ—n sidei regulam intelligere non poterimus bonum tanen verum esse minime dubitemus Aug. in Joh. tract 18. What according to the measure of faith wherewith we are endowed we do understand aright let us therein rejoyce as 't is the food of our souls but what we cannot according to the sound rule of faith conceive we must not therefore doubt but to be holy just and good Hence 5. ariseth so much levity and inconstancy of minde in all heretical and schismatical persons like children tossed to and fro with every winde of doctrine Ephes 4.14 Even as children for want of judgement distinguish not betwixt wholsome and unwholsome diet betwixt food and poyson so all persons become erroneous and wavering for want of knowledge and judgement rightly to distinguish betwixt light and darkness tares and wheat corn and chaffe betwixt what is the food and what they poyson of their souls therefore they are compared to clouds without water carried about with windes Jude vers 12. denoting the emptiness of sound knowledge which renders them not only inconstant in the tenents of religious Truths but also obnoxious both to the broaching and belief of lies having ever an itching desire to things new and strange but with the Israelites loathing the old Manna though it be the food of Angels for no other reason but because they are accustomed to it And this spiritual itch a more baneful disease then the corporal is grown epidemical and so overspreading the body of our Church as that prophesie of the Apostle hath at no time been more manifestly fulfilled then in these our daies 2 Tim. 4.3.4 For the time will come when they will not endure sound doctrine but after their own lusts shall heap to themselves teachers having itching ears And they shall turn away their ears from the Truth and shall be turned unto Fables This itch saith the Father Pruritus in auribus spiritualiter fornicantibus sicut pruritu libidinis in carne corrumpitur integritas castitatis Aug. in Joh. Hom. 43. is as pernicious to the purity of Truth as is the itch of lust to the vertue of chastity for hence many solid and soul-saving Truths are often contemned for their antiquity because they were heard of before and so they tickle not their itching ears And lies and errors are readily embrac'd in their stead meerly for their novelty And those teachers which feed this humor and claw this itch by bringing things new and strange to their ears are the only persons they lust after delight in and follow by heaps and multitudes But undoubtedly amongst many other this is one infallible mark whereby to distinguish Truth from Error and consequently Heretiques and Schismatiques from orthodox Christians Truth like the Sun in the firmament is ever one and the same and constant to it self but Error changes like the Moon is multifarious and endless knowes no stint or limits therefore Tertullian cals the faith of Heretiques Fides annua menstrua sides temporum non evangeliorum Not like the faith of the Gospel which is fixt and setled permanent and constant but the faith of a year or of a moneths continuance and the faith of the times as the times change and alter so doth the Religion commonly of all seduced and erroneous persons From which inconstancy new sect and parties daily and hourly do arise amongst Heretiques as from the shop of Simon Magus Heresie sprung all those innumerable sorts of Heretiques in the Church till the time of the Manichaean heresie And these Manichees were also subdivided into Catharists Macarians and Manichees strictly so called From Arrius sprung the Macedonians Aerians Aetians Aug. cont Don. l. 1. c. 6. and innumerable others Donatus party saith S. Aug. was soon broken into many lesse and smaller parcels Denique penitus inspectae omnâ—s haereses in multis cum autoribus suis dissentientes deprehenduntuâ— Teit. de prae cont Haer. c. 42. The Anabaptists amongst us are subdivided into Antinomians Brownists Seekers Ranters Quakers Familists c. And finally saith the Father look into all Heresies and you may easily finde them in many things dissenting even from their own authors and Founders And seldome shall you see Heretiques agree in any one point except it be to oppose and cry down the Truth as Herod and Pilat against Christ 6. From the same dark Abysse of Ignorance Neque n. natae sunt haereses quaedam dogmata illaqueantia animos in profundum praecipitantia nisi dum scripturae bonae intelligerentur male quod in its non bene imelligitur etiam temere audacter asseritur Aug. in Joh. Tract 18. under the semblance of self-conceited wisdome hath sprung that which is of all others the greatest cause of Heresies viz. The misinterpretation and mis-application of the holy Scriptures For saith the Father Heresie had never sprung up nor false doctrines bewitching and destroying the souls of men had never been broacht had not the good word of God been ill understood and that also which is but ill and weakly understood been rashly
and sacriledge These censers saith the Father are a figure of the holy Scriptures wherein Heretiques offer strange fire by imposing a strange sense and distinct from the minde of Gods Spirit therein which is so abominable unto God that 't is commonly the ruine of the Authors and abettors thereof But yet if we bring these brazen censers to the golden Altar of God and compare the strange fire therein with the true fire from heaven the lustre of the one will appear more clear and eminent through the false and counterfeit glosse of the other for as that maxime is true in general Contraria inter se opposita magis elucescunt All contraries by their mutual opposition do more clearly shew themselves so this in particular also is as true veritas falsorum comparatione magis fulgebit Truth when compared and opposed to falshood appears like gold from the dross when tryed in the fire more illustrious and shining 'T is one reason therefore why holy catholick doctrine is so much besieged and impugned by heretical gainsayers and tares of erroneous opinions are intermixt with the pure grain of sincerity and truth vizâ— That tho holy faith might not loose its gloss and lustre but appearing like it self clear and perspicuous might more effectually conduce to the illumination of our souls 3. The holy faith by the opposition of Heresie is elevated and raised to a higher pitch of perfection and the mysteries thereof become thereby to be more acutely handled more narrowly sifted and throughly considered whereas otherwise like children we should ever be content with milk and neglect the more solid and substantial food Haereticos permisit Deus ne semper lacte nutriamur in bruta infantia remaneamus Aug. Trâ—ct 36. in Joh. resting in generals and not descending to the discussion and right understanding of particular truths So saith the Father God therefore suffers Heretiques amongst us that we might not alway be nourished with milk and continue for ever in the more brutish estate of infancy 4. The holy faith by the opposition of Heresie is the more confirmed and strengthned even as trees shaken with the winde take the faster hold and are thereby more firmly enrooted in the earth so the more the foundation of our faith is assaulted and shaken by the gusts of heretical opinions the faster hold is taken and more firmly the principles of holy truth are enrooted in our hearts Nor is this the weakest argument to perswade us of and confirm us in the truth of all the Articles of the Christian faith that notwithstanding the several oppositions of Heresies in all ages many whereof have for the time so prospered and prevailed as to infect the greater and more eminent sort of Christian professors yet the true faith hath ever in the end triumphed over them they have dasht themselves in pieces like waves against a rock have broken into a foam and vanisht into smoke for magna est veritas praevalebit As for truth it endureth and is alwaies strong it liveth and conquereth for evermore Esd 4.38 The second general end why God permits Heresies is in respect of the professors of the holy faith And these being of two sorts good and bad either such as are sound grain or else such as are empty chaffe therefore he suffers the fan of temptation to passe over all by the assaults of erroneous opinions that the one might be distinguisht from the other that the corn might be winnowed from the chaffe the wheat separate from the tares and sound orthodox Christians might be known from the un sound hollow-hearted Chrys Hom. 19. in Mat. 7. hypocritical professors of the faith That the evil may not be crowned with the good therefore God sends temptations saith the Father and that the good may not perish with the evil therefore he commands us to beware of false Prophets 2. The reason why the unsound and sinful professors are tempted and by temptation overcome by the assaults of erroneous opinions in Religion is by the just judgement of God permitted for a punishment upon them for as it is in the way of sinfulness one sin is commonly the punishment of another God most justly withdrawing the assistance of his divine grace from such as wilfully transgress his most holy Lawes Peccatum quod non per poenitentiaÌ„ diluituâ— mox suo pondere ad aliud trahitur Greg. So that when sin saith the Father is not washed away with the tears of repentance the weight thereof sinks the soul into the puddle of following sins His own iniquities shall take the wicked himself and he shall be holden with the cords of his sins Prov. 5.22 So it is in the way of Error they who receive not the truth in the love and life thereof which is sound and sincere obedience thereunto For this cause God shall send them strong delusions that they should believe a lie that they all might be damned who believed not the truth but had pleasure in unrighteousness 2 Thess 2.10 11 12. So Saul for his disobedience 1 Sam. 15.22 23. The Spirit of the Lord departed from him and an evil spirit from the Lord troubled him 1 Sam. 16.14 So Ahab for his many abominations refused to ear â—â—hthe voice of the true Prophet Micaiah and listned to false Prophets to his own ruine and destruction 2 Chron. 18. And so Judas whose faith in Christ was never sound but his Religion lay in his purse not in his heart was therefore suffered to be tempted and eternally ruined by that temptation to betray his Master 3. In respect of the sound and sincere professors of Christianity God permits Heresies for many useful and profitable reasons 1. That those smaller errors and mistakes wherewithall through ignorance or misperswasion the understandings of many good men are infected might by the opposition of Heresies be cleared and done away and the chaffe by the fan of temptation be winnowed Datam scimus Sa anae potestatem ut servos Christi cribâ—aret ut quod de trinco inveniri pâ—ssit hâ—rreis â—ungeretur quod de his ad ign um alimenta transiret Anacleti epist and sifted from the purer grain so saith an ancient Father of the Church We know that power is given to the Devil to winnow and sift the servants of God that what is found to be sound and good wheat might be gathered into the barn and carefully treasured up in the stedfast belief thereof and what proves but chaffe and fit for the fire might be shaken off The inundation of heresies being one of those fiery trials whereby every mans work shall appear whether it be gold silver and precious stones to be continued or whether no better then wood hay and stubble which too often is built upon the same foundation with the other and to be consumed 1 Cor. 3.11 12 13. 2. Heresies are permitted to scoure off the rust of idleness sloth negligence and carelesness in matters of faith they
and counterfeit number of professors and 't is dangerous in that many are thereby seduced and perish The great danger of Heresie and Schism will appear if we consider 1. The infectious nature of them how easily this spiritual plague doth sease and how fast it cleaveth to the depraved soul of man There is no question but if holy truth could be discerned by mortal eyes in its native beauty and lustre there is nothing that would so much attract and ravish the soul whether we respect the cause thereof as being a beam displaid from the divine light of heaven or its effect being the perfection and joy of the highest faculty in man the understanding in both respects there 's nothing so illustrious and lovely in it self as holy Truth that therefore which makes errors and lies so plausible and infectious is not their own natural stamp and quality which is deformed and hateful but the counterfeit dross of seeming Truth wherewithall the Devil doth gild and paint and cover their deformities nor could the devil ever obtrude his lies and errors but that they are gilded over with holy and religious expressions and intermixt also with many wholsome and profitable truths and thus doth this Prince of darkness transform himself into an Angel of light that he may at once both amuse and betray the deceived souls of men through a spiritual to an eternal darkness But as sin is the more sinful and dangerous Ibi vitiorum illecebâ—ae sunt ubi tegmen putabatur viriutum Hier. in Eccl. the more 't is palliated and clothed with the name and attire of vertue because saith Hierome In those veils and covers of vertue the snares of sinfulness and vice do secretly lurk So errors in Religion are the more deceivable and destructive by being arayed in the garments of truth and integrity for thus they appear to the outward view of the unskilful more true saith Irenaeus then truth it self even as a counterfeit jewel made bright and sparkling by Art Si quis aquae mixtum gypsum dans prolacte seducat per similitudinem coloris sic de omnibus qui quolibet modo depravant quae sunt Dei adulterant veritatem Dei. Lacte gypsum male miscetur Irenae l. 3. c. 19. so deceives the eyes of the unskilful Lapidary that he prefers it before the true and genuine Diamond or as poyson secretly mixt with wholsome food passes for good nourishment or as well mixed whitelime by the likeness of its colour passes for milk Sunt quidam vaniloqui mentis seducteres non Christiani sed Christum mercantes cauponantes verbum Evangelii qui venenum erroris commiscentes dulci blandimento sicut oenomeli ut qui biberit illius potus gustabilem sensum dulcedine captus in observanter morti abdicatur Ignat. ep ad Trall so the untempered mortar of false Prophets Ezek. 22.28 for the sincere milk of the Word 1. Pet. 2.2 To this destructive quality of error the holy professions and strict austere outward actions of Heretiques do much conduce no man so pure in their own eyes none so seemingly pure and holy to the outward view of other mens eyes none more zealous in their way none so full of religious phrases and Scripture expressions their crossed armes down-cast eyes neglected gestures garb and attire seemingly bespeak them men altogether weaned from the world and whose conversation is in heaven Sed latet anguis in herba when under all these fair and goodly appearances there lies secretly the serpentine poyson of error falshood and lying vanity of minde they do not only hereby deceive themselves but mightily seduce and deceive others also For there is nothing saith Chrysostome does so much destroy Truth and Holinoss Chry. Hom. 19. in Mat. 7. as counterfeit truth and feigned holiness for the evil which is manifest is shun'd and avoided as evil but evil covered under the shew of Good is not therefore avoided because not known to be evil but is received as good and holy and doth therefore destroy that which is good by being intermixt therewith And thus saith he the servants of the Devil do most wickedly corrupt and deprave the holy Christian Religion whilest they pretend to be themselves good Christians of whom our Lord therefore commands us to beware saying Beware of false Prophets which come unto you in sheeps clothing but inwardly are ravening woolves Mat. 7.15 2. The great danger of Heresie and Schism will further appear if we consider that they are ever productive and fruitful in all licentiousness and sinfulness of heart and life for Heresies being begotten by the Devil of the sinful corruptions of men hearts as is already noted cannot therefore have any other issue but of the same mold and temper whereof they are themselves begotten What ever therefore may be the external garbe and appearance of holiness which Heretiques generally do put on and how ever pure they may seem in their own eyes yet are such who are not washed from their filthiness Prov. 30.12 and however they may justifie themselves with the Pharisee yet are they not therefore just before God but rather the further off from justification Some of them you shall hear to brag much and boast of the Spirit and yet very fruitful in the lusts of the flesh For saith the Apostle whereas there is among you envying and strife and divisions are ye not carnal 1 Cor. 3.3 To talk much against the vanities of the world and to be themselves worldly minded for so saith S. John of false Prophets They are of the world therefore speak they of the world and the world heareth them 1 Joh. 4.5 To profess and make a great shew of humility and obedience and yet as S. Jude observes The despise government and speak evil of dignities vers 8. To be righteous and just persons and contrary to the rule of righteousness they render not to all men their due tribute to whom tribute is due custome to whom custome fear to whom fear belongeth honour to whom honour appertaineth Rom. 13.7 No men ordinarily profess more zeal to Religion then Heretiques and to the pure worship of God in spirit and in truth yet none do more maim corrupt and deprave Religion and undermine Gods holy worship the greatest heat of their zeal being laid out and exercised in crying out against parts and essential branches of Gods service some against Gods Commandements others against the Articles of the most holy Faith others against that all-perfect form and pattern of devotion the Lords Prayer some against publique prayers others against the Sacraments some are against the places others against the times others against the persons devoted to the sacred service of God and others sacrilegiously rob him of the means and maintenance of his service S. James tels us Pure Religion and undefiled before God is to visit the fatherless and widowes and to keep our selves unspotted of the world Jam. 1.27 And yet 't is
conform to his example He had his feigned Visions Paulus Odor bornius in vita qâ—at l. 2. and Revelations also and yet a greater Tyrant and a more bloudy villain Christendome hath not seen The Scribes and Pharisees of the Jewish Church and the Novatians and Donatists of the Christian were far greater pretenders to piety and strictness of life then the truly orthodox of either Church and yet very great and notorious Schismatiques Not to be cousened therefore with fair and goodly pretences of any party or sect of men how seemingly holy and zealous soever and pretending that they have Christ that they have the Spirit that they only are in the right when they are deeply involv'd in an abysse of errors our Lord hath fore-arm'd us with sound and saving counsell Mat. 24.23 c. Then if any shall say unto you Lo here is Christ or lo there believe it not for there shall arise false Christs and false Prophets Wherefore if they shall say Behold he is in the desert goe not forth behold he is in the secret chambers believe it not for as the lightning cometh out of the East and shineth unto the West so shall the comming of the Son of man be Two rules for the avoiding infection by false Prophets under specious pretences are hence observable Habet unaquaecunque Haeresis vel certas mundi partes unde dâ— ecce hic ecce illâ—c 1. Every Heresie saith the Glosse is limited to some particular parts of the world and the infection is not universally diffused therefore 't is said Lo here or lo there If any man then shall limit Christ to his particular Church much lesse to his particular sect or fraternity believe it not for such are false Christs and false Prophets For the Truth displaid from Christ the Sun of righteousnesse Ne crâ—datur schismaticis nomine autem oâ—ientis occidentis totum orhem designat Gloss ordin like the light of the heaven is diffused from East to West or spread over the face of the whole earth which renders the Church i. e. all sound and sincere professors of the Truth as well Catholique as Holy Vel in occultis aut obscuris conventiculis curiositatem hominum decipit haeresiâ— Id. 2. Heresie and Schism seek out obscure and retired places and begin in conventicles and private meetings therefore 't is said Behold he is in the deserâ— behold he is in the secret chambers So the Apostle of deceivers also they creep into houses and lead captive silly women c. 2 Tim. 3.6 But Veritas non quaerit angulos Truth seeketh no lurking holes is not ashamed to appear in publique being like the light that shineth from East to West open free and manifest to all except forc't to retirement by persecution and violence 9. For the avoiding of errors 't will be necessary to observe further that a Truth is not to be disbelieved or rejected because 't is profest by lewd and licentious persons or maintained by a Church and people that are in other respects erroneous and misguided For Truth is Truth by what mouth soever it bee spoken and 't is the more confirmed to be Truth because 't is even by the enemies of Truth attested to be so The unwary neglect of this rule hath not been the least in let to manifold errors for 't is too usual with many to object both against orthodox truths and ecclesiastical orders on the one hand that this or that the Papists hold and against a strict careful conscientious life on the other that thus and thus the Puritans profess Hence many truths have been rejected for errors and many decent useful orders customes ceremonies and necessary acts of discipline have been cryed down as superstitious idolatrous and antichristian and the sacred body of religion it self is almost wholly turned out of the Church under the style of Popery Nor hath that piety and integrity of life which is required of particular persons escap'd better but under the notion of Puritanism hath been too much banisht from the lives and manners of men for fear of being branded with the guilt of Schism faction and separation 10 He that will not unawares headlong himself into the gulph of error must not presume upon any extraordinary infusion of Gifts and Graces from above but in all humility wait upon God in the use of means and the careful improvement of what gifts and graces he hath already received It is the manner of Heretiques and Hypocrites saith a learned man ever to pretend to high lights of the Spirit and to finde new Joh. Cast and unheard of waies of walking with God slighting all that is common though never so commendable and catching at all that is curious though never so dangerous and thus they lose themselves in their chymerical conceptions and pretending to refine ancient piety and truth are puft up with secret pride and presumption and grasp nothing but froth and vanity That there are such things as Extasies and more then ordinary ravishments of spirit and infusions of divine gifts and qualifications is not doubted but such supereminences only superexcellent souls are capable of neither yet are they afforded to all pious devout and heavenly minded persons that so none may presume to depend upon them but that every man should keep his station and walk humbly with his God not relying upon extraordinary inspirations in the neglect of ordinary means which is in many respects destructive and dangerous as in the former Treatise And although it be most true that the conversion of every man to the truth being a work of the Spirit is therefore sudden and at one instant or moment of time begotten and wrought in the soul yet notwithstanding our progress towards perfection and bliss in the waies of Truth and Holiness goes on step by step leisurely and by degrees The pathes of the just are as the shining light which shineth more and more to the perfect day Prov. 4.18 Both the knowledge of the Truth and the practise of holiness begins with dawnings like the light of the day all darkness of ignorance and sin being not presently and in the same instant dispel'd and scattered but by little and little the light of Grace and Truth increaseth and still more and more clearly shineth towards perfection and we ascend from gift to gift and from grace to grace as the Sun mounts up by degrees to the vertical point not unlike the motions of the Angels upon Jacobs ladder Gen. 18.12 who although they had wings did not suddenly fly up and down but ascended and descended step by step so saith the Apostle Adde to your faith vertue to vertue knowledge and to knowledge temperance c. 2 Pet. 1.5 There be many now adaies wherein dissimulation and presumption so generally reigns who like to those heretical Messalians of old pretend to that perfection as to be above ordinances and means And although it be true that some few
divine celestial souls by their private fervent prayers holy desires heavenly contemplations zealous hungrings and thirstings pantings and breathings after God have a nearer and more close familiarity with him then in and by the use of external ordinances is attainable yet so to be above ordinances as to live without them is to live besides the rules of the Gospel and not to submit to the Law and government of Christ which is in effect to say with those rebels in the parable We will not have this man to reign over us Whilest our souls do inhabit in these tabernacles of clay God hath appointed us to receive his blessings by means sutable to our condition And to have our blessedness dispensed by Gods immediate hand is not to be hoped for till we have our consummation with the blessed Saints and Angels of heaven In the mean time let us take heed lest whilest we exalt our selves to be equal with the Angels we fall not lower then the state of good men and prove like hollow vessels all sound and no substance all prattle and pretence without the soundness and sincerity of pure and undefiled Religion He that will rise to perfection must fall low in his own estimation 1 Pet. 5.6 Humble your selves If in all humility and obedience we keep within that line of duty which God in his good providence hath drawn about us he will in his due time exalt us to such a measure of gifts and graces as shall best conduce to the advancement of his service and our own salvation 11. Lastly he that will carefully avoid all erroneous opinions in Religion must not dwell so much in disputes and argumentations in the things of God as in the conscientious practise and careful obedience unto his most holy Laws 'T is not true Religion that is only notionary in the brain nor that a godly zeal that only dwels upon the tongue they must be also practical in the heart and have their influence upon the actions and manners of our lives conforming them to that all-perfect rule of righteousness which is the will and command of God There was never more talk and prattle of Religion and yet never less practise all the fire of holy zeal is spent in preaching and hearing disputing and wrangling and the maintenance of sects and factions whilest obedience to Gods Commandements lies a bleeding and the sincere practise of Christianity which is the life thereof is neglected all the sap of grace being wasted in the production of leaves no fruits of truly pious and charitable actions appear which is not the least cause of such universal apostasie from the Truth For whilest Religion is not setled in the heart and thence breaks forth into the actions of a holy life but floats aloft in the fansie and descends no lower then the ear or tongue to hear and talk of it thus it does but render the minde sickle and apt to receive the impression of every new and strange opinion how erroneous soever if it wear but the garments and appear in the colours of the Spirit of grace and truth It is also sad to observe how eagerly men contend for shadowes in the loss of the substance how strict and curious many are in smaller matters and things of indifferency whilest the essential duties of Christianity are slighted A spice of that old hypocrisie of the Scribes and Pharisees who paid tithes of mint cumin and anise but omitted the weightier matters of the Law judgement mercy and â—aith Mat. 23.23 There is no readier way to give stop to the current and stay the violent inundation of Heresies amongst us then that professors of Religion would be more careful of religious practises then studious of opinions more industrious to subdue their carnal and worldly lusts and to cherish all inclinations to pious and charitable actions then to move questions and raise disputes in religious matters undoubtedly more practise of Religion and less dispute about it would much wither the tares of error now in their full growth and make those holy orthodox truths appear in their proper lustre which are now obscur'd in the bustle of unnecessary contentions and lost in the confused heap of variance and vain opinions 12. There are two practical points of holy Christian Religion which are great antidotes and preservatives against the delusions of Satan if carefully and conscientiously performed viz Prayer and Fasting this being as 't were the body and the other the soul of true practical piety And the concurrence of these two together a religious Fast with a pure and fervent Prayer is armour of proof against the most violent temptations of Satan either to sinfulness or error when nothing else will enchain the Devil and quell his temptations he is cast out by prayer and fasting Mar. 9.19 Prayer is that whip which drives the Devil out of the temple of the Heart and Fasting makes this whip more sharp Oratio daemoni flagellum Iejunium orationem reborat Bern. vigorous and piercing Prayer is that chain which ties up the Devil from the infusion of his seductions and deceits and by fasting we strengthen the chain and make it hold 13. But a threefold cord is not easily broken If therefore we shall adde to our Prayers and Fastings Eccl. 4.12 the exercise of Christian Charity avoiding all malice and hatred all uncharitable censures bitter railings and envyings one of another which are too usual with persons of different perswasions and shall with all meekness of wisdome long-suffering and forbearance endevour each others instruction and direction in the waies of truth and holiness against such powerful spiritual weapons undoubtedly the spirit of error shall not have strength to prevail whilest through the mean of a lively faith these holy actions receive their efficacy and value from the meritorious death and sufferings of our dearest Lord and Saviour who by his death hath overcome him who had the power of death the Devil and all the spirits and powers of darkness all whose black and mischievous designs and secret insinuations of error and deceit are annihilate and deaded and from them all we have redemption through faith in the bloud of Christ Blessed Lord who hast built thy Church upon a rock and promised that the gates of hell should never prevail against it Behold O Lord how that infernal spirit of error and delusion hath prospered and prevailed amongst us O God the heathen are come into thine inheritance thy holy Temple have they defiled and made thy Church an heap of confusions and disorder We are become an open shame unto our enemies a very scorn and derision to them that are round about us Lord how long wilt thou be angry shall thy jealousie burn like fire for ever O remember not our old sins but have mercy upon us and that soon for we are come to great misery Help us O God of our salvation for the glory of thy name O deliver us and be