merciful to our sins for thy Names sake O be gracious to thine inheritance and let not thine enemies any longer devour and tear thy Church into erroneous sects and factions Remove not good Lord thy candlestick the light of thy truth from amongst us but let us ever enjoy the freedome of thy Gospel the food of thy Word and sweet refreshing of thy Sacraments with all the benefits of the communion of Saints So we that be thy people and the sheep of thy pasture will give thee thanks for ever and will shew forth thy praise to all generations And to this end vouchsafe holy Father to give us a right understanding and firm practical belief of all the points of holy Christian Doctrine with an humble conscientious obedience to all thy most holy Lawes inflame our hearts with the most sacred fire of Charity that we persevering in the love and service of thy sacred Majesty and in mutual love and brotherly kindness each to other thy mercy may in the end receive us from amidst the tumultuous waves of temptations to sins and errors in this life to the haven of eternal security and peaceful felicity in the life to come through Jesus Christ our Lord Amen THE END A Catalogue of some Books printed for Rich. Royston at the Angel in Ivie-lane London and some formerly Printed at OXFORD Books written by H. Hammond D. D. A Paraphrase and Annotations upon all the Books of the New Test by H. Hammond D. D. in fol. 2. The Practical Catechism with all other English Treatises of H. Hammond D. D. in two volumes in 4. 3. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis primaeva Antiquitate adstruuntur contra sententiam D. Blondelli atiorum Authore Henrico Hammond in 4 4. A Letter of Resolution of six Queries in 12. 5. Of Schism A defence of the Church of England against the Exceptions of the Romanists in 12. 6. Of Fundamentals in a notion referring to practice by H. Hammond D. D. in 12. 7. Six books of late Controversie in defence of the Church of England in two volumes in 4. newly published The names of several Treatises and Sermons written by Jer. Taylor D. D. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Course of Sermons for all the Sundays in the year together with a Discourse of the Divine Institution Necessity and Separation of the Office Ministerial in sol 2. Episcopacy asserted in 4. 3. The History of the Life and Death of the Ever-blessed Jesus Christ 2. Edit in sol 4. The Liberty of Prophesying in 4. 5. An Apologie for authorised and Set-formes of Liturgie in 4. 6. A discourse of Baptism its institution efficacy upon all Beleevers in 4. 7. The Rule and Exercises of holy living in 12. 8. The Rule and Exercises of holy dying in 12. 9. A short Catechism for institution of young persons in the Christian Religion in 12. 10. A short institution of Grammar composed for young Scholars in 8. 11. The Real Presence and spiritual of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation in 8. 12 The Golden Grove or A Manual of daily Prayers fitted to the daies of the week together with a short Method of Peace and Holiness 13. The Dâ—ctrine and practise of repentance rescued from Popular Errors in a large 8. Newly published Certamen Religiosum or a Conference between the late King of Engl. and the late Lord Marquesse of Woâ—cest concerning Religion at Ragland Castle together with a Vindication of the Protestant Cause by Chr. Cartwright in 4. The Psalter of David with Titles and Collects according to the matter of each Psalm by the Right honorable Chr. Hatton in 12. the fifth Edition with additionals Boanerges and Barnabas or Judgement and Mercy for wounded and afflicted souls in several Soliloquies by Francis Quarles in 12. The life of Faith in dead Times by Chr. Hudson Preacher at Putney in 12. The Guide unto true Blessednesse or a Body of the Doctrine of the Scriptures directing a man to the saving knowledg of God by Sam. Crook in 12. Six excellent Sermons upon several occasions preached by Edw. Willan Vicar of Hoxne in 40. The Dipper Dipp'd or the Anabaptist duck'd and plung'd over head and ears by Daniel Featly D. D. in 4. Hermes Theologus or a Divine Mercury new Descants upon old Records by Theoph. Wodnote in 12. Philosophical Elements concerning Government and civil Society by Thomas Hobbs of Malmsbury in 12. An Essay upon Statius or the five first Books of Pub. Papinius Statius his Thebais by Tho. Stephens Schoolmaster in Saint Edmundsbury in 8. Nomenclatura Brevis Anglo-Latino-Graeca inusum Scholae Westmonasteriensis per F. Gregory in 8. Etymologicum Parvum in usum Scholae publicae westmonasteriensis opera studio Francisci Gregorii in 8. Grammatices Graecae Enchiridion in usum Scholae Collegialis Wigorniae in 8. A discourse of Holy Love by Sir Geo. Strode Knight in 12. The Saints Honey-comb full of Divine Truths by R. Gove Preacher of Henton S. George in Somerset-shire in 8. The Communicants Guide directing the younger sort which have never yet received and the elder and ignorant sort which have hitherto received unworthily how they may receive the Sacrament of the Lords Supper with comfort by R. Gove in 8. A Contemplation of Heaven with an Exercise of Love and a Descant on the Prayer in the Garden by a Catholick Gent. in 12. A Full Answer to a Declaration of the House of Commons concerning no more addresses to the King printed at Oxford 1648. in 4. The Royalists Defence printed at Oxford 1648. 4. Mercurius Rusticus or the Countreymans Complaint printed at Oxford 1648 in 8. A Relation of the Conference between W. Land Lord Archb. of Canterbury and Mr. Fâ—sher the Jesuite by command of K James fol. Church Lands not to be sold 1647. in 8. The Countrey-mans Catechism or the Churches plea for Tithes by R. Boreman B D. in 4. The Regal Apologie printed at Oxford in 4. A Fair Warning to take heed of the Scottish Discipline by Bishop Bramhall in 4. Sacrosancta Regia Majestas in 4. printed at Oxford and written by the Archbishop of Tuwn The Christians Directory in 12. The Royal Slave a Play in 4 acted at Christ-Church in Oxford Devotion digested into several Discourses and Meditations upon the Lords most holy Prayer Together with additional Exercitations upon Baptism The Lords Supper Heresies Blasphemy The Creatures The souls pantings after God The Mercies of God The souls complaint of its absence from God by Peter Samwaies Fellow lately resident in Trinity Col. Camb. in 12. Of the Division between the English and Romish Church upon Reformation by H. Fern. D.D. in 12. the second Edition with many Additionals Directions for the profitable reading of the Scriptures by John White M. A. in 8. The Exemplary lives and Memorable Acts of the 9 most worthy women of the world 3 Jews 3 Gentiles 3 Christians by Tho. Heywood in 4. The Saints Legacies or a Collection of Promises out of the World of God in 12. Judicium Universitatis Oxoniensis de Solenni Lege Foedere Juramento Negativo c. in 8. Certain Sermons and Letters of Defence and Resolutions to some of the late Controversaries of our times by Jasper Mayn D. D. in 4. New Jaâ—ua Linguarum Reserata sive omnium Scientiaâ—um Linguarum seminariuâ— Auctore Gl. Viro â— A. Comenio in 12. A Treatise concerning Divine Providence very seasonable for all ages by Tho. Morton Bishop of Duresme in 8. Observations upon Mr. Hobbs his Leviathan with some Observation upon Sir Walter Rawleigh's History of the World by Alex. Rosse in 12. Fifty Sermons preached by that learned reverend Divine Jo. Donne in fol. Wits Common wealth in 12. The Banquet of Jests new and old in 12. Balzac's Letters the fourth part in 8. Quarles Virgin Widow a Play 4. Solomon's Recantation in 4 by Francis Quarles Amesii antisynodalia in 12. Christs Commination against Scandalizers by John Tombes in 12. New Dr. Stuart's Answer to Fountains Letter in 4. A Tract of Fortifications with 22. Brasse outs in 4. Dr. Griffiths Sermon preached at S. Pauls in 4. Blessed Birth-day printed at Oxford in 8. A Discourse of the state Ecclesiastical in 4. An account of the Church Catholique where it was before the Reformation by Edw. Bâ—ughen D. D. in 4. An Advertisement to the Jewry men of England touching Witches written by the Author of the Observations upon Mr. Hobbs Leviathan in 4. New Episcopacy and Presbytery considered by Hen. Fern. D. D. in 4. A Sermon preached at the Isle of Wight before his Majesty by H. Fern D. D. in 4. The Commoners Liberty or the English mans Birth-right in 4. An Expedient for composing Differences in Religion in 4. A Treatise of Self denial in 4. by a concealed Author The holy Life and death of the late Vicountesse Falkland in 12. Certain Considerations of present Concernment Touching the Reformed Church of England by H. Fern in 12. Englands Faithful Reprover and Monitor in 12. by John Allington Newly published The grand Conspiracy of the Members against the Mind of Jews against their King As it hath been delivered in four Sermons by John Allington B. D. in 12. White Salt or a sober Correction of a mad World by John Sherman B. D. a discontinuer in 12. The matching of the Magistrates Authority and the Christians true Liberty in matters of Religion by Will. Lyford B. D. and late Minister of Sherborn in Dors in 4. A compendious Discourse upon the Case as it it stands between the Church of England and those Congregations that have divided from it by Hen. Fern. D. D. New A correct Copy of some Notes concerning Gods Decrees especially of Reprobation by T. P. Preacher of Gods Word in Northamptonshire and published to prevent calumny in 4. New The History of the Church of Scotland by Joh. Spotswood Archbishop of St. Andrews in fol. New Phraseologia Anglo-Latina or English Proprieties rendred into proper Latine for the use and benefit of Grammar Scholars in 8. Dr. Cousins Devotions in 12. The persecuted Ministery bâ— William Langley late of St. Maries in the City of Liechfield Minister in 4.
saith the Father were truly and fully enlightned immediately by Christ himself but that no man is enlightned but by him For as no man can be so no man can be wise or holy from himself but from Christ But as it is in the effusion of the natural light of the world there is Lux lumen and luminare There is 1. the light it self 2. The medium that receives it 3. The splendid bodies from whence 't is displaid so it is in the spiritual light of the Church There is 1. Lux the true light it self and this is Christ 2. Lumen the medium whereby our souls are enlightned by Christ and this is a lively faith such a faith as is both doctrinal and practical Joh. 12.46 I am come a light into the world that whosoever beleeveth on me should not abide in darknesse 3. Luminaria the lumiraries or personal lights by whose Ministery this light is imparted And these are the Apostles and Ministers of Christ in all ages to whom our Lord saith Ye are the light of the world Mat. 5.14 So that as every man is enlightned by Christ primarily and originally so by his Ministers also secondarily and instrumentally they are the earthen vessels that carry this heavenly treasure The Liminaries that convey unto others that light of Grace and Truth which from Christ they have received even as the Sun the Moon and the Stars are the conveyances of that material light which had its being before them And what the Psalmist speaks of the diffusion of the light of the heavens over the face of the whole earth Psal 19.4 is applyed by the Apostle to the Preachers of the Gospel Rom. 10.18 Their sound is gone out into all the earth and their words unto the ends of the world And for the more full understanding of this text 't is worthy observation that the words may as well if not more properly he rendred thus in English He is the true light who coming into the world lighteth every man applying as Grotius notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is most agreeable with the context for it immediately followes He is in the world and as long as I am in the world I am the light thereof Joh. 9.5 And this was Christs principal errand into the world to give light to them that sit in darkness c. Luk. 1.79 1 Cor. 14.30 But if any thing be revealed to another that sitteth by 1 Cor. 14.30 let the first hold his peace whence 't is alledged that the people are capable of Revelations from heaven and may thereupon interrupt and sileâ—ce the Preacher that their Revelations may be heard Answ 'T is most true that every Preacher of the Gospel must yeeld all obedience to a divine Revelation and keep silence when God himself speaks by the mediate ministery of man or Angel but that no such immediate Revelation can be meant in this text is clear from the context the words immediately before are these Let the Prophets speak two or three and let the others judge whereupon it followes if any thing be revealed not immediately from heaven surely for that is not liable to humane judgement but as 't is vers 26. If any man hath a Revelation i. e. the gift of revealing or opening some Gospel Truth which is hid under the veile of some type figure or mystical expression in the Law For Evangelium est velatum in lege lex est revelata in Evangelio i. e. The Law and he hath the gift or Spirit of Revelation not who brings in new Revelations which under a dismal curse is forbidden but who can reveal and open the old who can pull the veile off Moses face who can open the Law with the Gospel key and finde Christ and the mysteries of salvation under the types and dark expressions of the Law and the Prophets And this is that which is also meant by the Spirit of Revelation Eph. 1.17 and may serve to clear that text also from the like false collection thence Eph. 1.17 Only we may again remember herewithall for the clearing of both these and all other texts alledged to the same purpose that this gift of Revelation was extraordinarily and by more immediate inspiration communicated to the Apostles and first preachers of the Gospel and therefore 't is called The spirit of Revelation which no Enthusiast without sacriledge can now pretend unto no more then he may to the gifts of Tongues miracles c. All which were peculiar to those primitive times being then necessary for that first planting of the Gospel and working of faith in the hearts of the hearers but are now and have long since ceased as being no further useful since the Gospel is planted and wee all professe to believe the same So that what the Father said of Miracles the same is true of the gifts of Tongues of Wisdome Miracula necessaria fucre priusquam crederet mundus ad hoc ut mundus credert Quisquis adlue prodigia ut credat inquirit magnum est ipse prodigium qui mundo credente nâ—m credit Aug. Rom. 8.9 Revelation and all extraordinary and immediate inspirations of the holy Ghost This were necessary before the world believed even to this end that the world might believe But he that now looks for such grounds of his faith as are extraordinary and miraculous is himself a miracle because he believes not with the rest of the world of Beleevers Other texts alledged for the proof of immediate inspiration are such wherein the inhabitation of Christ and his Spirit and our communion with them is expressed And Rom. 8.9 If any man have not the Spirit of Christ he is none of him And 1 Joh. 3.6 Whosoever abideth in him sinneth not And vers 24. Hereby know we that he abideth in us by the Spirit which he hath given us Rightly to understand which texts and the like expressions in all other texts and to free them from the false collections which Euthusiastical persons gather from them two things must be explained 1. What is meant by Christ being in us 2. What by the Spirit which he hath given us For the 1. By Christ being and abiding in us is meant that communion which all faithful souls have with Christ whereby they derive from Christ as branches from the vine the sap of nourishment and growth in Grace and obedience here unto the hopes of eternal Glory hereafter Joh. 15.4 5. Abide in me and I in you as the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me I am the vine and ye are the branches c. But this mutual inhabitation of Christ in us and we in Christ is not * Nostra ipsius conjunctio nec miscet personas nec unit substantias sed affectus consociat confoederal voluntates Cypr. de coen dom
Church opposes the judgement of the Catholick or universal Church in point of holy faith this necessarily makes one ingredient in the sin of Heresie for so he or they do not stand upon the rock whereupon holy faith is grounded nor rest on that pillar which upholds the Truth This saith Irenaeus is the way of life meaning the way of the Church and all the rest are theeves and robbers Whosoever he be that will obstinately persist in his own erroneous opinion Haec est vitae introitus omnes a. reliliqui fures sunt latrones Si quis tam obstinatè in suo errore peâ—sistat ut universam Christi ecclesiam audire nolit talis juxta Christi mandatum pro ethnico publicano nobis habendus est Irenaeus and refuse to hear the Church let him be unto thee according to the command of Christ as a Heathen or Publican As in the natural body he is accounted a monster rather then a perfect man who hath any exuberant member that is disproportionate and not agreeable with the rest of the members of the body so in the mystical body of Christ he is an Heretique Sicut mensura est unius cujusque partis ita totius corporis quod omnibus suis partibus constat Aug. no orthodox Christian whose particular faith is exuberant and agrees not with the whole body of the Church according to that undeniable axiome Turpis est pars omnis toti non congrua That part is disorderly and sinful which agrees not with the whole whereof it is a part As there is but one faith Ephes 4.5 which is therefore called The unity of the faith vers 13. and though there be several articles or parts of holy Truth which constitute this one body of faith August yet saith the Father Veritas est veritati congrua one truth bears such a proportion with another as is agreeable to the whole so that the whole body of the true faith is like it self in all the parts or particular points thereof even so there is but one body Eph. 4.4 i. e. one Church professing this one faith Vna fides non numero sed genete qua similis in omnibus and though there be many members of this one body yet each true member is so proportionate to the whole as that all makes up but one orderly mystical body of Christ which ought to be as without spot or stain of sin so without the exuberant disorder of error 'T is the end and office of the Ministery to bring all Christians to this pitch of perfection even to be all incorporate as members of one mystical body of Christ by the unanimous acknowledgement of one faith Ephes 4.11 c. He gave some Apostles for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ till we all come into the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ that we henceforth be no more children tossed to and fro and carried about with every winde of doctrine by the sleight of men and cunning craftiness whereby they lie in wait to deceive but speaking the truth in love may grow up into him in all things from whom the whole body fitly joyned together and compacted by that which every joynt supplyeth according to the effectual working in the measure of every part maketh increase of the body to the edifying of it self in love 4. The 4. ingredient of Heresie is to hold and maintain an error in faith with frowardness and opposition to lawful determinations For though all Christians cannot perhaps in their judgements submit to all lawful determinations of controversies in Religion yet however these are thereby obliged to a passive obedience to possesse their souls in patience not to oppose the authority and disturb the peace of the Church Remembring 1. That the unity peace and authority of the Church in general is more to be valued then any particular mans satisfaction And 2. That the publique resolution of the Church is to be preferred before any private mans perswasion to the contrary That opinion of S. Cyprians concerning Rebaptization was in him but an error because the Church had not determined any thing for or against it but after the Church had defin'd it and adjudged Rebaptization unlawful Euseb eccl hist lib. 7. c. 2. 't was in all persons that maintained it not an error only but an Heresie To sum up all in few words A man becomes guilty of Heresie 1. By disbeleeving any fundamental Article of Faith or necessary part of saving Truth in that sense as it was evermore received by the universal Church of Christ 2. By beleeving any superstitious Errors or Additions which do vertually and by necessary and evident consequence subvert any article of holy faith or overthrow a fundamental Truth 3. By beleeving and maintaining these or lesser errors then these with perversenesse and obstinacy after sufficient conviction 4. By beleeving and obstinately opposing private opinions in points of faith against the publique lawful Determinations of the Church to the contrary CHAP. IV. Of Schisme the nature and kindes thereof 1. SChism is so called from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide or rent the word is used 1 Cor. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there be no Schisms or divisions amongst you And because Schism and contention are inseparable twins what therefore in this verse are called Schisms in the next vers 11. are cal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there are contentions amongst you And the better to conceive what is meant by these schisms and contentions 't is exemplified vers 12. One saith I am of Paul another I am of Apollo another I am of Cephas and another will not depend upon any acknowledging neither Paul nor any mortal man to be his Tutor and instructer and he saith I am of Christ Thus the immaculate body of Christ is divided into parties and sects the partakers and followers of which several sects are therefore called Sectarists and Separatists viz. Such as cleave not to the whole body but follow some one part that is broken off and divided from the whole 2. Heresie and Schism in the mystical body of Christ do differ as an inward sicknesse and outward wound in the natural body of man but yet so that there are several internal aswel as external parts and branches of Schism for by how many waies and means communion is maintain'd amongst Christians by so many waies it may be broken and dissolv'd And every breach of communion is a Schism 3. Now the Communion to be maintained amongst Christians is either Internal External The internal communion hath several branches viz. 1. To beleeve and assent to all those saving truths revealed to us by Christ and his Apostles and in all ages of the
which renders the whole body of our actions clear and successeful 2. This earnest and sincere desire of wisdome must be prosecuted as with diligent studies Mens obcaecatur in divinis nisi à Domino illuminata so with fervent prayers unto God for his daily blessing thereupon For the minde which is the eye of the soul sees nothing of the things of God but as by God 't is enlightned therein therefore to him we are commanded to apply our selves for wisdome Jam. 1.5 So the wise man obtained it Wisd 7.7 Wherefore I prayed and understanding was given me Prayer is the key that opens the cabinet of Gods secrets Meliùs solvuntur dubia â—raetione quà m humana inquisitione Aug. the bucket wherewithall we dive and draw forth the waters of life of the fountain of wisdome And the mysteries of godlinesse saith the Father are more easily unfolded by the efficacy of fervent prayers then by the force of humane studies 3. But all mens prayers are not effectual to the obtaining of true wisdome Joh. 9.21 Jam. 5.16 For God heareth not sinners 't is the fervent prayer of the righteous man that prevailes with God In the third place therefore our prayers must be enliven'd by the piety and purity of our hearts and lives And herein these two divine qualifications of the soul are most especially required Innocence and Obedience 1. And first Innocence or the purity and cleannesse of the soul is necessary to the reception of saving knowledge for wickednesss Wâ—sd 4.11 12. saith the wise man alters the understanding and deceit beguiles the soul or the deceitful lusts of the flesh and of the world cousen the soul of its right understanding so it follows for the bewitching of naughtiness doth obscure things that are honest and the wandring of concupiscence doth undermine the simple minde For as in a renewed and righteous soul all the faculties thereof move forward in their proper place and order the understanding first rules the will and affections of the reasonable soul and these guide the inferior desires or lusts of the sensitive soul and keep them within their due bounds and limits so in a sinful soul the government is perverted and all moves disorderly and backward 1. The inferior lusts of the sensitive soul or carnal concupiscence masters the will and affections and 2. these master the understanding and pervert the judgement So that to the right understanding of holy Mysteries a holy and renewed soul is most necessarily requisite Blessed are the pure in spirit for they shall see God Deus est purgatae mentis sapientia Aug. Mat. 5.8 For God saith the Father is the wisdome of the purified minde 2. Obedience is that second specification of piety which renders our souls capable of saving knowledge meaning by obedience not that universal obedience to the Lawes of God which includes all the parts of piety Citius exauditur una oratio obedientis quà m decem millia contemptoris Aug. Hom. 3. ad monac but that obediential meekness and humility of spirit which makes us ready to receive the impressions and willing to submit to the judgements of our superiors And one prayer saith the Father of such an obedient person is sooner heard then ten thousand of the scornful and such as are wise in their own conceit Surely he scorneth the scorners but giveth grace to the lowly Quanto obedientiores fucrimus Praepositis patribus tanto obediet Deus orationibus nostris Euseb limiss Prov. 3.34 And Eusebius Emissenus saith By how much more we are obedient to our Ecclesiastical or spiritual governors and fathers who have the rule over us and watch sor our souls by so much the more God will be obedient to our prayers and yeeld to our desires see for further proof hereof Ps 25.9 Joh. 7.17 Jam. 4.6 1 Pet. 5.5 These divine qualifications of the souls as to the right understanding of holy Truths have these ensuing benefits 1. Hereby the Mysteries of godliness appear more plain easie and intelligible to the soul For the waies of God are plain to the holy but stumbling blocks to the wicked Ecclus. 39.24 2. Hereby the soul doth really taste and is delighted with the bread of life For saith the Father as bread is sweet to the sound and healthful palat Palato non sano poena est panis qui sano est suavis oculis agris odiosa est lux quae puris est amabilis Aug. which to the sickly and unsound is unsavoury and as light is pleasant to the clear eyes but to the weak and sickly troublesome and offensive so the bread of life and light of divine knowledge is to the pure and holy sweet savoury and pleasant To the pure all things are pure but to the impure and unclean even holy things themselves become unholy Tit. 11.15 3. Hereby God is invited and won to preserve and guide us in the waies of Truth and to scatter and dispell all temptations and seductions to error and deceit Ps 25.11.14 4. Hereby that doctrinal knowledge of God and literal understanding of his word in the use of outward means obtained is made perfect and compleated The former being but the body and carkass but this the soul and spirit of saving knowledge If ye know these things happy are ye if ye do them Joh. 13.17 Hereby the heart is prepared and the minde made capable of a greater and more full light of true wisdome according to that promise of the Lord Habenti dabitur Mat. 25.29 To him that hath shall be given and he shall have more abundance to him that makes a right use of his knowledge more shall be added therefore the paths of the just are compared to the shining light which shineth more and more to the perfect day Prov. 14.8 CHAP. XIV The objection from the misdemeanors of the Ministry considered THE necessity of piety and integrity as to the sacred and saving knowledge of Gods Revealed will being thus apparent the want hereof in some persons of the Clergy hath brought even upon the sacred function it self that great contempt and reproach under which it now lies oppressed there being nothing so frequent in the mouthes of the people as the sins of their ministers the Perjury time-serving and wavering inconstancy of some the faction and sedition of others the pride the covetousness the drunkenness of others Etenim non solum docti esse volumus sed docti bom qualis omninâ— est qui rectè quidem verbis sed multo rectiùs moâ—ibus vita philoso phantur Sabel orat 7. have made even the profession contemptible and our labours in the word and doctrine ineffectual and vain fervent prayers and holy living being those spiritual engines whereby those holy truths delivered in sermons have their influence upon the hearts and lives of the hearers and where an exemplary purity of life is wanting 't is no mervail that God who is the
soul of sanctification infused in the obediential and practical use of this knowledge And both of these are the work of Gods Spirit the one the issue of his gifts and the other of his graces but neither without the use of those respective means which God hath thereunto most graciously appointed 2. Whosoever pretend to immediate Revelation and to have a secret teaching from God because they are of the number of his Saints and such as fear God must remember that 't is an act of great presumption misbecoming the humility of Saints and directly opposing the fear of God to neglect the means and depend upon miracle for the knowledge of his will so that by the very act of depending upon immediate Revelation they cut themselves off from all title and interest in those promises that are made to the meek lowly humble and such as fear the Lord for how can they be of the number of those babes to whom the mysteries of heaven are revealed who rank themselves amongst the most wise and perfect All professions and boastings of wisdome and holiness being symptomes of pride and presumption are thereby evident tokens that there is no true sober wisdome or solid soul-saving piety in the hearts of such professors but that they intrude into those things Col. 2.18 which they have not seen being vainly puft up by their fleshly minde And the minde never swels with that fleshly humour of self-conceited knowledge and purity without the secret infusions of that Diabolical spirit who as he was the first original of all pride and presumption so of all sinfulness and error thence derived and infecting the hearts and lives of men For pride is the beginning of sin and error also and he that hath it shall powr out abominations Ecclus. 10.13 What and how great are the benefits of piety and holiness of life as to the right understanding of Gods revealed will hath been already expressed That it is as the very soul and spirit so the top and perfection of true wisdome and knowledge that it is the end of all our studies and endevours and of all learning and knowledge both divine and humane and that without this holiness of life all our learning and knowledge shall be so far from being any way useful as to our own particulars that it shall tend to our greater condemnation at the last day Luk. 12.47 That whilest we study for learning and knowledge with desires and intentions only to be more wisely and knowingly pious and religions and withall do make a sanctified use of our knowledge received not suffering it to continue notionary and speculative in the brain but to be practical in the heart and have its influence upon the actions of our life That thus I say God is invited and according to his promises will undoubtedly multiply and increase our talent and by his holy Spirit open our eyes to see more clearly the waies of his service and our own salvation then such persons who have perhaps a greater portion of learning but less piety and hence undoubtedly many persons of meaner gifts and less learned have outstript others more learned and knowing in the knowledge of holy mysteries God of his great mercy enriching their understanding with more for the holy and pious use they have made of the less portion of knowledge imparted to them But yet notwithstanding the soul must not be advanc'd to the destruction of the body of sacred knowledge nor that which is the end and perfection of true wisdome must not make null and void the means God hath destin'd thereunto nor may we presume upon our good desires pious intentions and fancied relations unto God as this Elect and people further then in all humility to wait upon him for his blesting not without but in the use of those means of grace and truth which he hath ordained for our direction and guidance therein To conclude this discourse in the words of judicious Hooker If license were given to every man Eccl. polit l. 5. sect 10. to follow what himself imagineth that Gods Spirit doth reveal unto him or what he supposeth that God is likely to have revealed to some special person whose vertues deserve to be highly esteemed what other effect would ensue hereupon but utter confusion of his Church under pretence of being taught led and guided by his Spirit The gifts and graces whereof do so naturally all tend unto common peace that where such singularity is they whose hearts it possesseth ought to suspect it the more in as much as if it did come from God and should for that cause prevail with others the same God which revealeth it to them would also give them power of confirming it to others either with miraculous operation or with strong invincible remonstrance of sound reason such as whereby it might appear that God would indeed have all mens judgements give place unto it Whereas now the error and insufficiency of their arguments doth make it on the contrary against them a strong presumption that God hath not moved their hearts to think such things as he hath not enabled them to prove The Prayer O blessed Father of lights and fountain of all holy true divine and celestial Revelations as thou hast been pleased to reveal thy Son unto us to be the way the truth and the life so give us hearts to cleave fast to these divine Revelations both to acquiesce and persevere in the sacred doctrine and saving practise thereof take from us all vanity of mind and deceitfulness of imagination and let not the Author of lies prevail upon our depraved fancies to take us off from an holy humble and constant dependence upon thee in the use of the means of grace and truth ordained by thee Let thy Word be ever a light unto our feet and a lanthorn unto our paths and let thy holy Spirit ever clear this light to our minds and inflame our hearts with the sacred fire of divine love and zealous obedience to thy holy will revealed in thy word that by the guidance of this twofold light thy Word without and thy Spirit within both our outward and inward man may be directed in the waies of thy service and of our own salvation through Jesus Christ our Lord Amen The Ground and general Heads of the ensuing Discourse 1. THere were never any times wherein that admonition of S. Peter was more necessary to be observed by all careful and conscientious Christians Be sober and vigilant for your adversary the Devil as a roaring Lion walketh about seeking whom he may devour 1 Pet. 5.8 2 There are two waies whereby the Devil working upon mens frailties and upon their extravagant lusts and passions doth devour or destroy their souls 1. By blinding their understandings whereby they become apt to be seduced to the entertainment of errors and belief of lies 2. By poysoning their affections with the false paint of worldly vanities whereby they are ininveigled
such members as are dead by sinfulness or cut off from the body by Schism 5. He cannot be free from the guilt of Schism who doth not heartily desire and fervently pray for the peace of the Church even for the peace 1. of all Christendome in general for the happy knitting together of the broken parts and divided members of this too much disagreeing body and for the peace and prosperity 2. of that particular Church whereof each one is member as Psal 122.6 7 Pray for the peace of Hierusalem They shall prosper that love thee peace be within thy wals and prosperity c. The same Christian duty is commanded also 1 Tim. 2.1 2 3 4 5. As to the parts of external communion 1. 'T is a branch of Schism to reject the ancient Christian Creeds which are no other but those consonant agreeing joynt bodies of the holy Christian faith whereby as by so many ligaments and sinews all Christians are conjoyned as members of the same mystical body being all of one accord and of one minde Phil. 2.2 For it is unity of the faith and of the knowledge of the Son of God or the unanimous sincere profession of one and the same Christian Faith whereby we grow up together as one perfect man unto the measure of the stature of the fulness of Christ Eph. 4.13 2. To forsake the publique assemblies of our Christian brethren in the publique worship of God is another branch of external Schism and contrary to the rule of the author to the Heb. 10.25 Where he forbids this as he enjoynes the former and that because the one does commonly follow upon the other 1. Therefore he enjoynes vers 23. Let us hold fast the profession of our faith without wavering And 2. that which would follow upon the transgression of this command not forsaking the assembling of your selves together as the custome of some is vers 25. 'T was the custome of some for fear of persecution and reproach to forsake the publique assemblies of Christians Gloss interlin in loc and of others saith the Glosse upon presumption of their own piety and perfection to separate themselves from the rest of their brethren whom they rashly judged to be sinners and such imperfect defective persons as were unworthy of their society to forsake the assembling of our selves together for either of these causes contracts the guilt of Schism In the latter respect the Novatians separating themselves from the Church of Christ Euseb eccl hist l. 6. c. 33. cal'd themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Puritans saith the ecclesiastical historian 3. And this kinde of Schism consists of two parts 1. To refuse to joyn in the participation of the same Sacraments 2. In the use of the same Liturgies or publick forms of divine worship As to the 1. There is but one baptism Eph. 4.5 or one Sacrament whereby we are engraffed into the body of Christs Church which whosoever refuses or re-admits both the Catabaptist and the Anabaptist makes a breach in the mystical body of Christ So but one Sacrament of our nourishment and growth in grace even that of the holy body and bloud of Christ in communion whereof we being many are one bread and one body for we are all partakers of of that one bread 1 Cor. 10.16 17. Even saith the Father As many grains are incorporate in one bread and many members in one body so the faithful members of Christs Church make up but one bread and body by participation of Christs blessed body and bloud under the sacramental representation of bread and wine Aug. He that contemns or neglects then the use of this Sacrament doth for his part separate and divide himself from the body of Christ wherewith every prudent good Christian desires to be joyned that he may grow into him in all things which is the head even Christ Eph. 4.15 And Sacraments mongst many other holy ends of their institution hath this for one that they are marks of distinctions saith judicious Hooker to separate Gods own people from strangers Hook eccl pol. lib. 5. sect 57. 4. To decline the use and to refuse to joyn in the Church Liturgies or publique forms of divine service such Liturgies being both agreeable to the word of God and to the doctrine and constant practise of the Church in all ages if it be not in it self a branch of Schism 't is the cause and cursed parent thereof For as no form of prayer is the mother of confusion so several forms by persons of the same Church are the means and in-lets of division for whilest one likes this mans way of praying and another likes another mans way one saith I am of Paul and another I am of Apollo c. Therefore to prevent all division in the Church and to keep out all corruptions both in faith and manners and to avoid all ignorant insignificant improper and extravagant waies of expressing our mindes unto God in prayer As also that we might communicate in each others prayers and reap the benefit of each others fervency and devotion of soul in prayer these were the great and weighty reasons wherefore ever a set and standing form of publique prayers hath been prescribed and used in the Church of Christ And when we do consider and remember 1. That God himself under the Law commanded set forms of prayer to be used Numb 6.23 Deut. 20.3 26.3 5. 2. That Moses thanksgiving for that admirable victory given the Israelites against Pharaoh not only stands upon record for a precedent or pattern for the framing of prayers which might be repeated often but also grew afterwards to be a part of the Jewish Liturgy 3. That all the Psalmes are so many set forms of prayer and praise that were used in the Temple 2 Chron. 29.30 although they never had again the same occasions which brought them forth at the first 4. That under the Gospel not only John Baptist first but afterwards Christ himself taught his Disciples a set form of prayer with a positive command when ever they prayed to say Our Father c. Luk. 11.1 2. 5. That Christ himself used a set form in his agony Mat. 26 39. not altering his expressions as if God were pleased with variety of phrases a custome which only serves to tickle the itching ears of men and win popular applause but he went again and prayed saying the same words vers 44. And also upon the crosse he used a set form not of his own framing but used long before in the Church Mat. 27.46 6. That this was the way of the primitive Church as appears form the Liturgies of S. James the Apostle of S. Basil S. Chrysostome c. Hook eccl pol. l. 5. sect 25. And 7. if we consider with the judicious Hooker The irksome deformities whereby through endless and senseless effusions of indigested prayers the worthiest part of Christian duty to God is unsufferably disgraced whilest men are herein subject
all truth and peace be pleased together with his Truth to restore unity and order in his worship whereof for our manifold sins he hath so long deprived us 5. Heresies and Schisms as they are the cursed parents of sin so of judgements also both temporal and eternal as to temporal judgements S. Stephen tels us out of Amos 5.25 That if we make to our selves tabernacles or figures to worship them our punishment shall be to be carried away beyond Babylon Act. 7.43 Babylon Aug de civit dei l. 18. saith the Father est civitas illa confusionis quae indifferenter habet philosophos inter se diversa adversa sentientes That city of câ—nfusion which consists of persons of diverse and contrary opinions each to other and that 's the portion of those people that either vent or addict themselves to new opinions the fond imaginations of their own hearts they shall dwel in the midst of perpetual strifes and contentions and the Babylonish confusion of diverse and contrary opinions each to other whereas Gods city the Church is a city that is at unity in it self the bâ—essed inhabitants of which city the members of the true Church are all of one heart and of one minde neither is there or ought there to be in this city as in Babel liberty for every sect-master to set up what imaginations he please without controll for when liberty of conscience produces licentiousness of opinion confusion and disorder must needs ensue and if Babylons confusion goes before the captivity of Babylon will not be far behinde for what else can be the end of confusion through diversity of opinion but ruine and desolation The blessed fruits of unity and concord are peace and prosperity Concordia res parvae cresennt and the cursed effects of contentions and variety of opinions are war and destruction Discordia maximae dilabuntur The world is full of examples of both kindes therefore is there no one Christian duty whereunto we have more pathetical and zealous admonitions in the Scriptures then this of unity and agreement both in judgement and affection for this our blessed Lord so fervently prayed Joh. 17.11 22 23. To this he so frequently exh reeth his Apostles Mark 9.50 Joh. 14.27 And his Apostles all Christians Rom. 12.4 c. chap. 15.6 1 Cor. 1.10 Qui perversa mente de praeceptis pacis discordiam faciunt justo dâ—i examine ipsi de verbis vitae moriuntur Greg. de cur past Adm. 25. Now I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same minde and in the same judgement so also 2 Cor. 13 11. Ephes 4.1 c. Phil. 1.27 2.2 He therefore faith the Father that through perversness of minde shall out of the precepts of peace and concord create dissension and strife creates death to himself out of the words of life Charity is of the very essence of Christianity the Qâ—een of graces the sum perfection and fulfilling of the divine Law but all the bonds of Christian Charity and therein all the sacred duties we owe both to God and man Quam verò dilectionem custodit cogitat qui discordiaefarore â—r sanus eccl siam semdit pacem â—urbat chaâ—itatem dissipat Cyp. de unit eccl are infringed and transgrest by contention strife and Schismatical rending and tearing the Church of Christ into factions and parties and what ever piety such persons may outwardly make shew of yet can they not have any true charity saith Cyprian or love either to God in the first place or to their neighbours in the next who endevour not to keep the unity of the Spirit in the bend of peace Ephes 4.3 without which no man shall ever see the Lord Heb. 12.14 And this will yet further appear if we consider 6 That Schism alone without any heretical opinions though these two can hardly be parted cuts a man off from the unity of the Church for 't is an insurrection a being in armes against the Church Arma contra ecclesiam poâ—tat Cyp. de unit eccl saith Cyprian And he that is separated from the Church the spouse of Christ is joyned to an adulteress saith the same Father and euts himself off from all the promises made unto the Church and people of God nor must he think to own God for his Father who acknowledgeth not the Church for his Mother Cyp ib. d. For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ 1 Cor. 12.12 And for this cause faith S. Aug. No man can be righteous whilest he stands separated from the unity of Christs body Aug de corree Domst c. 25. but as any part or member of mans natural body being câ—t off the body is thereby devoid of the spirit of liâ—e so the man that is cut off from the body of Jesus Christ the righteous is thereby devoid of the spiritual life of righteousness though he do retain the shape form and likeness of a true living member and the ancient Father Irenaeus gives the reason further out of 1 Cor. 12.28 In the Church God hath set Apostles Prophets teachers universam operationem Spiritus reliquam all the gifts and graces of Gods holy Spirit are therein dispensed Irenae advers Haerd 3. c. 40. Cujus non sunt participes c. whereof they are not partakers who come not unto the Church to be joyned thereunto but defraud themselves of life by evil opinions and worse actions Vbi enim ecclesia ibi spiritus for where the Church is there is the Spirit of life and sanctification 7. Heretiques Extra ecclesiam consistenâ— contra pacem dilectionem Christi sacions inter adversarios computetur Cyp. ep 76. and Schismaticks have been ever accounted the great adversaries of Christs Church and people whose intestine broyles and homebred divisions have done more mischief to the truth and doctrine of Christ then all the external persecutions of bloudy tyrants and Heathens hence the sharp command of the Apostle against such Tit. 3.10 11. A man that is an heretique after the first or second admonition reject knowing that he that is such subverteth and sinneth because condemn'd of himself such a one is self-condemned having 1. passed sentence upon himself by professing against the doctrine and dividing from the communion of the Church And 2. he hath done execution upon himself also for he hath excommunicated himself in going out from the Church Quomodo te à tot gregibus scidisti Firmil ad Cyp. Ep. 75. exscidisti teipsum He that is such a one reject have no company with him 2 Thess 3.14 S. John going to wash himself in a Bath and there espying Cerinthus an Heretique leapt hastily out of the Bath again saying that he
divine celestial souls by their private fervent prayers holy desires heavenly contemplations zealous hungrings and thirstings pantings and breathings after God have a nearer and more close familiarity with him then in and by the use of external ordinances is attainable yet so to be above ordinances as to live without them is to live besides the rules of the Gospel and not to submit to the Law and government of Christ which is in effect to say with those rebels in the parable We will not have this man to reign over us Whilest our souls do inhabit in these tabernacles of clay God hath appointed us to receive his blessings by means sutable to our condition And to have our blessedness dispensed by Gods immediate hand is not to be hoped for till we have our consummation with the blessed Saints and Angels of heaven In the mean time let us take heed lest whilest we exalt our selves to be equal with the Angels we fall not lower then the state of good men and prove like hollow vessels all sound and no substance all prattle and pretence without the soundness and sincerity of pure and undefiled Religion He that will rise to perfection must fall low in his own estimation 1 Pet. 5.6 Humble your selves If in all humility and obedience we keep within that line of duty which God in his good providence hath drawn about us he will in his due time exalt us to such a measure of gifts and graces as shall best conduce to the advancement of his service and our own salvation 11. Lastly he that will carefully avoid all erroneous opinions in Religion must not dwell so much in disputes and argumentations in the things of God as in the conscientious practise and careful obedience unto his most holy Laws 'T is not true Religion that is only notionary in the brain nor that a godly zeal that only dwels upon the tongue they must be also practical in the heart and have their influence upon the actions and manners of our lives conforming them to that all-perfect rule of righteousness which is the will and command of God There was never more talk and prattle of Religion and yet never less practise all the fire of holy zeal is spent in preaching and hearing disputing and wrangling and the maintenance of sects and factions whilest obedience to Gods Commandements lies a bleeding and the sincere practise of Christianity which is the life thereof is neglected all the sap of grace being wasted in the production of leaves no fruits of truly pious and charitable actions appear which is not the least cause of such universal apostasie from the Truth For whilest Religion is not setled in the heart and thence breaks forth into the actions of a holy life but floats aloft in the fansie and descends no lower then the ear or tongue to hear and talk of it thus it does but render the minde sickle and apt to receive the impression of every new and strange opinion how erroneous soever if it wear but the garments and appear in the colours of the Spirit of grace and truth It is also sad to observe how eagerly men contend for shadowes in the loss of the substance how strict and curious many are in smaller matters and things of indifferency whilest the essential duties of Christianity are slighted A spice of that old hypocrisie of the Scribes and Pharisees who paid tithes of mint cumin and anise but omitted the weightier matters of the Law judgement mercy and â—aith Mat. 23.23 There is no readier way to give stop to the current and stay the violent inundation of Heresies amongst us then that professors of Religion would be more careful of religious practises then studious of opinions more industrious to subdue their carnal and worldly lusts and to cherish all inclinations to pious and charitable actions then to move questions and raise disputes in religious matters undoubtedly more practise of Religion and less dispute about it would much wither the tares of error now in their full growth and make those holy orthodox truths appear in their proper lustre which are now obscur'd in the bustle of unnecessary contentions and lost in the confused heap of variance and vain opinions 12. There are two practical points of holy Christian Religion which are great antidotes and preservatives against the delusions of Satan if carefully and conscientiously performed viz Prayer and Fasting this being as 't were the body and the other the soul of true practical piety And the concurrence of these two together a religious Fast with a pure and fervent Prayer is armour of proof against the most violent temptations of Satan either to sinfulness or error when nothing else will enchain the Devil and quell his temptations he is cast out by prayer and fasting Mar. 9.19 Prayer is that whip which drives the Devil out of the temple of the Heart and Fasting makes this whip more sharp Oratio daemoni flagellum Iejunium orationem reborat Bern. vigorous and piercing Prayer is that chain which ties up the Devil from the infusion of his seductions and deceits and by fasting we strengthen the chain and make it hold 13. But a threefold cord is not easily broken If therefore we shall adde to our Prayers and Fastings Eccl. 4.12 the exercise of Christian Charity avoiding all malice and hatred all uncharitable censures bitter railings and envyings one of another which are too usual with persons of different perswasions and shall with all meekness of wisdome long-suffering and forbearance endevour each others instruction and direction in the waies of truth and holiness against such powerful spiritual weapons undoubtedly the spirit of error shall not have strength to prevail whilest through the mean of a lively faith these holy actions receive their efficacy and value from the meritorious death and sufferings of our dearest Lord and Saviour who by his death hath overcome him who had the power of death the Devil and all the spirits and powers of darkness all whose black and mischievous designs and secret insinuations of error and deceit are annihilate and deaded and from them all we have redemption through faith in the bloud of Christ Blessed Lord who hast built thy Church upon a rock and promised that the gates of hell should never prevail against it Behold O Lord how that infernal spirit of error and delusion hath prospered and prevailed amongst us O God the heathen are come into thine inheritance thy holy Temple have they defiled and made thy Church an heap of confusions and disorder We are become an open shame unto our enemies a very scorn and derision to them that are round about us Lord how long wilt thou be angry shall thy jealousie burn like fire for ever O remember not our old sins but have mercy upon us and that soon for we are come to great misery Help us O God of our salvation for the glory of thy name O deliver us and be