6. Those that spend more Zeal in crying out against indifferent things then in reproving apparent ungodliness may justly be suspected by us Rom. 2.22 Thou that abhorrest Idols saith the Apostle dost thou commit Sacriledge It is true that in respect of the Authority of him that commands there is no small commandment and the breach of any of Gods Laws is a great sin But yet in respect of the nature of the Command Christ sometimes speaks of a first and great Commandment Mat. 22.38 Mat. 5.19 and sometimes of one of the least Commandments and he that is scrupulous in smaller matters and careless in greater doth betray himself to have a diseased Conscience Sermon on Acts 26.9 as I have elsewhere shewed And therefore those that Cry out with such a loud and bitter cry against things which in the judgement of the soberest of themselves are in their own Nature indifferent as if they were palpable Idolatry and yet have made no bones of sacriledge injustice and shedding of innocent blood it is a shrewd sign that they are Seducers and have a design to impose upon us 7. Those that contradict the sense of the Church of God in all ages are to be suspected as Innovators and that their opinions are rather new then good It is true that the antiquity of an errour doth not excuse it for there have been errours in the Church ever since the time of the Apostles But yet the constant judgement of the Church of God in all Ages concerning any point in controversie or concerning the meaning of any controverted Scripture gives us good encouragement to believe it and to disbelieve them that oppose it because it is not probable that our gracious God would leave his Church in the dark through so many ages and never discover the Truth till now of late 8. Lastly we may know them from the direction that God himself gives us Deut. 18. ult VVhen a Prophet speaketh in the name of the Lord if the thing follow not nor come to pass that is the thing which the Lord hath not spoken but the Prophet hath spoken it presumptuously thou shalt not be affraid of him Those that pretend to a gift of prophecy as many have done in our age though they should by often shooting at random hit the Mark sometimes yet if they miss in anything that they foretel as we have seen it in our frequent experience this is a sure sign that the Lord hath not sent them but they speak of their own heads and we have reason to fear that they have not onely belyed the Lord in saying Thus saith the Lord Jer. 23.31 when the Lord hath not spoken but also that they have had a further design even to entice us to the embracing of their errours by these pretences Upon whomsoever we see any of these Marks we have reason to suspect them to be of those that lye in wait to deceive and therefore should avoid them and take Solomons counsel Prov. 19.27 to Cease or forbear to hear the instruction that tends to cause us to err from the ways of Wisdom To conclude I shall give you a recapitulation of what hath been spoken a little varying from my former Method You have heard 1. That there are many Winds of false doctrine stirring to try who are stable 2. That Seducers use a great deal of subtilty and diligence lying in wait to deceive 3. That a great number are by them tossed to and fro and carried about 4. That even those that are of honest affections and good lives are in danger of being ensnared by them and therefore he that thinketh he standeth should take heed lest he fall 5. That especially those that are children and weak in knowledge are in great danger and consequently that we should labour to be men and not children in understanding 6. Lastly that God hath appointed the Office of the Ministry in the Church as a special preservation from errours Now the Lord Joh. 5.29 of his Mercy grant to all of us Grace and Wisdom to search the Scriptures 1 Joh. 4.1 and to try the spirits whether they be of God and to hold fast the Faith and a good Conscience 1 Tim. 1.19 now when so many have made shipwrack of both that so we may not be drawn away with the errour of the wicked to depart from our own stedfastness 2 Pet. 3.17 18. but may grow in grace and in the knowledge of our Lord Jesus Christ Grant this O Lord we beseech thee through the Merits of thy dear Son and the working of thy Holy Spirit To which glorious Trinity God the Father Son and Holy Ghost be all Honour and Glory world without end Amen FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR HEAVENLY WISDOM described by its seven Properties An ASSIZE SERMON Preached in the CATHEDRAL at SARVM July 9th 1665. at the Wiltshire-Assizes Before the Right Honourable his Majesties Judges of Assize and Nisi Prius for the WESTERN Circuit In the Sheriffalty and at the request of THOMAS MOMPESSON Esquire By Paul Lathom M. A. Pro. 4.7 Wisdom is the principal thing therefore get Wisdom and with all thy getting get Vnderstanding Printed by T. M. 1666. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR Heavenly WISDOM described By its Seven PROPERTIES James 3.17 But the Wisdom that is from above is first pure then peaceable gentle easie to be entreated full of Mercy and good Fruits without partiality and without hypocrisie WIsdom is the soul of Nature the eye of the Soul the light of the Eye the sun of that Light the copy of Heaven the standard of the Earth the helm of Reason the guardian of Life the glory of Men the mirror of Angels the shaddow or reflection of God himself who is as the Psalmist speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 covered with Light as with a Garment Psal 104.2 It is Wisdom that makes a man Denizon of the upper Regent of the lower World correspondent of both Without which we should be but clods of moving Earth steept to dirt in Phlegm and kneaded into humane shape This general term Wisdom divides it self ut analogum in sua analogata into worldly Policy moral Prudence and Christian Wisdom Worldly Policy trades in the World as its City from whence it seems to take its name Now all that is in the world is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2.18 or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pleasures Profits or Honours That which designes riches as its end our Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly that which designes pleasures Jam. 3.15 he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual that which designes honour he stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devilish because it imitates that great sin of the Devil Pride And of all worldly wisdom in general St. Paul pronounceth that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolishness before God 1 Cor. 3.19 Moral Prudence whether we take it for a practical
the hands be rough like Esau's I hope the voyce will appear to be Jacob's Whatsoever it is it tenders it self to your Lordships acceptance as a Testimony of my canonical Obedience and dutiful Respects to your Lordship as my Reverend Diocesan and much Honoured Patron Whose candid construction of this mean Present will much encourage the Authour and your good Prayers promote the success of this small piece in the ends for which it is designed That I may no longer detain your Lordship from more weighty matters in reading these lines I shall humbly take leave to break off beseeching the great Shepherd and Bishop of our souls to double unto your Lordship the abundance of those Graces and Gifts of his Holy Spirit which may render you a common Good in your place here and happy in giving up the accounts of your Stewardship with much joy Which is the hearty prayer of Your Lordships most humble and ready SERVANT Paul Lathom Warmister March 1. 1665. The Contents CHAP. 1. The Soul of man in its first Creation was perfectly free from Ignorance and Errour Errours the Fruit of the Fall of our First-Parents The pernicious nature of Errours in matters of Religion Page 1. CHAP. 2. A right understanding of the Holy Scriptures is our best security against Errours We need not sail to Rome to fetch it thence Two Extreams in the interpreting of Scripture both which do dangerously tend to induce us to Errour Page 10. CHAP. 3. As in vitious Courses so also in erronious Opinions men go from bad to worse The experience of our age hath sadly confirmed this The sad pass that many are come to at this day in matters of Religion Page 25. CHAP. 4. An Introduction to the Doctrine of Christ our Mediatour shewing how far the Light of Nature will lead us toward Heaven and wherein it comes short The various acceptions of the words Christ and Mediator opened page 34. CHAP. 5. The Holy Scripture being owned by all that call themselves Christians we may therefore expect that Arguments drawn from thence should put an end to all strife The Design and Method of the four next Chapters propounded page 45. CHAP. 6. The first Proposition confirmed viz. That God did to the Fathers of the Old Testament promise to send his own Son to be Incarnate and to be a Mediator between God and Man page 49. CHAP. 7. The second Proposition confirmed viz. That the time for the accomplishment of these promises is long since past and consequently the Messiah long since come page 64. CHAP. 8. The third Proposition confirmed viz. That the same Jesus in whom we believe is the true Messiah that was promised to the Fathers page 91. CHAP. 9. The fourth Proposition confirmed viz. That the New Testament doth hold forth to us such a Christ as is truely God and Man and who did truly satisfie Gods justice for our sins page 108. CHAP. 10. Two Cautions drawn by way of Inference from the aforesaid discourses page 121. CHAP. 11. Seasonable Admonitions to those who as yet stand fast in the Faith page 134. CHAP. 12. Seasonable Admonitions to them that are either wavering or fallen from the Faith page 145. Serm. 1. The Nature and Danger of a Misguided Conscience on Act. 26.9 page 161. Serm. 2. The Subtile and Pestilent Nature of Seducers on Eph. 4.14 page 201. Serm. 3. The Properties of Heavenly Wisdom An Assize-Sermon on James 3.17 page 237. ERRATA PAge 31. line 23. for or read and. p. 126. l. 1. f. scutiny r. scrutiny p. 162. l. 23. f. ages r. eyes p. 206. l. 24. f. n Istruction r. Instruction p. 239. l. 3. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 253. l. 18. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 254. l. 2. f. frowing r. frowning Christ Crucified OR The Doctrine of the Gospel ASSERTED Against Pelagian and Socinian Errors Revived under the Notion OF NEW LIGHTS CHAP. 1. The Soul of Man in its first Creation was perfectly free from Ignorance and Error Errors the Fruit of the Fall of our first Parents The pernicious Nature of Errors in matters of Religion THe infinite Wisdom and Power of the Creator of the World did compose all things in the Universe in Number Weight and Measure Gen. 1.26 And in making Man about which the whole Sacred Trinity seems in an especial manner to consult he was pleased to shew a most Exquisite piece of his Workmanship creating him after his own Image so far as a Creature whose Nature speaks him finite was capable of representing his Creator who as he is Infinite in his Being so likewise in all Excellencies and Perfections The soul of man considered in it self as a Spiritual and Immortal substance endued with such admirable Faculties of Understanding Conscience Memory Will and Affections as it gives us great reason to say with the Psalmist Psal 139.14 that we are fearfully and wonderfully made so it affords very ample occasion for breaking forth into the high praises of the God of the spirits of all flesh Num. 27.16 and saying Psal 104.24 O Lord how manifold are thy Works In Wisdom hast thou made them all Our souls are beautiful even in those ruins into which they are fallen by transgressing the command of our Creator But how glorious were these spiritual Beings when they came first out of their Creator's hands Psal 8.5 beautiful as the Morning and little lower than the Angels Then was this little world Man like a well-ordered Kingdom where the Prince commands with singular Prudence and Justice and the people obey with a willing and submissive obsequiousness Then the Understanding did fit at the Stern with singular foresight and exactness to stear our course and the Will and Affections did with as much readiness apply themselves to follow the Dictates of Reason as one Member of our Body doth bestir it self in ministring to the necessities of another Those that fancy that there was a different inclination in the Superiour and Inferiour Faculties of the souls of our first Parents from their Creation and that it is inseparable from the Nature of man as consisting of soul and body From whence they suppose such a Conflict to have been in the soul of man between these different Motions as did dispose him to forsake his own happiness These I say might be better advised if they did duly consider what is meant by Gods making man after his own Image Gen. 1.26 For as the supream Being and first Cause of all things is in his measure that is infinitely and unconceivably perfect in all his Attributes and Works and amongst other Attributes so perfect in Knowledg and Wisdom Psal 104.2 that he is said to cover himself with Light as with a Garment and to be such a Light that in him is no Darkness at all 1 John 1.5 Even so by mans being made after the Image of his Maker we are to
hath made upon the soul Isa 61.2 and to pour in the oyl of Joy and consolation unto them that mourn in Son 12. Prov. 30.1 I may add that some conceive him to be understood by Ithiel and Vcal Ithiel signifieth God with me and so is to the same purpose with Immanuel and may signifie the Union of the Divinity and Humanity in Christ our Mediator Vcal signifieth power and strength and so may note the strength of his humane Nature by virtue of the Hypostatical Union of the Divine Person both to undergo all those sufferings that were to be laid upon it and also to give infinite value to these sufferings that they might make a perfect satisfaction to Gods Justice as I said before and be a sufficient price to purchase Eternal Salvation for us To these I might add divers other names that are given to the Messiah in the Old Testament but these are sufficient and indeed the very name Messiah as it speaks him to be anoynted of God to that threefold Office of Prophet Priest and King to which Offices men used to be set a-part by the ceremony of Vnction so they suppose him to be such a person as should be qualified and made meet for these Offices and to this end it was necessary that he should be God and Man that he might be a middle person between both Having considered his Names Titles let us proceed in the second place to take a view of what the Old Testament speaks of the Offices to which the Messiah was designed by God the Father And there will be the less need to dwell long upon this because I have spoken something of it upon the former Head We commonly believe that Jesus Christ in order to the accomplishing of this great business of our Salvation As he was pleased to stoop so low as to take our Nature into that neer Union with his Divine Person so that he was both truly God of the substance of his Father and truely Man consisting of a reasonable soul and humane flesh So in the hypostatical Union of these two Natures he did perform the office of a Prophet of a Priest and of a King to his Church And that we may see that we neither wrong Christ in imputing that to him which may either be dishonourable or disagreeing to him nor yet our selves or others in entertaining fond and groundless conceits as Articles of our Religion I shall therefore endeavour to shew you that Christ was promised to the Fathers of the Old Testament as one that should undertake and go through with each of these Offices First it was foretold that he should be a Prophet one that should both by his own preaching and the preaching of his Apostles while he was upon the earth and after his Ascension by giving the holy Ghost to his Ministers shew unto us the will of his Father and all things that should be necessary for us to know believe and do in order to our pleasing God in this world and everlasting enjoying of him in the world to come This is evident from that promise which God made by Moses Deut. 18.15 The Lord thy God shall raise up unto thee a Prophet from the midst of thee of thy brethren like unto me and him shall ye hear in all things to which agrees that voice which came from Heaven Mat. 17.5 in our Saviour's Transfiguration This is my beloved Son in whom I am well pleased hear ye him Again the Prophet Isaiah speaking in the person of Christ saith Isa 61.1 2 3. The Spirit of the Lord is upon me because the Lord hath anointed me to preach good tidings to the meek he hath sent me to bind up the broken-hearted to proclaim liberty to the Captives to proclaim the acceptable year of the Lord And this our Saviour when he was upon earth applyed to himself and told the people that they had then seen that Scripture fulfilled before their eyes Luke 4.18 Secondly that he should be our High-priest one that should do that in reality and substance which was done onely typically by all the Oblations enjoyned in the ceremonial Law that he should offer up an expiatory and propitiatory sacrifice to Gods justice even his own body and thereby make an Atonement for us Surely saith that Evangelical Prophet he hath born our griefs Isa 53.4 5 6. and carried our sorrows He was wounded for our transgressions and bruised for our iniquities the chastisement of our peace was upon him and by his stripes we are healed All we like sheep have gone astray we have turned every one to his own way and the Lord hath laid on him the iniquities of us all And again By his knowledge shall my righteous servant justifie many vers 11. for he shall bear their iniquities And further vers 12. He was numbred with the transgressours and he bare the sins of many and made intercession for the transgressours Of whom the Prophet speaks all this you may hear from St. Philip's exposition of this place to the Eunuch Acts 8.34 35. 1 Pet. 2.22 and from St. Peter's application of it to our Saviour Therefore he is called The Lord our Righteousness Jer. 23.6 and he is said to swallow up death in victory Isa 25.8 and his people are called The ransomed of the Lord Isa 35.10 Thirdly It was foretold that he should be a King not that his Kingdom should be of this World that is after the manner of worldly Kingdoms Joh. 18.36 as the carnal Jews did conceit of which errour himself doth convince them But that he should have such a Kingdom wherein he should Rule his own people as a Shepherd doth his Sheep and his enemies with a rod of Iron so as to restrain their fury against his people to disappoint their devices and to dash in pieces at last those that are his implacable enemies This was foretold by the Prophet Isaiah Isa 40.10 11. Behold the Lord shall come with a strong hand and his arm shall rule for him he shall feed his Flock like a Shepherd he shall gather the lambs in his bosom and shall gently lead those that are with young And by David Ask of me and I will give thee the heathen for thine inheritance Ps 2.8 9. and the utmost parts of the earth for thy possession Thou shalt break them with a rod of Iron and dash them in pieces like a potters vessel So again the Prophet Jerem. Jer. 23.5 Behold a King shall reign and prosper and shall execute judgement and righteousness And who is this but he whom he calls in the next verse The Lord our Righteousness To this end he is so often called David Ezek. 37.24 25. and said to sit upon the throne of his father David Not in a literal sense as some conceit as if he should come in person to Reign upon earth and set up his Throne in the same place where
name that which supposeth the Eternity of the World and then to begin to apply their Engines to work strange feats when they have found them sit to bear the censure of the world These attempts if they have not disposed the Authors of them yet I fear they will prepare many of the Readers and admirers of them to be first Scepticks then Hereticks and in conclusion Atheists Thirdly another sort are they who to give them a Name nearest relating to their principal Tenet or rather pretence may be termed Illuminati Those that pretend to such a light within as should be sufficient to lead them to Heaven if they walk answerably to it I would willingly know of these pretenders what they understand this light to be Is it Christ or is it something else If they say It is Christ whom we have shewed to be God and Man hypostatically united then how near do they symbolize with the Papists in their Doctrine of the Vbiquity of Christ and their Capernaitical conceit of a gross eating of Christs Body by the most wicked man that partakes of the Elements in the Eucharist Seeing this Tenet would both suppose Christs Person to be every where and also to have his abode in the vilest of men as well as in the best But if they say It is something else then Christ I ask then What it is Is it that Spirit which Christ before he left the world promised to send Or is it onely the Natural light of Reason and Conscience which are the remainders of that Law of God which was written upon Mans heart in his Creation but sadly defaced by the Fall If they say that it is that Spirit which Christ promised to send after his Ascension We must desire them to take notice that in this Promise there was something peculiar to the Apostles and others that were to be sent abroad to preach the Gospel in the beginning of the planting of Christianity some things that have respect to all Believers in all succeeding ages of the Church and others that were common to all the World It was peculiarly promised and fulfilled to the Apostles and some others that were to be employed in planting the Gospel at first to have the Holy Ghost given them to enable them to work Miracles Act. 1.8 and to speak with divers tongues for the confirmation of the Doctrine which they taught and this I suppose they cannot themselves believe to be in every man that comes into the World nor yet in every man that talks of God and pretends to this light If they do let them shew it by working of Miracles and speaking with strange Tongues It was promised to all Believers that this Holy Spirit should be a Comforter to them Joh. 14.26 and withal a Remembrancer to teach them bring to their memories the things which Christ had spoken but in this sense also they cannot but confess that the Spirit of God is onely given to the children of God Gal. 4.6 It was more generally promised that this Spirit of God in the Ministry of the Apostles and their Successours who should be fitted for and assisted in their Ministry by this Spirit should convince the world of sin Joh. 16.8 of righteousness and of judgement but what is this to such an inward teaching as they conceive to be in every man from this light within But then if they say It is the Light of reason and natural conscience as we confess this to be in every man and that even the worst of men the Heathens themselves have that within them which doth testifie against their grosly lewd and vicious courses and accuse and condemn them when they have done such things Rom. 2.14 15. and withall doth excuse and encourage them when they have done that which is good so we must needs add that this light is far from being sufficient to lead men to Heaven I have shewed before Chap. 4. how far the light of nature will guide us and how far it will leave us short of Heaven if it be not helped by a better light And I may here say further that this light of Nature is so far vitiated by the Fall that the Scripture doth frequently represent the state of a man in his natural condition to be an estate of darkness Eph. 5.8 Act. 26.18 and the regeneration of a soul to be a turning it from darkness to light If then the light that is in man be darkness how should it be sufficient to lead him to Heaven without a better guide But how do they mean that this light within is sufficient to lead a man to Heaven Is it so sufficient that there is no need of Laws or Government to punish evil doers and to encourage them that do well Is it so sufficient that we have no need of the preaching of the Word of God or to hearken to the dictates of that light without Is it so sufficient that a man by walking up to it may attain Heaven by a righteousness of his own so as not to stand in need of the help of a crucified Jesus either for the pardon of actual sin and much less of original which persons of these Principles do seem to disown This we have sad reason to suspect to be the tendency of this dark Tenet concerning a light within and that which the Authors and divulgers of this Opinion do aim at for otherwise they bring to light nothing extraordinary in it and therefore spend a great deal of pains and ill-composed Zeal in opposing those who taught them this very thing Joh. 1.9 that Christ is the true Light that enlighteneth every man that cometh into the world Mal. 4.1 that he is that Sun of Righteousness that is arisen upon the earth with healing in his wings that there is sufficient light in him to enlighten the darkness of our souls that what light soever is in any man whether that of Nature or the other of Grace it comes from him and moreover that there is in every man that cometh into the world the light of nature and the remainders of that Law which was written upon mans heart at first not quite obliterated by the Fall These things I say we taught them and wherefore do they set up this as the principle wherein they differ from us and oppose us if they mean no more than this in the plain and true sense of it But it is too sadly evident that those that are the deceivers of them have a further meaning even a denying of a crucified Christ and setting up a righteousness of their own though the poor deceived ones that follow the glorious blaze of this new light or rather Ignis fatuus do not understand these depths of Satan and I wish they never may understand them so as to own them Woe to him that stumbles at this stone 1 Joh. 2.22 Who is a lyar but he that denieth that Jesus is the
the Church of God in all ages concerning it Were men so lowly in esteeming of themselves that they could be perswaded that it is possible for them to be in a mistake they would not add such obstinacy to their errors but would be in a fair way to be convinced And therefore as that which will expose us to great and apparent danger let us take heed of confidence and self-conceitedness 4. It will behove us to take heed of a loose and unsetled spirit in matters of Religion 1 Cor. 10.12 The Apostle exhorts him that thinketh he standeth to take heed lest he fall And the first thing requisite to taking heed lest we fall is to see that we stand upon firm ground Ships that are floating on the Sea are tossed to and fro with every wind and storm whereas the beating of the Waves against a Rock doth not move it but onely dasheth themselves to pieces against it How dangerous a course do they take who though they do not profess any palpable errors yet shew a great indifferency of spirit about points of great concernment and are not affraid to hear Errors as well as the Truth taught nor do they fear any infection thereby but rather live between Truth and Error as if each of them were equally their proper Element I think every man that is well in his wits would both account it hazzardous to his bodily health and also a tempting of Divine Providence to adventure into infectious Houses or Companies under the confidence of an healthy constitution or of trusting Gods Providence to preserve him in one place as well as another And if the soul be the more precious part they must needs be esteemed to run a greater hazzard who will adventure to dally with all sorts of Principles till at last they have brought themselves to a careless indifferency and a Laodicean luke-warmness in matters of Religion Which frame of spirit as it is very displeasing to God arguing want of a due measure of love to him and thereby provokes him to give men over to their own hearts lusts Psal 81.12 to walk in their own counsels So it doth dispose the mind Reason and Experience being Judges to neglect that industry which it ought to exercise in contending for the Truth yea to a readiness to entertain Error as soon as Truth and is indeed the foundation of that Scepticism in matters of Religion which makes them utterly to seek in the points of our Faith And this if Gods mercy interpose not is the high way to lead men to Atheism 5. It will greatly concern all such as defire to stand fast in the Faith to avoid seducing Teachers and to keep close to the publick Ordinances Prov. 19.27 Solomon exhorts us to cease from hearing the instruction that causeth us to err from the words of Knowledg and to watch dayly at Wisdoms gates Prov. 8.34 Certainly many people by going from Gods blessing in his publick Ordinances into that warm sun which they have fancyed in turning aside to the flocks of the companions Cant. 1.7 have found the same success which Dinah did by wandring from her Fathers house Gen. 34.1 2. out of a vain desire to see fashions They have had the virgin-purity and chastity of their souls ravished from the truths of God by the lustful embraces of them that have lien in wait to deceive Ephes 4.14 God in his just judgment seeing it meet to deliver them up to their own ways who would not keep themselves in his ways in which onely God hath promised that his Providence shall keep them Psal 91.11 And therefore it will greatly concern every man that desireth to keep in the Wayes and Truth of God To seek Christ in going forth by the footsteps of the flock Can. 1.8 to feed their Kids beside the Shepherds tents Not to forsake the assembling of themselves together in Gods House as the manner of too many is For Heb. 10.25 The Priests lips should preserve Knowledg and the people ought to seek the Law at this mouth Mal. 2.7 for he is the Messenger of the Lord of Hosts Those that meditate on these things 1 Tim. 4.15 Vers 13. and give themselves wholly to them that give attendance to Reading as well as to Exhortation and Doctrine may reasonably be expected to be far more likely to understand the Truth themselves and to guide others unto it then they that onely cast aside their worldly business and adventure suddenly and boldly to open their mouths not having so much as considered what they are about to speak in the Name of that God who will not be mocked nor hold him guiltless that taketh his Name in vain From the publick Ordinances we may comfortably expect benefit to our souls By these Jude v. 20. we have by gracious experience found our souls to be built up in our most holy Faith and refreshed as with marrow and fatness Psal 63.5 Whereas those that have forsaken them have forsaken their own mercy and shewed before the world a sensible decay in that which is good Psal 73.28 And therefore let us conclude with David It is good for us to draw near unto God Psal 87.2 And as the Lord doth so let us love the Gates of Sion more then all the dwellings of Jacob. CHAP. XII Five seasonable and profitable Admonitions commended to the Consciences of them that are either wavering or already seduced to the embracing of Errors HAving spoken these things to them who through Divine assistance do yet stand fast in the Faith let me now add a few words of Christian Counsel and Admonition to them who are either fallen into dangerous Errors or wavering and enclining towards them Rom. 10.1 2. What the Apostle saith of the unbelieving and obstinate Jews I may seriously and truly say of such persons My hearts desire and prayer to God for them is that they may be saved For I bear them record that many of them have a very ardent zeal for God but not according to knowledge Yea Rom. 9.2 as the same Apostle speaks of the same people I have great heaviness and continual sorrow in my heart in behalf of many who are drawn like incautious Birds into the snares of them that have so cunningly laid wait for them I know that many judicious persons will be ready to pluck me by the slieve and say Quis leget haec We can hardly expect that such men to whom these words are directed will vouchsafe these things the reading and much less that they will bestow an impartial and serious consideration upon them We may cry out with the Prophet Jer. 6.10 To whom shall I speak and give warning that they may hear Behold their ear is uncircumcised and they cannot hearken behold the Word of the Lord is to them a reproach they have no delight in it Acts 28.27 For the heart of this people
diligence in the rectifying those mistakes which impose upon mens Consciences and cut off all just occasion from them that are ready to seek occasion for delivering up their minds to be seduced to an embracing of that which is evil Let us put no advantage into the hands of false Teachers that make it their business to deceive ignorant and well-meaning people Nor let us justly provoke such people to deliver up themselves as a prey to those Foxes and Wolves And to this end give me leave to commend to you this two-fold word of Exhortation 1. To be diligent and constant in preaching such sound Doctrine as may both exhort the people to that which is good and also convince Gain-sayers Let not the people have any just occasion given them to follow these grievous Wolves because those that should teach them are dumb Dogs Isa 56.11 that either cannot or will not bark and look after nothing but every man his gain from his quarter Let them find that the Priests lips do preserve Knowledge and that it is the best course for the people to seek the Law at their mouths Mal. 2.7 who by their Office are the Messengers of the Lord of Hosts 2 Tim. â— 2 Let 's take the Apostle Exhortation Preach the Word be instant in season and out of season reprove rebuke exhort with all Long-suffering and Doctrine 2 Tim. 2.15 Let us shew our selves Workmen that need not be ashamed of our work and such as are not a shame to our Work and Profession but rightly dividing the word of Truth so as to carve to every man his portion Tit. 1.11 And withal There are some whose mouths must be stopped who creep into Houses 2 Tim. 3.6 and lead captive silly people And these we must confute if they will not be convinced with sound Doctrine that the people may see the reasonableness of the truths which we preach the unreasonableness of the errors that are taught in corners And for those that are impetuously obstinate in their errors I doubt not but our Church which hath waited for their return with much long-suffering 2 Cor. 10.8 will seasonably exercise towards them that power which God hath given Acts 20.28 for their edification and not for their destruction 2. We must also take heed to our selves as well as to our Doctrine that we give no advantage to false Teachers to insinuate into men of good Affections a fancy to leave the Church because of the scandalous lives of them that are publick Preachers 1 Tim. 4.12 Let us be to the Believers a pattern not onely in word but also in Conversation in Charity in Spirit 1 Sam. 3.13 in Faith in Purity Remember how God did punish Eli's house when his sons by their wicked lives made men to abhor the offerings of the Lord. Remember what God threatens to the Priests Mal. 2.2 3. Mat. 5.17 and 8 9. Remember also our Saviours words Ye are the salt of the Earth if the salt have lost its savour wherewith shall it be seasoned It is thenceforth meet for nothing but to be troden under feet of men 1 Tim. 4 16. Let us therefore take heed to our Selves and to our Doctrine and then we may hope that we shall be Instruments to promote the salvation of our selses and of those that hear us However Isa 49.4 5. Though Israel be not gathered yet shall we be glorious in the eyes of the Lord And our judgment shall be with the Lord and our work with our God 2 Tim. 3.13 Though evil men and seducers shall wax worse and worse deceiving and being deceived Ezek. 3.19 yet we having discharged the parts of faithful watchmen shall have delivered our own souls Now the Lord of his mercy inform the Consciences of those that are erroneous Acts 24.16 and soften the Consciences of prophane sinners and give us all grace to keep Consciences void of offence toward God and man in this world that so when we have fought our good fight 2 Tim. 4.7 8. and finished our course and kept the Faith unto death we may at death receive the Crown of Righteousness through the alsufficient merits of Jesus Christ To whom with the Father and the Holy Ghost let us give as is most due all Honour and Glory world without end Amen FINIS THE SUBTILE and PESTILENT NATURE OF Seducers A SERMON Preached in the CATHEDRAL AT SARUM Upon St. Marks Day 1665. By Paul Lathom M. A. 1 John 1.4 Beloved believe not every spirit but try the spirits whether they be of God because many false prophets are gone out into the world Printed by T. M. 1666. THE Subtile and Pestilent Nature OF SEDUCERS Ephes 4.14 That we henceforth be no more Children tossed to and fro and carried about with every wind of doctrine by the sleight of men and cunning craftiness whereby they lye in wait to deceive THE Gospel written by St. Mark whose memory we celebrate this day hath in all Ages been received as Canonical Scripture But there hath been some difference amongst the Learned concerning the Person that wrote itâ— some affirming it to be written by that Mark whom St. Peter calls his Son 1 Pet. 5.13 Others supposing the Author of it to be that Mark who was also called John the Son of Mary of whom we read Acts 12.12 That he whom St. Peter calls his Son was the Evangelist I suppose to be beyond controversie the onely doubt that remains is whether he was the same with John-Mark 〈◊〉 Son of Mary or another person of the â—â—â—e name This I cannot finde absolutely determined by the Learned and Judicious and therefore shall leave it in the middle It is agreed that this St. Mark the Evangelist was the first Bishop of Alexandria as Dorotheus tells us and that he preached the Gospel to all those parts from Egypt even to Pentepolis The time of whose Preaching the Gospel in Egypt Buchol Chronol Bucholtzer determines to be about the 44th year of Christ Concerning the time when he wrote this Gospel no certainty can be gathered out of Historians Euseb Eccl. Hist l. 2. c. 15. saith Bullinger But Eusebius reports it to be presently after the confusion of Simon Magus which was in the Reign of Nero and about the 68th year of Christ And yet Bucholtzer in his Chronology reports from Eusebius I suppose his Chronicle that St. Mark did suffer death four or five years before this time So that the most Learned and diligent searchers of Antiquity are not free from over-sights especially in Chronology But this by the way For the occasion of the writing of this Gospel Eusebius relates it thus Eccl. Hist l. 2. c. 15. out of Clemens Alexandrinus That after that wonderful confusion of Simon Magus the Christian Religion began so much to flourish and encrease amongst them that had heard St. Peter preach that they were not content to hear
due if in the mean time he detract from Caesar's Rights if he be not of a peaceable spirit and to this end ready to depart from his own right if he be not obedient to his Superiours free from wrangling and unnecessary oppositions Nor on the contrary is it sufficient to swagger for Caesar if men be of prophane and lewd lives or Atheists as to matters of Religion But as our Saviour saith in another case These things ought ye to have done Luke 11.42 and not to leave the other undone So I say he that to the Wisdom of the Serpent doth joyn the innocency of the Dove Mat. 10.16 he that is both a good Christian and a good Subject he hath the VVisdom that is from above But alas how little a Flock do such men make Rari quippe boni said the Satyrist good men are choise and never choiser then now adays Aug. in Psal 47. Non possumus negare plures esse malos c. saith St. Augustine It cannot be denyed but the most men are bad and that the bad are so many that amongst them there can hardly be discerned a good grain of Corn in the Floor but whosoever looks upon the Floor may think there is nothing but chaff there Secondly this discovers the substance of every mans duty which he should endeavour to put in practice Heb. 12.14 even to follow peace with all men and holiness without which no man shall see God To be no brawlers but gentle Tit. 3.2 To be obedient to every ordinance of man for the Lords sake 1 Pet. 2.13 To be full of mercy and good fruits To avoid perverse disputings such as are most suitable to men of corrupt mindes And finally to fear the Lord 1 Tim. 6.5 and serve him in sincerity Josh 24.14 To profess our selves to be such as God requires us to be and to endeavour to walk up to our profession As many as walk according to this Rule Gal. 6.16 Peace be on them and Mercy and upon the Israel of God Finally my Lords I know you are sensible whom it is that you are to patronize even them that are endued with this Wisdom that is from above and against whom you are to exercise the sword of Justice even them that are opposite to it You are sent by his Majesty as his Vice-Gerents 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the terror of evil doers and to the praise and encouragement of them that do well Them therefore that are prophane and opposite to Purity or turbulent and opposite to Peace or factious and disobedient your Lordships will please to observe them as the fit objects of the censures of the Law But those that are good Christians and good Subjects whose practice is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 1.27 that pure Religion and undefiled who are first pure then peaceable gentle easie to be perswaded to obedience full of mercy and good fruits free from partiality wrangling and hypocrisie your Lordships will please to own them with your Favour and Patronage Now the Lord of Heaven who alone giveth this Wisdom and out of whose mouth proceedeth Knowledge and Vnderstanding Prov. 2.6 and who hath bidden us Jam. 1.5 If we want wisdom to ask it of him deliver us from this wisdom which is Earthly Sensual Devilish and teach us this Wisdom that is from above which may make us holy as he is holy 1 Pet. 1.16 1 Thes 4.11 and also to study to be quiet and to do our own business That so being Lovers and Promoters of Peace we may receive the reward of Righteousness even the peace and favour of God in this life Jam. 3.18 and the everlasting enjoyment of his blessed presence and love in the life to come And that alone through thine alsufficient Merits blessed Jesus To whom with the Father and the Holy Ghost three Persons and one most glorious and infinite Deity let us give as is most due all Honour and Glory world without end Amen FINIS