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truth_n	church_n	house_n	pillar_n	3,545	5	10.4316	5	true

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

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

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

a net spread upon mount Tabor Saint Paul observes that the worshipping of Col. 2. 18. cum 23. Angels and such other kind of monkery Touch not taste not handle not were all perswaded under such faire pretences they were doctrines of humility doctrines of mortification c. But in the mean time these false preachers pretenders to humility were vainly puft up in their fleshly minde laid hold on Angels but held not the head c. In the 17th of the Revelation the whore hath in her hand a golden cup full of abominations and filthinesse the cup is of gold but the potion is of the rankest poison Act. 15. Circumcision and observation of the law is Gal. 5. pretended the way to salvation though in truth it cut off from Christ in the notion under which it was obtruded and at best did nothing availe unto that purpose which was pretended This hath been the practice of hereticks as in the Apostles times so in after ages This e Salvian observes concerning the Arians and in generall De guber Dei lib. 5. all hereticks but his passage is too long to be transcribed Thus also f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praefat. in Thesaur Cyril As strumpets paint their faces and adorne their bodies in greatest bravery to hide the filthinesse of their practices and insnare by their neatnesse so hereticks shadow their destructive opinions with the beautifull veile of godlinesse and their errours with the flowers of truth g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Cyril Epist ad Valerian They are in this like our Apothecaries they gild their pils and make their potions sweet they make them pleasant to the eye and delightfull to the taste and yet they containe such a medicine as not being immediately cast out will give the patient such a purge as will clear him of faith and peaceablenesse and prevent for the future all danger of surfeting from the power of godlinesse It is no new thing that opinions of no value if not damnable are vended and prevaile under the notions of free grace or Christian liberty Christ exalted the kingdome of Christ the Church way and the like commendations no way is more effectuall to ingage imbracement h Plutarch in vit Numa Pompilius pretends the teaching of the Nymph Aegeria for his new religion and i Turk Hist Mahomet that grand impostor if you will beleeve him learned his Alcoran from the Angel Gabriel The k Athan. qu. ad Antio 46. Divell was the first that ever mentioned God upon earth and that in his temptation when hee was acting against God And shall it seem strange that there are amongst us some not Christians but sellers of Christ vain talkers soule-deceivers that in treachery pretend the name of Christ that speak of Christ not that they may preach Christ but that by their preaching they may make Christ of none effect as was of old the complaint of holy l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Trallens Ignatius It is usuall with mountebanks to proclaim the vertues of their oyles salves receipts c. multitudes are drawne together and fools buy It is the practice of false teachers by crying up the holinesse and excellency of their doctrine to cause many to flock together and to deceive the hearts of the simple 2. They represent themselves teachers followers all under the notion of the most godly holy humble saints men as precious as any the earth heares as unbiased as any at any time likely to be on the face of the earth a strong inducement especially if there be any shew of holinesse in their conversation to perswade simple and well-meaning men into an approbation of their opinions By such deceivable pretences the Pharisees got such interest in the hearts of the people that they were quickly credited in whatever they spake though against King or Priest as saith m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antiq Jud. l. 3. Josephus In the dayes of the Apostles there were some that n Rev. 2. 2. said they were Jewes and were not but upon triall were found liars The ministers of Satan were transformed as the ministers of righteousnesse and how they prevailed and what their pretences were may be conjectured by the great paines which the Apostle takes to vindicate himselfe and his ministery from their aspersions 1 Cor. 9. 2 Cor. 11. They were not inferiour to the chiefe Apostles would have no pay Doe you not heare the language of our Sectaries they would preach freely would not be burdensome c. Were not these singular men Doubtlesse they did not want followers amongst such as would serve God with that which cost them nothing But the Apostle assures us they were deceitfull workers and their end would be according to their works Such as these of old were the Donatists of whom o Contr. Parmen Pelle ovinâ contegi vis ut si fieri potest priùs te ovis mordentem sentiat quàm praesentiat venientem Lib. 1. Optatus They covered themselves in sheeps cloathing they were not discerned to be wolves till their fangs were felt No age hath afforded hereticks whose ring-leaders have not pretended to extraordinary godlinesse It is well known to those that are versed in the writings of the Ancients what is left recorded concerning Apollinaris Photinus Nestorius and others the substance of which you may finde in p Cont. haeres c. 16. Vincentius Lirinensis what of q Voss Hist Pela l. 1. c. 3. Pelagius what of r Orat. in obit ante opera Armin Arminius by Bertixs what of Socinus but to passe over all these in silence I shall instance onely in Arius that grand impugner of the Deity of Christ and impudent boaster out of whose Thaleia ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Orat. 2. cont Arian Athanasius relates these vaine boastings I have received my doctrine from the elect of God men that knew God holy men of God such as knew how to divide the word of God aright that had received the annointing of the spirit of these I have received in their steps I have walked and for this truth have suffered many things Surely this is a plausible inducement words are esteemed according to the estimate of the speaker t Solent isti miriones etiam de quibusdam personis ab haeresi captis aedificari in ruinam quare illa vel ille fidelissimi prudentissimi usitatissimi in Ecclesia in illam partem transierunt De Praescript contr Haeret. cap. 3. Tertullian observes it of certain wonderers that they were edified into errour by the example of others men of name and note for wisdome knowledge usefulnesse in the Church that had fallen into heresie If this or that were not the truth the way of God how comes it to passe that hee or shee such a man and such a man of such eminent parts gifts profession should be so mis-led But should we judge of faith by persons or

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

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

all temptations in this kind with such like considerations as q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. tom 2. Conc. ap Bin. Conc. Ephes part 3. Cyril sometimes did O man there will be no excuse for thy silence for thy moderation thou standest guilty by reason of it before God and man c. But verbum sapienti I passe from this to a second duty Secondly That hereticks be censured and by the sword of discipline cut off that they have their mouthes stopped In the former was exercised the power of order in this the power of jurisdiction By whose hands this sword should be wielded I stand not to dispute but sure I am wielded it ought to be and in this case drawn forth by some hands Timothy was left at Ephesus to charge some men to teach no 1 Tim. 1. 3. other doctrine and Titus receives it in commission to reject Tit. 3. 8. an heretick after the first and second admonition Christ blames the Angels of the Churches in Pergamus and Thyatira Rev. 2. 14 20. that they suffered such as held the doctrine of Balaam and the woman Jezebel to teach and seduce his servants This was the medicine which Paul applies to Hymeneus and Alexander he delivered them over to Satan that they might learn not to blaspheme Satan teaches to blaspheme but the delivering over unto Satan teacheth not to blaspheme The sharpest censures in the Church are of a curing nature the wounds not of an enemy but of a Physician the casting out of an heretick is either healing to the person cast out or preventing infection to the people It hath been the ultimum remedium in the purest ages of the Church instances I might give I content my self with one and that in an ill time of the Church for the orthodox The Fathers assembled at r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apud Athan. Epist de Syn. Arim. Ariminum unanimously deposed Ursacius Valens and some others though upheld by the power and favour of the Emperor Constantius that the Christian faith might remain in peace and intire and this advice gives ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Orat. 27. Nazienzene Let them be cast out as the pests of the Church and the poisoners of truth But this may seem to some an hard sentence to others an unprofitable course Say some Will you have good holy learned painfull useful men cast out of the Church Say others What will it avail they separate from you they have already renounced their ministery deserted their stations imbodied themselves in another way they will not care for your censures The Apostle answers both these objections Tit. 3. 9. To the first saith he Reject him that is an heretick knowing that such a one is subverted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the fairest side outward the word is a metaphor drawn from foule linnen as Favorinus the foul side turned inward as if hee should have said Such a man whatever shews he makes is a naughty man He that consents not to wholesome words the 1 Tim. 6. 3. words of our Lord Jesus Christ and to the doctrine which is according to godlinesse he is proud knowing nothing saith the Apostle If you look to the outside you see the cloathing of a sheep if you could look to the inside you should see the ravening of a wolfe the outside of the sepulchre is painted the inside is filth and rottennesse possibly we may have high thoughts of truth-corrupters but God hath not the primitive Church had not They none of them are better then t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad Philad pyramides or sepulchres of the dead that have written upon them the names of dead men Their opinions their incorrigibleness in their opinions is a plain manifestation of the rottenness of their hearts which if you could discern you would never think it strange that the Apostle commands such men to be rejected The skilfull Chirurgian fals to cutting and searing so soon as the gangrene begins to appear a little delay may endanger the life the whole will not be preserved but by the losse of a part heresies are a gangrene a leprosie in the head they may endanger the body the Church there is no other ecclesiasticall way to prevent it if once come to this height but rejecting and this possibly may not only preserve the body but recover the member And thus much for the first branch To the second They have cast out themselves c. Reject him saith the Apostle he is condemned of himselfe it is self-guiltinesse that perswades separation If such men have passed a sentence against themselves really that they are unworthy of the communion of faints the fellowship of the Church the kingdome of heaven confirm their sentence cast them out judicially let them bear that necessarily which they have chosen voluntarily to undergoe Though that be true which u Quos omnes manifestum est à semetipsis damnatos esse ante diem judicii inexcusabilem sententiam in semetipsos dixisse c. Epist 75. Firmilianus hath in his Epistle to Cyprian It is manifest that they are all condemned of themselves and have passed against themselves a dreadfull sentence before the day of judgement yet possibly the lenity of the Church waiting with patience and seeking with clemency to gain these men may hide it from their eyes and beget such high thoughts as in the Donatists of old Si malè facimus quare nos quaeritis If we be so bad as you pretend why do you forbear us why do you court us why do you seek our communion x Non quaeruntur nisi qui perierunt Posset illa ovis tam absurde pastori dicere Si malè facio quòd à grege aberro quare me quaeris non intelligens quare se putat non esse quaerendam hanc esse unā causam quare quaeratur Quaerimus ergo vos ut inveniamus tantum enim vos diligimus ut vivatis quantum vestrum errorem odimus ut intereat qui vos perdit Cont. lit Petil. l. 2. c. 37. Austin gives to this a satisfactory answer Nothing is sought which was not lost Should a wandring sheep say to the shepherd If I do ill to wander why doe you seek me Wee seek them that we may finde them that they may live our love to their persons being as great as our hatred of their errours But seeing patience and lenity may be made advantage of to the fomenting of obstinacy in some and insnaring of others the rejecting of such men as have abused lenity from the communion of the Church may be by the blessing of God a great means to open their eyes to stay others that waver at least to free the Church from the guilt of bloud the bloud of souls How lightly soever some men speak or think of the censures of the Church yet are they ratified by Christ in heaven and a dreadfull thing it is to be

condemned by the judgement of the Church Thus much of the second ecclesiasticall course to be taken for the suppressing or staying the progresse of heresie I confesse it is a point finds opposition and from such as it ought not some teaching that there is no intrinsecall power in the Church for suppressing heresie and schisme Did the Apostles exercise none Was there none in the Church for 300 yeers after Christ Did they usurp what they exercised If not who took away from the Church the power sometimes exercised never usurped Others say Doctrine is the most effectuall way to root out heresie That hereticks should be convinced by sound doctrine hath been already declared whether doctrine be the only or most effectuall way to root it out I will not dispute I hate so to compare doctrine and discipline as the Prelaticall party of late did preaching and prayer so to advance the one as to bring the other into dis-respect only I say that discipline hath been very useful and effectuall to prevent the rising of heresies as in the Church of Scotland to suppresse their growth as in the Church of Holland to give instance neerer home England is sensible of the good of discipline In eighty yeers there did not arise amongst us so many horrid opinions and blasphemous heresies under Episcopacy a Government decryed as Antichristian as have risen in these few yeers since we have been without Government and in those daies the errours that were walked in darknesse but in ours they out-face the Sun Why do all our Sectaries oppose the establishing of Government Would the wolves so earnestly desire the putting away of the dogs were they not the fafety of the flock But as I said I will not dispute Lastly that I may speak something also to you Right Honourable and the residue unto whose care the Government of this great City is by the providence of the Almighty committed God expects it at the hand of the Magistrate that he should put forth all that power with which he is invested from on high for the suppression of heresies and schismes in the Church and the cure of this spreading canker I know that in this scepticall time it is questioned by nullifidians as most other truths are whether the Magistrate hath any calling to intermeddle in matters of religion or if in matters of religion whether in matters of opinion I will not meddle much with disputes in this question It is confessed by all that the Magistrates the Kings of Judah did intermeddle for the abolishing of errours and reformation of the Church Why may not Christian Magistrates walk in their steps Because say some they were types their actions in this point M. S. to A. S. typicall But this is said not proved Because they meddled only with Idolaters for idolatry not Sectaries for opinions Where is it read that they punished Pharisees Sadduces Esseans Where is it read that there were any such Sectaries in Judah till the Scepter was departed We read the Law that not only the Prophet that spake in the Deut. 18. 20. name of another god but the Prophet that presumed to speak in the Name of the true God a word which he had not commanded should die the false or lying prophet was guilty of death as well as the idolatrous prophet And quaere Was not Jeremy questioned upon this law Where in all the New Jer. 26. Testament hath the Magistrate power given him against heresies and schisms Where hath he power given him against adulteries and murthers Speak out Socinian take away all Magistracy if thou leavest him in his Vice-gerentship to God as his minister a revenger to execute wrath upon him that doth evill thou wilt never be exempted from the edge of his sword till thou canst prove heresies good and that thou maist do when thou canst prove Gal. 5. 19 20. 2 Joh. 11. Rev. 2. 15. to be no Scripture I know divers Treatises have been published against this power of the Magistrate which this time this place permit not to examine if God permit the weaknesse of them shall be in another manner discovered For the present I lay down these three Propositions First There was never in the world any godly Emperor or King that can be produced but thought the care of religion did appertain to him that it was his duty to suppress idolatries heresies schisms and accordingly hath been acting more or lesse to this purpose That this care lay upon the Kings of Judah is confessed what Christian Emperors have done would be too long to relate The first that ever was gave this in charge to his deputies That above Hujus rei potissimum competentem curam gerant Euseb l. 10. c. 6. all other things they should have this in especiall care that the people members of the orthodox Churches should not be corrupted with schismaticall or hereticall opinions but that they that did designe such a mischief should be severely punished His godly successours walked in his steps Secondly That those Emperors and Kings who are recorded voluntarily to have tolerated all religions or carelesly to have neglected the growth of heresies and schisms in the Church have been the former Apostates Atheists Hereticks the later branded for their neglect It would be too long to instance in particulars The first that ever did it after Constantine was Julian infamous for his y Ex famulo Dei factus est minister inimici Apostatam se suis edictis testatus est Ire praecepit voto suo quos intellexerat ad destruendam pacem cum furore venturos esse Erubescite si ullus est pudor Eâdem voce vobis libertas est reddita quâ voce idolorum patefieri jussa sunt templa Optat cont Parm. l. 2. apostacie of a professed Christian he degenerated into a reall Pagan and gave a toleration to Sectaries that he might disturb the peace of the Church and overthrow Christianity Thirdly Never did any orthodox Divine constantly deny this power to the Magistrate or plead for a toleration of all sects Indeed z Retract l. 2. cap. 5. Austin was for a time of this opinion that none ought to be compelled to the faith but he retracted it And a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist 77. Olymp. Nazianzene was sometimes too indulgent to the Apollinarians but confesseth that he was ignorantly so not knowing that hee had almost undone both them and the Church by his unseasonable philosophie for as Solomon A servant will not be corrected with words But no more of these at this time If any man ask What hath the Magistrate done for the suppressing of heresies I answer A learned Knight hath written a b The primitive practice Treatise upon this subject in the fifth Section of which he tels us that the Magistrate hath made use of banishment imprisonment fining to this purpose he makes mention also out of Severus of one Priscillianus put to death which act saith