5.2 4 7. and overthrew the faith of some The Church of Galatia hath those that joyn Judaism with Christianism the Ceremonial Rites with the Evangelical Mysteries The Church of Coloss hath those that patch Philosophical Notions to Gospel Truths Col. 2.18 and the Worship of Angels to the Worship of God The Church of Pergamus hath those that assert the doctrine of Balaam and the Nicholaitans Revel 2.14.15 The Church of Thyatira hath those that teach it lawful to commit fornication Revel 2.20 and eat things sacrificed to Idols Yea so plentiful was the increase of these Tares that in the Primitive and Purest age of the Church to St. Augustines time which was about the fourth Century August l de Haeres c. 88. no less then Eighty eight Sects of Heresies were sprung up in the Church each divided one from another and all from the truth How many Heresies there are amongst us passeth my skill to reckon as much as it doth your judgments to ghess Since we may say of London what was once said of Africa Semper aliquid apportat novi it always is bringing forth someâ—hing new as that Countrey some new Monster so this City some new Heresie Here at Congregational Meetings Heresies engender as there wilde Beasts at the Rivers still begetting by their ungodly mixture of Opinions some monstrous new Heresie so that to give you a view of all the Sects of our age were to lead you thorow all Africa And as before we could pass thorow that Countrey there would be some new monster so confident I am before we could well pass thorow those Sects there would be some new opinion some new opinion which we had not met with some mungrel Heresie new hatcht which we thought not of Oh how do the Anabaptists by a corrupt mixture of opinions as those African Beasts by an unnatural mixture of Seeds how do they engender with the Novatians and beget a mishapt brood called Separatists Again how do they engender with the Apostolici and beget another as deformed a brood called Levellers They engender with Donatus and are called Brownists they engender with Montanus and are called Enthusiasts they engender with Cerinthus and are called Millenarians they engender with Priscilianus and are called Familists and upon other prophane and heretical mixtures are engendred the Antinomians the Adamites the Libertines with many very many other too numerous to be numbred and too horrid to be mentioned And to all these extends our Apostles Oportet in the Text Quest There must be even these Heresies amongst us Answ Must but how Why from the Devils tempting in malice Mans consenting through Wickedness and Gods permitting in Justice 1. The Devils tempting in malice He is that implacable enemy of Christs Church and Truth who seeks all opportunities and pursues all occasions of her mischief and ruine sometimes infesting her with bloody persecutions sometimes seducing with corrupt doctrines always disquieting with hellish temptations 2 Chro. 18.21 This that lying spirit in the mouth of all false Prophets Matth. 13 28. this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the enemy which soweth Tares in the Lords field Revel 12.9 this that old Serpent which seduceth the Nations And therefore our Saviour calls the Congregations of Hereticks Revel 2.9 the Synagogues of Satan 2. Mans consenting through wickedness It is with too too many as with Judas and Ananias Satan hath filled their hearts even with Treachery and Treason against Christ and his Church with Hypocrisie and Hate against his Holiness and Truth So that what was said of Aretine that foul mouthed Italian may be too truly said of the Hereticks in our times Quicquid Diabolus audet cogitare hi audent proloqui What the Devil dares suggest to the Thoughts these dare utter with their Tongues Satan is not more ready to suggest then some men to broach that doctrine which is blasphemous Hieron Apol. Adv. Ruff. l. 2. For this St. Jerome called Arrius Daemonium meridianum The Noon-day Devil so high was the impudence of his Blasphemies 3. Gods permitting in Justice What Heresies are amongst us God could in his power and providence prevent but he rather wills in his Wisdom and Justice to permit ordering and disposing the end to be his own glory and his Churches good True Heresies God forbids and yet he permits he forbids in his Word yet permits in his Providence and thus Miro ineffabili modo by an admirable and ineffable manner Non fit prater ejus voluntatem quod fit contra ejus voluntatem that is not done beside his will in the disposings of his providence which is done against his will in the precepts of his Word August En. chir c. 100. so St. Augustine And that God permits men to fall or rather run into Heresies we say it is in Justice even according to that rule of equity given by St. Paul 2 Thes 2.11 12. where the Apostle tells us That because men receive not the love of the truth that they may be saved They are given up to strong delusions to believe a lie whereby they are damned Thus then upon Satans tempting in malice Mans consenting through wickedness Gods permiting in Justice Upon this is founded the force of the Apostles Oportet in the certainty of event There must be also Heresies Applic. Socrat. Hist l 4 c 27. August de Heres c. 72. To reprove and convince those Licentious men of folly and prophaneness in whom Themistius the Philosopher and Rhetorius the Heretick are revived though not by a transmigration of Souls yet by a transmission of their opinions imagining yea asserting that by diversity of Judgments and variety of Opinions God does gloriam suam illustrare illustrate his own glory and so a man may be saved of any Faith of any Religion But sure I am he who believes a man may be saved of any Religion is not himself of the true Religion and that of Leo is most infallibly true Nisi una sit Leo in Nativ Dom. Serm. 4. fides non est Faith is not at all if it be not one And so that must needs be contrary to the truth of Faith which is contrary to the unity of Faith especially if that of St. Paul stand firm Eph 4.5 as There is but one Body so but one Spirit and as but one Lord so but one Faith Indeed God is truth and reason then tells us there can be but one Truth as there is but one God And further from hence it appears That to assert Toleration of Heresies from the Word of God is it self most Heretical and intolerable We read of Julian alone that gave Toleration of all Sects and he was an Apostate whose aim and end was not a regard to tender Consciences but the destruction of Christs Church If Heresies were to be tolerated in vain had St. Paul given in charge unto Timothy saying A man that is an Heretick reject Yea Tit.
able to save unto the uttermost all those that come unto God by him Let thy Conscience then O dejected Penitent object the hainousness of thy sins and raise them to the greatest height by all aggravating circumstances as being committed against the dictate of reason and the light of knowledge as being reiterated again and again after solemn resolutions and the gracious enlightenings of the Spirit here thou being truly sensible of thy sin mayst not despair of mercy seeing Christ is not only able Heb 2.17 but also willing to save those who come unto God by him Rev. 12.10 even unto the utmost of what their Consciences can accuse or Satans malice aggravate The Rules of Direction 1. Raise thy faith and this by a frequent meditation upon the promises of grace and life By which meditation the soul shall the better suck out the sweetness and digest the nourishment of Gods mercy and truth And because Pattern prevails above Precept take this Instance for thy imitation Suppose thou fixest thine eye and thoughts upon that blessed truth and comfortable Text of S. Paul's This is a faithful saying 1 Tim. 1.15 and worthy of all acceptation that Jesus Christ came into the world to save sinners of which I am chief Upon this let thy soul dwell a while by serious meditation and in these or the like expostulating thoughts let thy faith gather strength and renew its vigor How Jesus Christ came into the world to save sinners What was this the very end and purpose of Christs coming in the flesh and suffering on the Cross that he might bring men sinful men to salvation O divine Cordial to an afflicted soul O sweet comfort to a penitent Sinner I am convinc'd the words are gracious but how shall I be assured the saying is true Why it is the Word of God and shall I then distrust its truth Vain heart be not so deceitful it is a faithful saying this a saying as firm as God is holy as true as Truth it self But what right have I I so vile a Wretch to so divine a Truth Why my right lies in Gods mercy which here extends to all That Jesus Christ came into the world to save sinners it is a saying worthy of all men to be received Of all men sure then in that all I am included my particular is involv'd in this general Ps 78.41 Isa 59.1 for who shall limit the Holy one of Israel Ay but will God have respect to so hainous a sinner Have not my grievous sins made me unworthy of so gracious mercy Jam. 2 13. Yes unworthy but not uncapable It is the glory of Gods mercy to forgive sins the greater then my sins the greater his glory in their forgiveness Though then I be the chief of sinners I will rely upon my God in my Jesus for his chief of mercies and so resolve to apply the truth and comfort of this Evangelical doctrine delivered by the Apostle that this is a faithful saying and worthy of all acceptation that Jesus Christ came into the world to save sinners of which I am chief Thus in thy greatest dejections endevour to raise thy faith by meditation on the Promises to the greatness of thy sins opposing the riches of Gods mercy to the horror of thy guilt the fulness of Christs merits both unmeasurably infinite and gracious And as the skill of a Physician is the more eminent in curing a dangerous sickness Rom. 5.20 so is the goodness of Gods mercy more glorious in pardoning and the power of his grace more evident in healing hamous sins Bonitas invicta non vincitur infinita misericordia non finitur Gods invincible goodness is not by sin conquered nor his boundless mercy by guilt limited And therefore may he alone despair of pardon who can be more wicked then God is gracious And as for the merit of Christ it is a superabundant merit Though the purity of all the Heavenly Host is not able to wipe off the stain nor their death sufficient to expiate the guilt of the least transgression Joh. 1 29. 1 Joh. 1.7 2.2 yet is the least drop of the blood of the Son of God an expiatory sacrifice for the whole World how much more then shall these his streams of blood be sufficient in their fulness of merit for the most hainous sins of a relapsed Saint There may be then some disease of body which is opprobriū medicorū past the Physicians skil to cure but no wound no distemper of soul can pose or puzzle the mercy of God or merits of Christ to heal We cannot then dishonor Christ more then to distrust his grace and love to undervalue his merits and blood Joh. 15.13 Rom. 5.8 especially he having given so great a testimony of his love by his death and made so firm a Conveyance of the merits of his death in his promises yea and vouchsafed so sure a seal of those promises and of that merit in his Sacraments Be it so then O thou dejected and afflicted soul be it so that thy troubled Conscience does rage as the sea with uncessant accusations be it so that sin and hell besiege thee round with the bitter terrors of everlasting death and that now the waves and surges of temptations swell and overflow thee yet shalt thou not faint not sink not perish 1 Pet. 1.5 whilst the Son of God supports thee through faith in his merits a faith fixt upon the promises of grace and life in which promises thou mayst behold thy sins thy hainous sins thy mountain-sins swallowed up in the Sea of his blood yea thou mayst behold thy guilt thy horrid guilt long since cancell'd on Golgotha Col. 2.14 and expiated by the death of thy Redeemer 2. Renew thy Repentance and this in a deep contrition of heart and sincere humiliation of soul There being no flying from God but by flying to him no flying from his wrath but by flying to his mercy for which we have the comfort and encouragement of a gracious Advocate of a perfect Mediator 1 Joh. 2 1. 1 Tim. 2.5 Christ Jesus blessed for ever This of Contrition and Humiliation is that God calls for from revolting Judah Joel 2.12 and which he requires of all backsliding children even that they turn unto him with all their heart with fasting weeping and mourning Sighs and tears they are the Penitents best oratory for so saith David Ps 6.8 The Lord hath heard the voice of my weeping Know then O thou afflicted soul though thy relapses into sin may hide Gods countenance yet upon repentance renewed they shall not banish thee from his presence though they beget a strangeness for a time yet shall they not beget a parting for ever And so however Satan aggravating thy sin may cloud the Joy yet shall he not take away the God of thy salvation Now to further thy raising thy faith and renewing thy repentance look upon the
practice and pattern of Gods Saints the grace and mercy which God hath vouchsafed to them in Christ not being only for their own salvation but also for others instruction For this cause saith the Apostle I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting For a pattern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a compleat Image in whom men might view as most lively drawn forth the exceeding abundant grace of Christ in receiving to mercy so cruel a Persecutor of his Church and so horrid a Blasphemer of his Truth that so humble Penitents being more invited with the riches of Christs mercy and merits then discourag'd with the hainousness of their own pollution and guilt might believe on Christ the Saviour of the World unto everlasting life Indeed we soonest convince by argumen s drawn from our own experience Ps 27 13 14. Ps 34.11 Thus we make it an ordinary Medium and Method of perswasion to one in sickness saving Make use of such a Physitian for when I was taken with the like desperate disease he administred to me safe Physick and by Gods blessing hath wrought upon me an unexpected cure Luk. 22 32. Thus S. Paul converted David repenting Peter restored and others of Gods holy and now blessed Ones they seem to comfort and raise the dejected Sinner and relapsed Saint with arguments drawn from their own experience Why vain man dost thou delay to seek cure for thy wounds healing for thy sickness Take a Physitian upon our recommendation of whose grace and goodness of whose ability and skill we our selves have had so long and so large an experience and let not the distemper of thy disease make thee despair of cure our filthiness hath been as great as thine yet the blood of Christ hath cleansed us our wounds as deep as thine yet his balm hath cured us our souls as fainting as thine yet his grace hath revived us Do thou then exercise faith and repentance according to our example and thou shalt partake of grace and salvation according to our experience 3. Observe the most soveraign and sacred Restorative left us by Christ a worthy partaking the blessed Eucharist What can be a more divine Cordial to the fainting soul what more soveraign remedy to a wounded Conscience then the Covenant of Grace firmly seal'd the merits of Christs death really exhibited and the earnest of the heavenly inheritance visibly convey'd The whole sum of that Tremendum Mysterium that dreadful mysterie as the Antients call it the blessed Eucharist it is this the Communion of the body and blood of Christ 1 Cor. 10.16 in which Communion our Lord Jesus Christ powres forth h himself in the abundance of his mercy and riches of his merits He communicates himself as the Treasury of all Goodness the Fulness of all Graces Joh. 1.16 the Fountain of all Blessedness Wherefore then O thou afflicted soul having raised thy faith and renewed thy repentance attend the sacred solemnity of the blessed Eucharist thereby to have thy pardon seal'd thy weakness strengthened thy Corruptions subdued thy Peace of Conscience restored thy Joy of the Spirit enlarged and thine assurance of Gods love confirmed The Objections answered Here several Objections are made by the distrustful and doubting souls 1. Obj. Against the immutability of Gods love and stability Obj. 1 of his Covenant That sure God is not bound to perform the Promise when man neglects to fulfill the Condition and therefore though God do not forsake us yet we leaving him he may justly cast us off and reject us Ans True yet know concerning the faithful whom God hath received into his Covenant of grace Answ as he hath obliged himself never to depart from them so likewise to communicate that grace whereby he is ready to support and sustain them that they shall not totally and finally fall away from him Jer. 32.40 Heb. 8.10.12 And hereby it is that their backslidings though many yet are not perpetual but that fear God puts into their hearts doth restore them and that love he bears unto their persons doth accept them Wherefore as the house and ground stands firm though to distempered brains they seem to totter so the grace and covenant of God stands unmoveable though to distrustful hearts they seem to waver Lippientibus singularis lucerna numerosa est says Tertullian A fit allusion here As to a weak eye the candle which is single seems to have a double light so to a weak faith the Covenant of God which bears a single truth seems to carry a double sense So that notwithstanding all the doubtful Quaere's of a troubled heart and distrustful mind this remains as the surest and safest comfort of Gods children that He who is their Father is unchangeable in his love and constant in his promise 2. Obj. Against the merit of Christs passion and the benefit of his Obj. 2 intercession Some languishing and dejected soul may be so far from making the former testimonies of Gods love to be an encouragement for his rising that the thoughts thereof the more deject and cast him down and the merits of Christs passion with the vertue of his intercession are so far from administring him comfort that through despair they increase his sorrow and horror of soul Objecting that of the Apostle when he says Heb. 10.26 If we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sin and if so what will avail us Christs passion and intercession Answ To explain the true meaning of this Scripture is to repel the force of this objection Wherefore know Ans that if we examine the circumstances of this Text it will plainly appear that by sin here the Apostle doth mean the sin of Apostacie forsaking Christ and falling away to Judaisme a sin frequently committed in those times and sharply reproved in this Epistle And that this is meant of the sin of Apostacie the very Greek word does hint it somewhat to us which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word which denotes a defect on and falling away and that being as the Apostle expresseth it after the receiving the truth it can be rightly interpreted of none other sin but that of Apostacie And indeed the Apostle here speaks after the manner of the Hebrews with whom Apostacie was called sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As a fall ng away to Idolatry then with the Hebrews so falling away to Judaism with the Apostle is peculiarly called sin as indeed the sin most hateful and abominable And to them that thus sin by Apostacie v. 29. there remains no more sacrifice for their attonement for that they have counted the blood of the Covenant an unholy thing and have done despight to the Spirit of grace Yet more plaâ—n They who denied their Christian profession and fell off to Judaism could
and salvation Rom. 8 33. oh how will it at once raise the mind with wonder and fill the soul with comfort and this in beholding how in every link in every mysterie Mercy and truth do meet together Ps 85.10 righteousness and peace do kiss each other O thou afflicted soul how will it strengthen thy faith and thereby confirm thy peace yea enlarge thy joy To behold Christ seal'd by the Father to the office of Mediation Joh. 6.27 1 Tim. 2.5 Luk. 4.18 1 Tim. 3.16 and anointed by the Spirit to the work of Redemption which Redemption he hath perfected by his Passion declared sufficient by his Resurrection and applies as effectual unto his Church in his Intercession So that S. Paul makes it his confident challenge to all in heaven in earth and hell saying Who shall lay any thing to the charge of Gods elect Rom. 8.33 34. Magnificentissima conclusio Bez. in loc it is God that justifieth who is he that condemneth it is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us 2. Humbly applying the Promises of life In this exercise of faith O distressed soul thou shalt experimentally find and feel how aptly the Graces of the Spirit are resembled by fire for that as fire by burning Mat. 3.11 so grace by exercising it further enlarges and spreads it self Thus Charity is increased by loving Patience by bearing Mercy by compassionating and Faith it self by believing The best exercise of Faith then is in application of the Promises and the best application of the Promises is in the supplication of Prayer when in a devout fervor we urge God with the truth of his Word and cast our selves upon him in his free grace for the performance of his Promise which as it is made so is it made good in Christ Jesus unto the faithful 2 Cor. 1 20. 3. The Grounds of Comfort as to a distrust of the sincerity of Repentance 1. A man may be truly sanctified and so through the power of grace in the work of the Spirit a sincere Penitent notwithstanding the reliques of sin to hinder his progress in holiness This we have made good by the example of S. Paul who in an high accent of sorrow and a full confession of guilt complains of a body of sin a law in his members and a being brought into captivity to that law of sin Rom. 7.23 24. which sin though it rules not as a King it hath no willing and ready obedience yet it sometimes bears sway as a Rebel and prevails upon the soul so that with the Apostle the good which he would v 15 19. that he does not and the evil which he would not that he does And this S. Paul speaks of himself not as personating the unregenerate estate which many do imagine but as engaged in the spiritual warfare as S. Augustine hath determined For observe S Aug lib. retr v. 18. v. 22. v. 25. to will saith the Apostle is present with me and what is it not the Spirit of grace that thus sanctifies the will Again I delight in the law of God after the inward man this the voice and the practice too sure of a man regenerate Again With my mind I my self serve the law of God Here the Apostle is certainly either a Saint or an Hypocrite Wherefore then from the example presented it is evident a man may be truly sanctified and so through the power of grace a sincere Penitent notwithstanding the reliques of sin which hinder his progress in holiness 2. The more stirring motions and prevailing power of corruptions is not always from the greater impiety but oftentimes from the fitter opportunity to sin Know then O thou afflicted soul though opportunity doth not beget yet it is worth thy enquiry whether it doth not help to bring forth thy sins of infirmity It may be thou art apt to be more angry and passionate then formerly but is it because thou hast less meekness or more provocation It may be thou findest unclean affections more defiling then formerly but is' t because thou hast less chastity or more temptation It may be thou feel'st more grudgings of impatience and distrust then formerly but is it because thou hast less faith or more affliction Mat. 26.35 compar d with v. 56. 2 King 8.12 13 No man knows what corruptions are in him till he be tempted and that occasion and opportunity by an unhappy midwifery bring them forth Besides the difference of thy condition in the world may have made a difference of estate in thy soul Thou art now it may be at ease and rest and if so know the Birds appear in a calm which hid themselves in the tempest Active imployments yea Deut. 32 15. Jer. 48 11. and an afflicted condition in the world silence and still many corruptions which when we are at ease then they appear and shew themselves not that lust hath then more more life but more advantage not more strength but fitter opportunity 3. Thy sight of sin is from more light of Grace Rom 7 7.8 9. Eph 4. â—8 1 Coâ— 6 11. Rev. 3.17.18 and thy sense of sin from more life of the Spirit Oh how many lustings and sinful corruptions are there which the soul till exercised in the ways of holiness takes no notice or knowledge of So that thy corruptions increased in their number at which thou art so much dismaied do not necessarily argue that thou hast formerly less iniquity but rather that thou art now able to make a more clear and full discovery of thine iniquity which discovery of sin is a good argument to proâ—e the growth of grace For as the dust and atomes in the air are not discern'd till the Suns beams present them to the eye so the lusts and corrupt affections of the heart they are not seen till the Beams of divine light do make their discovery to the soul The Rules of Direction 1. Apprehend aright what is the proper sign of a sincere Repentance even the hatred and detestation of sin accompanied with a striving and contending against sin which contention is to be continued weakening sin in its power till we mortifie it in its motions It is not then the not committing of sin which is in it self the proper sign of a sincere repentance For what were this but to send us to the Wilderness or the Cloyster for the only Penitents yea and not find them there neither seeing the sad experiences of the Godly do sufficiently witness that sins of infirmity and of daily incursion as Tertullian calls them they do too too often surprise the best of Saints Peccata quotidianae incursionis Tert. 1 Joh. 1.8 Ps 18.23 Heb. 12.1 and that in the best of duties Yea there is in most if not in all some particular sin of nature which by special appropriation we may with David call
their corrupt lives which they lead do lose that sound truth which they profess and so putting away a good Conscience make shipwrack concerning the Faith Dissolute men are very often given up to a reprobate minde And thus it becomes an equal dispensation of Gods Justice that Qui sciens recte non facit amittit scire quod rectum sit He that does not right when he knows it looseth the knowledge of what is right to do it Wherefore how often is it that we have seen debaucht and dissolute persons taken off from their open prophaneness and have become great Saints among Hereticks in their way of formal holiness And this hath been interpreted their Conversion and pleaded as a testimony of their Heresie being the way of truth Because forsooth it took them from their ways of prophaneness But all this while wretched men they consider not that when Satan hath engaged any in Heresie vail'd with a formal holiness he hath him more sure in his Net then when he was openly prophane in life being withal Orthodox in the Faith yea it is very usual Rom 1.21 That those who know God in the way of truth yet glorifie him not as God 2 Thes 2.12 in the way of Righteousness 2 Tim. 3.8 God justly gives them up to a blindness of minde to belâ—eve a lie and so for their being reprobate in their life they become reprobate concerning the Faith Know then O man to be taken off from open prophaneness and engaged in Heresies with a seeming holiness this is not thy thorow Conversion but thy further Reprobation I say it again Beloved and remember I have told it you To be taken off from open Prophaneness and ingaged in Heresies with a seeming holiness this is not a thorow Conversion but a further Reprobation And now assuredly whosoever thou art that through impurity and prophaneness art become reprobate in thy life thou art in the high-way to be drawn to Heresie and so become reprobate concerning the Faith and then the Devil hath thee sure unless some miracle of mercy doth deliver thee unless the Shepherd of Israel rescue thee out of the paw of the Lion by the power of his grace 3. Envy at some and admiration of others Above all the sinful affections Envy and Malice do most blinde the judgment of the minde and cloud the light of Truth from hence is that spirit of contradiction so common with Hereticks Tertul. Adv. Valent. c. 4. Valentinus aims at a Bishoprick and missing of his aim he is so full of envy and malice that he becomes head of an Heresie because he could not be chief in the Church Thus Arrius in envy and malice to Alexander Theodor. l. 4. Haeret. fab init Aug. de Haeres c. 69. Bishop of Alexandria and Donatus in envy and malice to Cecilian Bishop of Carthage they broach their Heresies and become ringleaders of their Sects to the great dishonor of Christs sacred Truth and the general disturbance of the Churches Peace And now what Envy and Malice does in some by an antipathy of hate the like does the esteem and admiration of others by a sympathy of love Vert. de Praescript c 3. when men do Ex personis probaré fidem non ex fide personas approve of the Faith from mens persons not of mens persons from the Faith Thus Nestorius out of a reverent and too affectionate esteem he had of his friend Anastasius Socraâ— l 7 c. 32 from him he sucked his error and heightens it to an Heresie denying the Blessed Virgin the Mother of Christ to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mother of God And thus Cyprian having Tertullian in so great admiration as to a Da Magistrum calling to his Amanuensis he used to say of Tertullians Works Vid. Tert. de Bapt c 15. de pudicit c. 19. Matth. 23.10 Give me my Master From him Cyprian received the first principles of his error of Rebaptization in his asserting the nullity of Hereticks Baptism Our Saviour will have us to acknowledge no Master but Christ none to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipse dixit none whose will we may make our Law Col. 2.3 his word our Rule none thus our Master but Christ In whom are hid the treasures of wisdom and knowledge He he is our Sacred Oracle to whom we are directed by a voice from Heaven with an audite eum hear ye him Matth 17.5 Joh. 1 14. him who is full of grace and truth who can neither deceive with error nor seduce unto sin but will so instruct our mindes and sanctifie our hearts as to order our lives and save our souls 4. A familiarity with Hereticks and a careless indifferency in mens selves The plague is not more catching pitch is not more defiling then Heresie which still is active and busie in gaining Proselytes and making Disciples unto Satan Wherefore from men of corrupt mindes and destitute of the truth 1 Tim. 6 5. St. Pauls gives Timothy the admonition of an abscede From such turn away withdraw thy self shun the congregations of Heresie as thou wouldst do an house infected with the plague that being more dangerous to the Soul then this to the body corrupt doctrine is more destructive to the spiritual health then corrupt air is to the corporal Who is there of you that have friends perverted by Heresies Are they not still urging you to read their Books to hear their Preachers and embrace their opinions Matth. 7.15 If so remember our Saviours admonition Beware of false Prophets lend them not too much your ear not at all your bosome yield them not too much your company by no means your intimate familiarity give them civil converse and communication but be not perswaded to their Churches fellowship and communion Whilest Hereticks are zealous to pervert and men are careless to preserve their Souls no wonder if so many be seduced to their destruction Isid l. 3. ep 191. Such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Isidore calls it such a laziness and sloth of spirit is upon many that they care not to trouble themselves with examining what is truth but as men indifferent in matters of Religion every easie perswasion of a friend is sufficient conviction of judgment to sway their Conscience and conform their practice to what is most Heretical and irreligious But Beloved as for you of whom I hope better things let me admonish you not to part with that precious treasure your souls and that more precious then your souls the Truth and Faith of our Lord Jesus Part not with them at least not upon such easie terms but upon any solicitations to Popery to Schism to Heresie call to your assistance and advice some able and faithful Confessor some reverend Father or learned Minister of the Church and if the person that solicites your seduction will abide the contest of a pious and prudent communication then you will have the opportunity
Ministers of Error and Schisms Teachers of Heresie and Blasphemy They go before they are sent Jer. 14.14 23.21 they will run before they are bid go But stop we them here in their haste and question we their Commission Dear Brethren ye that are so hasty to be Preachers tell us by what hand are you sent You will say by the Spirits Mission I ask then What is the outward Testimony and Warrant You answer You look not further then the inward call Strange that men dare pretend to a call beyond that of Timothy and Titus yea of Paul and Barnabas who though inwardly called yea extraordinarily immediately yet they had their outward Testimony their Ecclesiastical Warrant Acts 13.2 3. their Apostolical Mission and this by imposition of hands But further Some others there are who will not go but as sent and sent by Ordination too but tell us Dear Brethren by what hands are you ordained by what authority are you sent The former go without Mission you go but is it not by a forged Mission Those usurpe the Office Ministerial in execution do not you in execution and ordination too And where then is the greater guilt of iniquity but in the greater violation of the Ministry Wherefore to give you our Explication full I have three particulars to insist upon First That our Lord Jesus Christ did constitute a Ministry to be perpetuated in the Church Secondly That there is no admission into this Ministry but by imposition of hands in Ordination Thirdly That this admission into the Ministry by imposition of hands in Ordination was * Viz For the space of above 500 years after Christ never in the power of any meer Presbyter And these being proved it will easily appear from what hand to receive Ordination our lawful Mission into the Ministry our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye 1. Our Lord Jesus Christ did constitute a Ministry to be perpetuated in the Church Our Lord and Saviour as it was prophesied of him so it was performed by him the Government was upon his shoulder Isa 9.6 He the founder of Ecclesiastical polity the constitutor of Order and Government in his Church as being our Apostle sent from God our Prophet our great High Priest the Shepherd and Bishop of our souls the Head and King of his Church whose Ministerial Government shall continue 1 Cor. 15.24 till he come to give up the Kingdom unto his Father and God be all in all Now as the Father sent Christ Joh. 20.21 so Christ hath sent his Apostles and sent them to be a standing Ministry by a communicated power not seated in the people but in the Pastors of the Church who are to continue unto the end of the World even to the fulness of Christ and his Church as in the close of my Text and in the Epistle to the Ephesians Eph. 4.11 12 13. is most plain and evident If a Gospel Ministry was not established successive in the Church to what purpose did the Apostles themselves ordain and leave in charge to those Apostolick-men which came after them that they should ordain For so St. Paul left in charge with Titus for Creet and Timothy for Ephesus yea to what purpose hath the Spirit dictated St. Paul penned and the Church preserved the particular instructions who are to be admitted to Ordination if none were to be ordained How frivolous and useless were the Apostles setting down the Deacons and Bishops qualifications 1 Tim. 3. Tit. 1. Rev. 2.1 if they were to receive no Ordination And sure the Angels of those Churches were approved in their Ministry by Christ who held them as Stars in his right hand And that of the Psalmist Psal 45.16 St. Hierom. in loc Instead of thy Fathers shall be thy children St. Hierome applies to the Apostolical prefecture and presidency in Bishops Quia Apostolis à mundo recessis habes pro illis Episcopos filios Because the Apostles as Fathers being dead the Church hath her Bishops as Sons surviving in their stead 2. No admission into this Ministry but by imposition of hands in Ordination We read of Paul and Barnabas Acts 14.23 that they ordained Elders in every Church And for this purpose Tit. 1.5 St. Paul left Titus in Creet that he should ordain Elders in every City And that this Ordination had its outward ceremony of Imposition of hands nothing is more plain from Apostolical practise in Scripture and the continued custom of Christs Church But because men little regard the Churches custom we will wave that to insist upon the Apostolical practice Act. 6.6 Thus those seven persons commonly called the seven Deacons they are ordained to their intended Ministration by the Apostles And how Why by Prayer and Imposition of hands Acts 13.3 Again Paul and Barnabas are separated to the work of the Ministry and how with Fasting and Prayer and laying on of hands Again Timothy is received into the Ministry and though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by prophecy 1 Tim. 4.14 yet is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the laying on of hands Object 1 But some may say True as to the higher acts and offices of the Ministry as Baptism and the Lords Supper to be admitted to the dispensing of these Ordination may be requisite but not to the Preaching of the Word Answ I answer If Commission and Ordination be required for Baptism much more for Preaching the Word 1 Cor. 1.17 for this St. Pauls prefers before Baptism as being the more honorable and more weighty part of the Ministry And indeed most needful it is that none be admitted to publick Teaching but he that can declare his lawful Call and Ordination seeing upon this depends so very much the truth and peace the life and health the being and the welbeing of the Church yea of Christianity it self For if the office of publick Teaching lie open to all invaders and who pretends to the Spirit may take upon him to Minister the Word it will soon appear what Harvest we shall reap from such Seedsmen what mischiefs and miseries what Heresies and Schisms shall arise from such Teachers whose ignorance and boldness qualifies them for nothing more then Errors and Impieties Such as is the Teaching such will be the Church a Synagogue of Satan if taught by a spirit of Error and the spirit of Error still accompanies the spirit of Pride and a broaching of Heresie attends an invading the Ministry I ask the question then Is Publick Teaching a proper office of the Ministry that it is so sacred Scripture the Churches authority and divine Reason all prove and evidence St. Pauls testimony is plain and full when he tells us of publick offices given by Christ unto the Church Eph. 4.11 12. amongst which are Pastors and Teachers and these For the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ Now if
then that will intrust his liberty or estate to the judgment of a few puny Novices rather then the sage Baristers of the Law And what shall we intrust our Faith and in that our Souls to the opinions of Fanatick Enthusiasts and not rather to the Religious Pastors of the Church and faithful Preachers of the Gospel Yea let me propose it to the judicature of your own reason whether it be equal when any ware hath been judged warrantable or sophisticate by any of your companies that then the judgment of some puny Journeymen should be preferred The like case is in the Controversies of the Church and what will you have more regard to your wares then to your Faith to your commodities then to your Salvations and allow that in the Church which you will not admit of in your shop I urge this the rather because though we may say of our Church what Lyrinensis does of Origens family Vincent Ly◠cont Donat. c. 23. that it is illustrata mantyrio made glorious by Martyrdom such Martyrdom as no Church in the World can out-vy in its Crown of Glory yea beautified with the richest and most magnificent furniture of all kinde of learning yet as Iraeneus tells us of the Hereticks of old Iren. l. 3 c. 1. That they took upon them to be Emendatores Apostolorum Reformers of the Apostles so since that the Romanists have took upon them to be Emendatores Patrum Reformers of the Fathers witness their Index Expurgatorius yea we have them rose up amongst us who will be Emendatores Reformatorum such as reform our Reformers calling into question that Gold which the whole Company of Goldsmiths have tryed by the Touchstone Those Doctrines our Church hath examined and determined according to Gods Word and given Testimony too to those Truths sealing them with their blood Wherefore seeing in the publick ruptures of our Church Heresies and Schisms as in the broken Walls of a Palace Adders and Serpents do breed and multiply that you may avoid their infection and sting 1 John 4.1 Believe not every Spirit Non omni quia omni Believe not every Spirit because it will be every thing any thing but what it ought to be Eph. 4.4 believe that Spirit which is but one but one Spirit as but one Truth One truth delivered us by the faithful Pastors of the Church as by one mouth whereas the factious and heretical they are divided in their spirits Tert. de praescript c. 42. and their opinions so that Schisma est unitas ipsis as Tertullian tells us their unity is that of Schism not of Faith not of Faith for that hearkens to the voice and Ministry of the Church delivering the Word and Truth of God in which we are taught whatsoever Christ hath commanded In the farther prosecution of the two parts of our Saviours Instruction establishing to us the Authority of the Scriptures and the Doctrine of his Church we will resolve you three seasonable questions and clear unto you two vulgar Errors 1. Resolve you three seasonable questions which are these 1. What is the Authority of the Church compared with the Scriptures 2. How do we come to believe that the Scriptures are the Word of God 3. In doubtful cases how may we best interpret the Scriptures First What is the Authority of the Church compared with the Quest 1 Scriptures I answer Answ The Church of England keeps the middle path betwixt two extreams both by ways of Error she gives due honor to the Catholick Church but cheif honor to the sacred Scriptures whereas the Romanist exalting the Churches dignity debaseth the Scriptures Authority and the Sectary advancing the Scriptures Authority debaseth the Churches dignity Avoiding then the Errors of Papism and Faction we acknowledge with St. Paul Eph. 2.20 Quippè illud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tam de doctrina quà m de persona intelligendum Ambros de Fid. l. 1. c. 4. That the Church hath its Foundation fixt upon the Scriptures and from thence we infer infallibly the Scriptures cannot have their Authority derived from the Church And therefore St. Ambrose makes his challenge to the Emperor Gratian Nolo argumento credas sancte Imperator nostrae disputationi Scripturas interrogemus in terrogemus Apostolos interrogemus Prophetas interrogemus Christum quod multum Patrem interrogemus cujus honori studere se dicunt I desire not O sacred Emperor that thou shouldst believe our Argument and Dispute let us ask the question of the Apostles of the Prophets of Christ What shall I say more Let us ask the Father whose honor they say being Arians they contend for And we hearken with consent of judgment to that known resolution of Faith given by St. Augustine Audi non dicit Donatus hear Aug. ep 48. it is not said Thus saith Donatus thus saith Rogatus or thus saith Vincentius or thus saith Hilarius or thus saith Austine no but Thus saith the Lord. It is the Authority then of the Scripture which gives firmness of truth to the Doctrines of the Church Yet again we acknowledge what St. Paul affirms 1 Tim. 3.15 That the Church is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pillar and stay of truth in that as the Edicts of Kings are fastned unto Pillars so the Word of Truth the Gospel of Christ is committed unto the Church to be held forth in its genuine sense and proper interpretation to the view of all as the sole object of Faith So that the seat of saving Truth the custody of the Gospels promises the treasury of spiritual riches in a word the faithful depositary of Gods Word is to be found in Sion the City of the living God the Church of Jesus Christ And thus the Church does not give Authority to the Scriptures yet declares the Authority of the Scriptures she doth not impose a sense but expounds it So that the Church is the Heavenly Orbe in which the glorious light of saving Truth and Gospel Mysteries shines forth unto the Faithful Secondly How do we come to believe that the Scriptures are the Quest 2 Word of God In answer to this observe Answ Ep◠3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mysteries of the Gospel contain such a manifold wisdom as is the Angels astonishment so that needs must they be the Council of Gods Bosom not the invention of mans brain However then the Grammatical sense and Logical connexion of words and phrases be discerned by the common light of Humane Reason yet that of our Saviours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conviction of the Spirit John 16.8 1 Cor. 2.4 2 Cor. 4.2 and St. Pauls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstration and manifestation of the Spirit is a work transcending the skill a wonder surpassing the discovery of natural men here Omnis Platonicorum caligavit subtilit as Cypr. de Sp. Sancto All the subtlety of Plato's School is put to silence A Deo then
a Mother for fruitfulness this the Kingdom of Heaven this the Body of Christ this the Church Universal the Church Catholick which is invisible the object of Faith and not of Sense and therefore we say in our Creed I believe the holy Catholick Church Which holy Catholick Church ◠Tim ◠15 Cant. 6.8 as by S. Paul it is said to be Columna Veritatis the Pillar of Truth so by Solomon Columna Unitatis the Dove of Unity Indeed the Church can be but one because Christ her Head is but one who is the same yesterday to day Heb. 1◠8 and for ever The same 1. Objectivè in his Word yesterday shadowed in the Law to day shewed in the Gospel the New Testament being claspt up in the Old and the Old laid open in the New The Old Testament and the New like two concentrick circles they differ in their circumference yet agree in one center and that center Christ 2. As Christ is the same objectivè in his Word so is he the same subjectivè in his Attributes his Wisdom Goodness Power yea dignity and authority one and the same Shepherd of his Flock one and the same King of his people one and the same Head of his Church 3. The same effective in the gifts and graces of his Spirit in the power and efficacy of his Word and of his Sacraments Now the light of the Gentiles Luke 2.32 as before the glory of his people Israel as yesterday to Abraham Isaac and Jacob so to day he is to as many as believe on him Jesus a Saviour And if thus but one Head then necessarily but one Body if but one Christ then but one Church But one Church however it receives its divers names of distinction according to its different degrees of communion as being either militant or triumphant The Church militant in tempore peregrinationis in the time of her sojourning here in fear and the Church triumphant in aeternitate mansionis Aug. Enchi◠c 56. in the eternity of her dwelling with Christ in glory so S. Augustine Militant is that part of the Church which is on earth still fighting in a continued warfare against the flesh the world and the devil Triumphant is that part of the Church which now rest from their labours Rev. 14.13 who by the power of Christ have vanquish'd the powers of darkness and therefore with victorious palms in their hands clothed with the robes of glory they stand continually before the throne of God Rev. 7.9 15. and serve him in his temple Both these the Militant and Triumphant make up one Church Catholick Aug. ibid. one now in vinculo charitatis in the bond of charity and shall be for ever one in consortio aeternitatis in the fellowship of eternity But further this Catholick Church with which we have communion with Christ as she is Columba Unitatis the Dove of Unity so Columba Puritatis too the Dove of Purity she is the holy Catholick Church Though on Earth indeed she be incompassed with many infirmities Psal 45.13 overshadowed with many afflictions yet is she the Kings daughter all glorious within indued she is with Christs holy Spirit adorned she is with his holy Graces clothed she is with his perfect Righteousness Holy the Church is 1 In Christ her Head who is perfectly holy even holiness it self 2 Holy she is in her Triumphant part Eph. 5.27 which is made compleat in Holiness sine ruga aut macula without either wrincle or spot without either wrincle of imperfection or spot of uncleanness 3 Holy she is in her Militant part also holy by sanctification partially and by imputation of Christs Righteousness perfectly so sanctified she is not as to be free from all abiding of sin Rom. 6.12 that 's for the estate of glory but so as to be free from the reigning of sin that 's for the state of grace Our holiness in this life it is but inchoative and in part in fieri not in facto our perfection of holiness shall not be till our consummation in happiness and when we shall be made compleatly happy then shall we be made also perfectly holy Thus you have seen what is the Church of Christ in its larger acception and in its nearer relation In its larger acception as the Church of the Elect the Elect Angels and Elect Saints in its nearer relation as the Church of the redeemed redeemed in an effectual communication of Christs fulness as he is the Head The Head of the Body the Church c. 3. What the Church is of which Christ is said to be the Head in its different adjuncts as visible and invisible The Church Catholick or Universal not being genericè but integraliter Universale the Universal Church as we say the Universal World as it is aptly distinguished according to its different states into the Church Militant and Triumphant so is it distinguished no less aptly according to its divers adjuncts into the Church visible and invisible Which distinction being observed to be not a distribution of the Genu◠into its Species nor of the whole into its parts as if either one Church or one part of the Church were visible and another invisible but a distinction of adjuncts to the same subject This being observed we may the better answer and retort the Arguments of the Romish adversary in the great contest concerning the visibility of the Church To be invisible is an affection of the Catholick Church in respect of its internal and essential form To be visible is an affection of the same Catholick Church according to its form external and accidental The internal and essential form of the Church consists in union with Christ through the Spirit the object of Faith and not of Sense in which regard the Church must needs be invisible But now the external and accidental form of the Church is the Ministry of the Word and Sacraments with a publick profession of the true Faith of Christ and in this the Church must needs be visible yea by how much that profession and Ministry is the more publick and pure by so much is the Church the more conspicuous and glorious The Church then as it is visible may be thus defined to be The whole company of men and women professing the Faith of Christ in the sincere preaching of the Word and right administration of the Sacraments And this is the definition of the Church according to its external and accidental form that definition before given being according to its form Internal and Essential and by this we may understand how men are said to be of the Church and to be in Christ either by outward profession or by inward sanctification that an external this an internal communion by the outward profession of an external communion onely so the Formal Hypocrite by the inward sanctification of an internal as well as the outward profession of an external communion so the Truly Regenerate