Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	faith_n	ground_n	pillar_n	2,365	5	9.9071	5	true

Text snippets containing the quad

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

himselfe as an example Chap. 3. 10. Thou hast fully known my doctrine manner of life purpose faith long-suffering charity patience Disce puer virtutem ex me Learn my son painfulnesse and watchfulnesse of mee a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Ephes I require no more of thee then I my selfe have given thee in pattern Thou hast fully known c. Now the Apostle not ignorant of the wiles of the divell his main engines against the two pillars of the Church b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Id. ibid. faith and love the bonds of our union with our head and with his body and his endeavours to overthrow love by the overthrow of faith hee warns him in a speciall manner to hold fast the forme of sound words and to shew himselfe a workman that need not be ashamed rightly dividing the word of truth to avoid profane and vaine janglings which would increase to more ungodlinesse And hee urgeth the same exhortation in my Text from the mischiefe that will come to the Church by such vain janglings Their word will eat as doth a gangrene of whom is Hymeneus and Philetus The Text therefore discovers the mischief of unsound teachers or unsound doctrine where wee consider First the Subject Their word illustrated by an instance Of whom is Hymeneus and Philetus who have erred c. Secondly the Adjunct Will eat or will have pasture set out by a similitude As doth a canker or a gangrene Thus you have the connexion the scope and parts of this verse out of which I shall propose one Observation In the prosecution of which other things may happely be touched upon in transitu The Doctrine is this Doctr. Erroneous and unsound doctrine is of a devouring i. e. spreading and destroying nature Their word saith the Apostle will eat as doth a gangrene The Apostle Peter speaking of false teachers assures us that they shall privily bring in damnable heresies even denying 2 Pet. 2. 1 2. the Lord that bought them And that many shall follow their pernicious wayes by reason of whom the truth shall be evill spoken of I pray you observe it Heresies erroneous doctrines are damnable They shall bring in damnable heresies They are of a c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. ad Anaylo l. 2. Tit. 1. 11. destroying nature They are of a spreading nature Many shall follow their pernicious wayes So also Paul averres to Titus They subvert whole houses teaching things which they ought not for filthy lucre sake Heresies are of a destroying nature They subvert the house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they undermine it and overturn it from the foundation They are of a spreading nature They subvert whole houses many houses are overturned But by what is all this speaking things which they ought not for filthy lucre sake Our Saviour Christ warns his disciples to beware of the leaven of the Pharisees and of the Sadduces Matth. 16. 6. 11 12. which is expounded of their doctrine Their erroneous and false doctrine is compared to leaven which is a fit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril de ador in sp verit lib. 15. resemblance of all doctrine The doctrine of the Gospel is compared to leaven Luke 13. 22. and the corrupt doctrine of the Pharisees is compared to leaven because As a little leaven leavens the whole lump and quickly sowres all so doctrine e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril ibid. l. 17. when it once sinks into a mans minde and gets into the heart it doth as it were translate the soule and spirit and body even the whole man into the similitude qualitie nature of it selfe It is not onely thus spreading over a person but the Church is a body as saith the Apostle Ye are the body of Christ and members 1 Cor. 12. 27. in particular erroneous doctrine no sooner gets into a Church but it overspreads it runs thorow all and corrupts and sowres all as saith the Apostle Gal. 5. 9. A little leaven leaveneth the whole lump Erroneous opinions are interpreted by f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. ad ortho qu. 1. some to be those tares which the envious man and the adversary sowed in the field where Christ had sowed his good seed Matth. 13. 25. Tares if they be sowed in a field quickly over-spread the whole field and choak up the good seed and are therefore if wee may beleeve Basil g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Hexam hom 5. a fit resemblance of such who put a false stamp upon the doctrines of Christ and being themselves infected with the doctrine of the divell intermingle themselves with the healthfull body of the Church that they may undiscerned diffuse their poyson into the soules of those that are unlearned or well meaning The same Father in another h Hex hom 2. place compares heresies erroneous opinions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a noisome canker or carbuncle which is no lesse dangerous then infectious Saint James tels us of a tongue that is set on fire by hell Jam. 3. 6. and setteth on fire the whole course of nature Would you know what tongue this is It is the false tongue the lying tongue which David compares to sharp arrowes of Psal 120. 3. the mighty and coals of Juniper I am not ignorant that Hilary Chrysostome Augustine understand this of the punishment In locum Moller Marlorate Amesius c. of the mischievousnesse of the false tongue which is compared to coals of Juniper hot burning hard to be quenched keeping fire exceeding long and easily spreading it into every subject such coals is an hereticall tongue i Arius in Alexandria scintilla una fuit sed quia non statim oppressa totum orbem ejus flamma populata est Hieron in Gal. 5. lib. 3. Arius was but one single spark yet because not speedily put out hee set the whole world on fire so that the world did admire that it was become Arian And the Prophet compares the tongue to a bow Jer. 9. 3. They Jer. 9. 3. have bent their tongues their bowes for lies and the words to arrowes Psal 64. 3. That they may shoot out their arrows Psal 64. 3. bitter words If these things be true of a slanderous tongue that calumniates men how much more true of a false tongue that perverts truth and blasphemes God There are no words so bitter as the words of heresie they are k Instar sagittarum sermones ipsorum corda vulnerant Novar l. 9. Elect. sac Sect. 13. sharp arrowes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrowes that have teeth these words are devouring words Psal 52. 4. Our Saviour Christ compares false prophets to ravenous wolves whose property it is not to worry a sheep but make havock of a flock not to devour one but scatter all The truth is sufficiently declared out of Scripture Heresies do eat as doth a canker or a gangrene Let us now consider 1. The

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

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

the stream hee is a souldier that stands to his arms when some throw them down and run away some throw them down and call for quarter ready to take pay under the enemy When men of name for parts knowledge piety sufferings shall desert the truth he stands fast that doth not stagger If Peter dissemble Barnabas is carried away with his dissimulation Look to your selves take heed lest you fall God suffers these things for your triall Hee suffers the evill of heresies that by reason of them his truth may be more cleered his people more confirmed hypocrites discovered and shed out of the Church and a purer body left behinde But thus much of the reason And let what hath been spoken suffice to be said of the Doctrinall part That heresies or errours in opinion are of a spreading and destroying nature wherein I have shewed 1. That they eat as a Gangrene speedily incurably mortally 2. What they eat they eat up faith peace piety 3. How it comes to passe they thus eat from hereticks their subtilty and industry from the people their simplicity and curiosity from God his justice both to revenge the want of love to the truth and manifest those that are approved Now a word or two for application Use 1 If heresies will eat as doth a gangrene then here is matter of mourning over the sad and diseased condition of our Churches that have in them many gangrenes because many heresies and all things are bending to a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Chirurgians call it the heighth of mortification This is matter of lamentation as Ezekiel speaks and shall be for a lamentation Jobs case over which his friends for seven dayes wept was not so bad as ours his sores were boyles ours gangrenes his would endure scraping ours will not endure touching his body was affected our souls How is the faithfull City become an harlot How is our wine mixt with water our silver become drosse Is it nothing to you O all ye that passe by Was any sorrow like unto ours But sorrow is an helplesse passion It 's for a childe to sit still and cry If heresies will eat as doth a gangrene then here is matter of anger against Physicians of no value that would have them if not tolerated connived at if not so yet not proceeded against with any vigour as if like a slight green wound they would cure of themselves or if not cured they were not dangerous men of the temper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haeres of the Samsaeans in Epiphanius who were neither Christians nor Jewes nor Gentiles but desirous to hold faire correspondence with all religions they were of no religion they were yet to choose of what religion they would be But If heresies will eat as doth a gangrene I beseech you all that are yet sound take heed of them a gangrene is easier prevented then cured and so are heresies Let me prevail perswading to diligence of indeavour to stay the further spreading of this destroying maladie Think you hear the voice of the Church like the cry of the man in the pit Amice vide ut me extrahas if you love me endeavour to heal mee of my sores endeavour to help me out of my errours I shall apply this to three sorts of persons whom I see before mee the People the Minister the Magistrate and in all be very short and so conclude First To the People Dearly beloved brethren for you the net is spread it is for your precious souls that deceivers hunt it is for your sakes that I have pitched upon these meditations I beseech you take notice of what a spreading what a destroying nature heresies are and keep your soules with all diligence lest by any man by any means you be deceived You are fallen into dangerous times into times of great temptation errours like a floud come up over all their channels goe over all their banks overflow goe over and reach even unto the neck and cover the land as the waters the sea And let me tell you what-ever some men say they are dangerous errours many of them razing the foundation and drowning men in destruction and perdition the least of them such as if not deadly in themselves and in their own nature may prove deadly in their consequences and sad effects as preparing the heart to entertaine those that are in their owne nature deadly I beseech you therefore as you love the Lord Jesus Christ as you tender the everlasting salvation of your soules watch be carefull that no man deceive you And that you may not be deceived I commend passing by many others these three rules First Adhere unto your own ministry and wait upon them whom God in his providence hath set over your soules The end why God hath given to his Church Pastors and Teachers is set down by the Apostle to be that we may be no longer children in knowledge tossed to and Ephes 4. 14. fro with every wind of doctrine God will blesse and be effectuall by his owne ordinance by it he will lead in wisdome and in understanding May wee not goe abroad to hear This is besides my purpose But why should you goe abroad to buy when you have food at home God hath been gracious to this City I may speak it without arrogance it was hardly ever better provided for the losse of the country hath been your gain Why should you withdraw your selves The mothers milk is most naturall for the infant the sheep that wanders from the flock is in most danger of the wolfe change of diet is not wholesome for the body is it for the soule Another man may have better gifts then thy Pastour can he have more love to and care of thy soul then hee that must give an account for it Children that often change their Masters seldome prove good scholars nor they solid and understanding Christians that change their Ministers But I will not insist on this I am not against hearing abroad occasionally but for the preventing of misleading desire to perswade the use of the publick Ministery and of your own Ministers whom God hath given you to be your guides And let mee tell you of one great miscarriage and not the least cause of so much defection it is this The people are so strange from their Ministers from private conference communicating their feares their doubts their temptations asking advice and counsell of them at whose mouthes they should enquire the law they bury all in their own bosomes to their great disturbance or ask of others who seduce them by mis-information To passe from this if any of you be mislead yee have the means to prevent it your bloud will be upon your own heads If a virgin betrothed to an husband was ravished Deut. 22. 23. in the city not only hee that ravished her but she her self should die she cried not out that she might have been holpen if she was ravished in the field

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

he the Church was offended at Possibly the Church might be offended at the manner of the doing but I think hardly at the deed it self both because c Epist 93. Leo who lived not long after that time expresly commends the fact and d Quasi in vindictam Dei nullus mereatur occidi Nemo erat laedendus ab operariis unitatis sed nec ab episcopis mandata divina contemni debuerant Si occidi malum est mali sui ipsi sunt causa c. Vide lib 3. cont Parmen Optatus who lived in the same time justifies the practice of putting Schismaticks to death unto whom I might adde Augustine in divers places and e De ador in spirit verit lib. 8. Cyril of Alexandria who taught that hereticks that steal away and make merchandize of the souls of men might with as much reason be put to death as those under the law that were found stealing of men and selling them Exod. 21. 16. And Theodosius made a law that whosoever rebaptized any one baptized in the Church should die and in some cases the party rebaptized also But of this more will be said if God permit in another way Besides these courses acknowledged by that learned Knight there was also great care taken for the suppressing of the writings of hereticks which were by the imperiall lawes f Sez l. 1. c. 20. condemned to the fire g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Niceph. ecel hist l. 8. c. 25. and that upon pain of death to be without mercy or delay inflicted on whomsoever should be found to conceal any of these writings so great zeale there was to remove the very memory of heresies There was no lesse diligence and severity used to prohibit the meetings of hereticks it being by law forbidden them h Euseb de vit Const l. 3. c. 63. to assemble together publickly or privately their publick places were commanded to be thrown down by Constantine i Theodoret. Eccl. hist li. 5. c. 2. Hee that entertained them in his house privately if the owner of the house forfeited it if the tenant without the consent of the owner he forfeited 10. 1. in gold if not worth so much and a free-man he lost his Cod. de sum Trin. l. 2. liberty and was made a slave if a servant he was beaten with clubs And all this reaches not so far as the Scripture commands and practices where such places and not only such but the dwelling houses of such as spake evill of the God of Israel were pulled down and imployed to an unclean use I could tel you upon what grounds the k Naz. Or. 46. Fathers pressed these laws but I reserve them for another occasion But our pleaders for toleration against the Magistrates power object some of them that such severity will be a let and hindrance to the Churches growth Ought not the Church to grow It ought to grow but not into a monster We would have our children grow we would not have them have new members l Si quidem ad profectum pertinet ut in semetipsa unaquaeque res amplificetur c. Vincent Lirinens cont haeres c. 28. We would have faith grow but we would not have a new faith m Tert. de praescript c. 8. It is one property of true faith to beleeve that nothing else is to be beleeved Others that these courses will not suppresse heresies but rather spread them Indeed truth wil not be suppressed by opposition but errours will By the laws of the Emperours put in execution many of the ancient heresies were destroyed if ye will beleeve n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 8. cap. 52. Sozom. ubi supra Nicephorus and other Historians Most of them plead the severe judgements of God against the persecuters of the saints Who denies it but are hereticks saints Whether God be pleased or displeased with toleration of errours if it may be concluded from the acts of his providence towards those that have tolerated or not tolerated divers religions I shall desire them to compare his dealings with Constantine the Great and Theodosius the Great who of all the Christian Emperors were the most zealous in suppressing Sectaries and the most prosperous both in peace and war and his dealings with Julian Valens or the Valentinians that were most indulgent to Sectaries and then let them tell mee with whom God is best pleased All cry out Persecution persecution But that suffering which is not for righteousnesse sake is not persecution If you suffer for your faults what thank have you though you bear it patiently But would these men be thought to deny all power to the Magistrate in suppressing heresies By no means the Magistrate say they may deny such as are erroneous places of trust places of honour places of profit he may discountenance them c. My Lord this it is confessed on all hands you may do you need not fear ye sin in doing this Let this be done let Sectaries be discountenanced let hereticks be denyed places of trust honour profit and you shall have few false prophets for they saith the Apostle teach things which they ought not for filthy lucre sake I will Tit. 1. 9. conclude in one word It hath pleased God to stirre up your hearts I speak of the honourable court of Common-Councell to be active for the settlement of Government and suppression of sects For what you have done I blesse God and beseech you not to be weary of well-doing but proceed in the work undertaken I might urge you by the bond of the Covenant which we have all taken and you have lately renewed I might tell you It will never be any grief of heart to have owned the cause of God in evill times and to have kept your hands clean from the bloud of soules I only say It was the glory of Constantine that he had freed the Empire from tyranny the Church from heresie O that the same might be this Cities glory You are famous over Christendome and shall be to all ages that you have not spared estates or lives to deliver the Kingdome from oppression presse hard on that you may have interest in this glory to have delivered the Church from confusion Which that you may doe let us pray c. FINIS