The spirituall vertigo, or, Turning sickensse of soul-unsettlednesse in matters of religious concernment the nature of it opened, the causes assigned, the danger discovered, and remedy prescribed ... / by John Brinsley. Brinsley, John, fl. 1581-1624. 1655 Approx. 322 KB of XML-encoded text transcribed from 124 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A29526 Wing B4723 ESTC R25297 08844762 ocm 08844762 41951 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A29526) Transcribed from: (Early English Books Online ; image set 41951) Images scanned from microfilm: (Early English books, 1641-1700 ; 1277:19) The spirituall vertigo, or, Turning sickensse of soul-unsettlednesse in matters of religious concernment the nature of it opened, the causes assigned, the danger discovered, and remedy prescribed ... / by John Brinsley. Brinsley, John, fl. 1581-1624. [3], 241 p. Printed for Tho. Newberry, London : 1655. At head of title: Periphereia. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Controversial literature. Dissenters, Religious -- England. 2003-10 TCP Assigned for keying and markup 2003-11 Apex CoVantage Keyed and coded from ProQuest page images 2003-12 Rina Kor Sampled and proofread 2003-12 Rina Kor Text and markup reviewed and edited 2004-02 pfs Batch review (QC) and XML conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . THE Spirituall Vertigo : OR TURNING SICKNESSE OF Soul-Unsettlednesse IN Matters of Religious Concernment . The Nature of it opened , the Causes assigned , the Danger discovered , and Remedy prescribed . As it was lately delivered to the Church of God at Great YARMOUTH , By JOHN BRINSLEY , Minister of the Gospel there . And now presented unto a Publick View , as a needful Antidote against the Infection of those divers and strange Doctrines , wherewith in these unsettled Times many ( possibly well-meaning , but ) unwary and unstable soules are carried about , to the great disquietment of the Church , the dishonour and prejudice of Gods true Religion , the hazarding of others , and eminent indangering of their own Soules Jam. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eph. 4. 14. That we henceforth be no more children , tossed to and fro , &c. Rom. 16. 17. Now I beseech you , Brethren , mark them which cause Divisions and Offences , &c. London , Printed for Tho. Newberry , and are to be sold at his Shop in Corn-hill near the Royal Exchange , 1655. TO All the Fixed STARS in Englands Horizon , Whether Ministers or others , who in these loose and unsettled times , do yet ( through Grace ) remain stable as to matters of Religious concerncernment . Specially those in the Town of Great YARMOUTH . ( Highly and deservedly honoured in the Lord , ) YOu see what Matters they are I have here to deal with ; Not Civill , but Religious : The former of these I leave to the wise Providence of that Most High , who ruleth in the Kingdome of men , and giveth it to whomsoever he will , Dan. 4. 17. The latter I look upon as properly within the Sphere of my sacred function . And being so , I have taken occasion to deal therewith according to the exigence of the present Times : which being themselves unstable , are apt to render those that live in them like unto themselves , as the Ship doth the Passengers that are imbarked in it . Hence is it that vertiginous distempers ( as to a secondary cause of them , ) are grown so Epidemical in this our Climate at this day ; that in this our Heaven ( so the Church is frequently stiled in the Book of Revelations ) there should be so many Planets , wandring Stars ( it is St. Jude's word , Jude 13. ) to be seen in every quarter of it ; so many every where carried about with divers and strange doctrines , to the no small disquietment of the Church , the high dishonour , and great prejudice of Gods true Religion , with the eminent indangering of their own soules . That you are not in this number , this you owe to that Grace , by which the Heart of man is established . And that you may not be so , is my design in this Treatise : wherein I have , according to my weak skill , done ( or at least endeavoured to do ) what becometh a spiritual Physician , Opened the Nature , assigned the Causes , discovered the Danger of , and prescribed a Remedy proper and Soveraign for , this Malady . And these my good Intentions I do here present to a publick view ; desiring ( what I do not wholly despair of ) that they may be in some degree useful and successfull , if not for the reclaiming of those who are already turned aside from the way of truth , yet for the preventing of the like deviations in others . Which that they may be , let them not want the additional Ingredient of your Prayers : For which I shall rest Yours obliged to serve you in the Gospel of Jesus Christ , Ioh. Brinsley . Yarmouth , March 19. 1654. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE Spirituall VERTIGO ; OR TURNING SICKNESSE OF SOUL-UNSETTLEDNESSE IN Matters of Religious concernment . Heb. 13. 9. Be not carried about with divers and strange doctrines ; For it is a good thing that the heart be established with grace , &c. ] IT is not for nothing that the Prophets , the Ministers of God in the Language of the Old Testament are sometimes called by the name of Watchmen . Son of Man , I have made thee a Watchman , ( saith the Lord to his Prophet Ezekiel ) Ezek. 3. 17. What the Watchmans Office is , it is not unknown ; viz. to stand upon the Watch-Tower , to look out for , and give warning of approaching dangers , or Enemies . And such is the office of the Ministers of God ; Thus to watch for the soules of men , ( which is their proper work , as the 17. verse of this Chapter sets it forth , Obey them that have the oversight over you , &c. for they watch for your soules ) , to look out and descry what spiritual dangers do threaten them , and to give timely warning of them . Son of man , ( saith the Lord to that Prophet in the place forecited , Ezek. 3. 17. ) I have made thee a Watchman unto the house of Israel , therefore hear the Word at my mouth , and give them warning . This did that Apostle who is commonly reputed the Penman of this Epistle , the Apostle St. Paul. He made this his work to warn others . So he tells the Elders of Ephesus at Miletum , propounding himself unto them ( as to all other Ministers of the Gospel ) , as a pattern for their imitation , Act. 20. 31. Remember ( saith he ) that by the space of three years I ceased not to warn every one night and day with teares . And writing to his Colossians , he inculcates the same , telling them how this was one thing which he ever had an eye at in his preaching of Christ ; Whom we preach , ( saith he ) warning every man , Col. 1. 28. And this is the design which my self have upon you at the present . God having by his Providence and Ordinance set me as a Watchman in this place , my desire is to approve my self faithful in discharging that trust committed unto me , by giving a seasonable warning unto you of that which may indanger your soules . I presume there are few , or none of you , but take notice of a flood of dangerous and soul-destroying errors , which in these unsettled times have broke in upon the Church of God in this Nation . Some of which have already entred in at these gates ; and others in all likelihood are treading upon their heeles , ready every day to follow them . Now upon this account it is , that I have singled forth this portion of Scripture , wherein the Apostle giveth the like Caveat to his Hebrewes , that I intend to you ; forewarning them of the like danger , willing them to beware of it . [ Be not carried about with divers and strange doctrines ; ] Then seconding and backing that Caution , that Admonition with a Reason of it , wherein also he comprehends an Antidote , or Remedy against it . [ For it is a good thing that the heart be established with Grace . ] These are the Parts of the Text , which by Gods assistance I shall handle distinctly ; beginning with the first ; the Precaution , or Admonition , Be not carried about with divers and strange Doctrines . ] Wherein ( for the better handling of the words ) we may take notice of two things ; The Affect , or Malady , and the Ground or Cause of it . The Affect or Malady , a spiritual Vertigo , or Giddinesse , [ Be not carried about ] . The Ground or Cause of it , [ Divers and strange Doctrines ] . Touch we upon these severally by way of Explication ; beginning with the Affect or Malady it self . Be not carried about ] . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( saith the Original ) ; which some Manuscripts ( as both Beza and Grotius take notice of it ) read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Be not carried away . So the vulgar Latine ( therein following the Syriack ) renders it , Nolite abduci , Be not led , or carried away : Or be not transported beyond the truth , and your selves . Or Ne insanite ( as Grotius expounds it ) , Do not dote , be not frantick and mad . So he observes the word to be used by the Seventy , 1 Sam. 21. 13. where it is said of David , that he feigned himself mad ; distracted , frantick . A sense which will very fitly suit with the Apostles meaning in the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Be not distracted . made frantick and mad with divers and strange doctrines . So it is with some Errours , some Heresies ; It is even a Madnesse to embrace them . As it was in the doting Prophet Balaam , who would still go on in his way , in attempting to curse the people of God , though expresly contrary to the mind of God , untill such time as the brute and dumb creature reproved and convinced him , this was in him no other but Madnesse . So the Apostle St. Peter expresly termeth it , 2 Pet. 2. 16. The dumb Asse ( saith he ) speaking with mans voice , forbade the madnesse of the Prophet . Even so fareth it with many Hereticks , as of former ages , so in the present times , who have broached and maintained divers Opinions and Doctrines so clearly and expresly contrary to the revealed will of God in the Scriptures , as that it can be accounted no other then Madnesse in them : A plain evidence that they have been , and are besides themselves . This was that which Festus thought and said of Paul , when he heard him preaching of such strange doctrine , such as he had never heard of before . He cryed out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Paul thou art besides thy self , Act. 26. 24. And truly , what he spake ignorantly and falsely , we may say it knowingly and justly of some Hereticks in this and former Ages : when we hear of their strange , monstrous , and unheard of Doctrines , so expressly contrary to the word of truth , we may without any breach of Charity conclude they are besides themselves , they are Mad. So was that old Heretick accounted in the ancient Church , whom the Greeks alluding to his Persian name Manes ( as if he had Omen in Nomine ) called Manicheus , which signifieth ( as Augustine interprets it ) a Madman , or one pouring out of madnesse : which they did in reference to his many strange and mad Opinions , he being a very sink of Heresie , in whom most of the Errours of former Ages from Christs time to his were concentred and met together . And truly such there have been in the Ages after him , almost in every age some , whose opinions have been so wilde , so monstrous , that men cannot conceive , that had they not been given up at least to a spirituall distraction and madnesse , they would ever have imbraced them , or hearkned to them . And I wish I might not so truly speak it , that some , yea many , such there are to be found at this day in this poor distracted Nation , concerning whom I think it were the greatest piece of Charity that we can exercise towards them , to passe this Censure upon them , that they are besides themselves , under a Spiritual , if not Corporal distraction : which if they were not , they would never do as they do , nor say as they say . And indeed it is the nature of divers and strange doctrines , if men will hearken to them , to make them so ; to distract them , to put them besides themselves ; even to make them mad . A truth I think never more sadly verified then in and by the experience of this Age and Nation wherein we live : wherein many of the Ancient Heresies which have been dead and buried , and lyen rotting in the grave of oblivion for many hundreds of years , are now revived and raised up again ; insomuch that many by reason of those ghostly and ghastly apparitions coming out of the bottomlesse-pit of hell , and walking so freely abroad without check or controul even at noon-day , are ( as I say ) even scared out of their wits , plainly , according to that sense of this word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being distracted , put besides themselves . But I shall not fasten upon that reading of the word , though ( as I said ) proper enough to the Apostles meaning in the Text. The generality of Copies read it as our Translation renders it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ne circumferimini , Be not carried about . Verbum Paulinum ( saith Pareus upon it ) : A word used sometimes by the Apostle St. Paul. So we find it in that Text , which running Parallel with this , will let some light into it , viz. Ephes. 4. 14. That we henceforth be no more children , tossed to and fro , and carried about with every wind of doctrine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ne circumferamur , Not carried about . And so the word here is most properly read , as Beza rightly collects from the opposition betwixt this Verb and that other in the following clause . Be not carried about , but be established . Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Establishment to Unsettlement . So reading the word , come we in the next place to enquire concerning the sense and meaning of it . Be not carried about ] . A Metaphorical expression , very fitly setting forth the nature of this Malady , the unsetlednesse of some Christians , who hearkning to divers and strange doctrines , are carried to and fro , and carried about . The Metaphor I find derived and fetched from divers heads . Pareus writing upon the Text , giveth me the choice of two . 1. It may be taken from a Wheel , which is turned round , and carried about ; which it is either by its own motion , or by the hand that moveth it . A lively Embleme of Inconstancy , and Unsettlednesse . David imprecating the implacable Enemies of God and his Church , maketh use of this expression ; O my God , make them like a wheel , Psal. 83. 13. A Wheel being set upon a declivity , the side of a hill , it is restlesse , never leaving rolling and turning till it come to the Bottom . And such a condition David there wisheth to those his , and Gods enemies ; that they might have no rest or peace ; but as they were instruments of disquiet to others , so they might have no quiet themselves ; but that being set in slippery places , they might be cast down to destruction ( as elsewhere he speaketh , Psal. 73. 18. ) , still rolling downwards , till they came to their own place , the bottom of Hell. And truly such is the condition of some poor unstable soules ; who are ready to follow every new doctrine , and way ; they are like a wheel , which turneth round ( which is the proper signification of the word in the Text ) : So do they with the times and places wherein they live . Being now of this mind , then of that . Up and down . Even as the wheel , which turning round hath now this spoke uppermost , then another , and then another , untill at length that which was uppermost cometh to be lowest , Even so is it with them in matter of Opinion and practice . Up and down . Now crying up this doctrine , or this way , as the truth and way of God : And soon after decrying , renouncing , disclaiming , trampling upon it . Now joyning in fellowship and Communion with this Society ; soon after , without any just cause , falling off from that to another , and from that to a third ; and so going on till it may be not knowing whither further to go , either they come round again , re-imbracing their first love , or else ( as the sad experience of the present times tells us ) they come to trample all Religion under their feet . And such wheeles how many in this Nation at this day ? unstable Christians . Amongst whom some there are , ( whom I look upon as the worst kind of them ) who instead of serving the Lord , serve the times ( and that in a far other sense then ever the Apostle meant it , if we should read that Text , as some Copies do , Rom. 12. 11. which for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for serving the Lord , serving the time ) , turning about with them : embracing and following those opinions and wayes which the times smile upon ; and which may be any wayes advantagious to themselves in point of Credit or Profit . Such a Wheel was that notorious Apostate and Changeling , Ecebolus , or Ecebolius ( taken notice of by Aretius writing upon the Text ) , the Constantinopolitane Oratour , of whom Ecclesiastical-Histories make frequent mention , telling us how he still turned round ( as we have seen some fanes do ) under the Crown , conforming his Religion to the Religion of the Prince , the Emperour for the time being , being one while a Christian , then a Heathen , then a Christiah again ; for which at length he grew not more infamous to others then to himself ; insomuch that being convinced of the evill of his way , he came and cast down himself at the Church-door , at the feet of those Christians who had continued constant in their Profession , bidding them to tread and trample upon him , Calcate me insipidum salem , Tread upon me unsavoury salt , worthlesse creature , good for nothing . Such was he in his own apprehension . And ( truly ) this is that which such Weather-cocks , such Time-servers . such Turn-coats must look for . However for the present they may by this politick practice of theirs in changing their coat save their skin , escape some sufferings , and gain some temporal advantages , yet in the end they will come to be justly accounted and looked upon as unsavoury salt , neither owned by God , nor his people . Which let it make all you that hear it afraid of it . Take heed that ye be not thus carried about , turned about as wheeles . This is a first head from whence this Metaphor in the Text may be derived . A second is from Chaffe , which being a light empty husk is carried to and fro , and whirled about with the wind . That is another of the Psalmists Imprecations , Psal , 35. 5. Let them ( saith he , speaking of the Enemies of God ) be as Chaffe before the wind ; which our new Annotation explains , Let them be smitten with the spirit of Giddinesse . And the Prophet Isaiah , setting forth the doom of Israels Enemies , maketh use of the like expressions , Isai. 17. 13. God shall rebuke them , and they shall flee afar off , and shall be chased as the chaffe of the Mountains before the wind , and like a rolling thing before the whirlwind ] . Lively expressions of a total rout , of an utter dissipation . Chaffe being ( as I said ) onely an empty husk , it flyeth before the wind . So doth the Chaffe upon the floor , in the valley ; much more chaff upon the Mountain ; where the wind hath more force , there being nothing to restrain the violence of it , or to stop or stay the thing which is driven before it . And like a rolling thing ] Like Thistledown , ( so the Margine in our new Translation readeth it ) then which nothing is lighter . Or ( as some others render it ) Sicut pulvis rotatus , as dust whirled about with the whirlwind . Such a condition is there threatned to Israels enemies in a Temporall way . And ( truly ) even such is the Condition of some poor unstable soules in a spiritual way . Thus are they carried about , and carried away . Being but Chaffe , having in them onely an empty husk of a formal profession , wanting the kernel , the truth of grace , not having in them the Root of the matter ( as Iob phraseth it , Iob 19. 28. ) , they are carried about with the wind of every Tentation . Being as light as the Thistle-down , having no substance or solidity in them , they are tossed to and fro with every breath of wind that bloweth upon them . Both these are very apt and elegant Similitudes , fitly explaining and illustrating the force and meaning of the Phrase in the Text. But besides these , there are two other ( which our new Annotation putteth into my hand ) no lesse apt and proper then either of those . The one is of the Waters of the Sea ; the other of the Clouds of the Ayr : Both which are carried about by the wind , now this way , now that way . Such are the waters of the Sea ; never standing still , especially if there be any wind stirring : whence it is that water is made an Emblem of Instability ; Unstable as water ( saith Iacob of his son Reuben , Gen. 49. 4. ) And for the Clouds of the ayr , especially if they be light and empty , wanting those libramenta , those Ballancings which the Lord speaketh of to Iob , Job 37. 16. how are they carried about from one quarter of the heavens to another ? And even such is the condition of some unstable soules . They are , in the third place , like the Waters or waves of the Sea. That is St. Iames's comparison , Iam. 1. 6. He that wavereth ( saith he ) is like a wave of the Sea , driven with the wind and tossed . So are the waves of the Sea ; by the force of the winds they are driven to and fro , carried sometimes this way , sometimes that ; one while lifted up to Heaven , and by and by depressed again as low as the Deep . And even so fareth it with unsettled spirits ; they are still fluctuating to and fro , up and down ; now of this mind , this opinion , this Judgment , this Resolution , then of that . Or ( in the fourth place ) like the Clouds of the Ayr. That is St. Iudes comparison , ver . 12. of his Epistle , where speaking of some Hereticks sprung up in his time , among other Characters which he giveth of them , he calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Empty Clouds ; Clouds without water carried about of winds . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word is the same with that in the Text. Carried about . Here is then a fourfold head from whence this Metaphor may be derived . And to some one or more of these I conceive our Apostle here to allude in the Text , whilest he giveth this Caveat to his Hebrews , that they should not be thus carried about . Be not carried about , as Wheeles , as Chaffe , as Waves , as Clouds . And thus I have shewen you the Affect , or Malady it self . Spiritual Unsettlednesse . Come we ( in the next place ) to take notice of the Ground , or Cause of it ; which we have in the words following . With divers and strange Doctrines ] . Here is the wind which carrieth about these Waves , these clouds . A wind of Doctrine . So the Apostle calleth it in that place , to which I have had , and shall have frequent recourse , Eph. 4. 14. Be not carried about with every wind of Doctrine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every wind . An elegant Metaphor ( saith Calvin upon it ) fitly expressing the nature of all those doctrines of men ( as the Apostle calleth all false doctrines , Col. 2. 22. ) which draw men aside from the simplicity of the Gospel ; whatever they may seem to be , what noise soever they may make in the eares of those that hearken to them , and how prevalent soever they may be with them , yet they are but wind , vain and empty speculations . And concerning this wind it is , that our Apostle here ( as elsewhere ) warneth Christians , that they should take heed of being carried about with it . Hence is that natural disease in the Head , which we call a Vertigo , the Turning Sicknesse or Giddinesse ; it is caused by wind , by flatulent vapours affecting the Brain . And from a like cause many times is this spiritual Vertigo , the unsetlednesse of Christians in the matters of God ; They are turned and carried about with this wind of Doctrine . But what Doctrine ? That we have here set forth by a twofold Epithet : Divers and strange Doctrines . Two words ( as Lapidee noteth upon them ) fitly agreeing to False and Hereticall doctrines : Which are , 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Various , divers . So they may be said to be , in as much as they differ alwayes from the truth , and often from themselves . 1. Alwaies from the Truth . Being no other but Lyes . So Paul calleth Heretical doctrine , 2 Thess. 2. 11. a Lye. And speaking of Heretical Teachers , he calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , teachers of lyes , 2 Tim. 4. 2. And so , Divers . Truth ( as Aquinas notes upon the Text ) is but one , being like the Center ; Errors are many , like the several points of the Circumference ; which as they all differ from the Center , so one from another . And so do Errors ; all differing from the truth , which is but one ; they differ betwixt themselves . 2. Yea , and often differ from themselves . Such is the guize of Hereticks , having no sure ground to stand upon , they are often flitting , running from one Error to another ; they do not sibi constare ; but are often inconsistent with themselves , self-contradicting , saying and unsaying with the same breath ; denying and destroying that by Consequence , which positively they assert and maintain : Thus false doctrines are said to be Divers . And , 2. Strange , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So tearmed again in a like double respect . Being strange to the Scriptures , and strange to the Church . 1. To the Scriptures , not to be found in the Canon of the Old or New Testament ; Not known to Christ or his Apostles . Were they alive again they would be strange to them . They preached no such doctrine . They are no other but humane Inventions , Commandments and Doctrines of men ( as the Apostle calleth them in the place forecited , Col. 2. 22. ) ; not delivered by God in his Word , but invented by men . And being so , they may upon that account well be called strange , having no acquaintance with the Scriptures . And , secondly , strange to the Church . Such Doctrines as the true Church either never heard of , or at least never owned , never acknowledged . New Doctrines . Such was Paul's doctrine to those Athenian Philosophers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as they call it ) A new doctrine , Act. 17. 19. whereupon they charge him to be a setter up of strange gods , vers . 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Strange deities ; and a bringer of strange things to their eares , vers . 20. Strange , because new . And such are Heresies unto the true Catholick Church of God ; either not known to it , or not known by it . And upon that account may well be called strange . Now concerning such doctrine it is that the Apostle here giveth this Caveat to his Hebrewes , that they should take heed of being seduced , of being carried about with them . Be not carried about with divers and strange doctrines . ] A useful , a needful Admonition . So it was to the Church at that time when the Apostle gave it . And that in a twofold regard : 1. In regard that some such doctrines were then abroad . 2. Some Christians were then carried about with those doctrines . Both which are insinuated in the Text. And so it was . 1. Some such Doctrines were then abroad in the world , Divers and strange doctrines . Such was that doctrine which was then preached by the false Apostles , whose design was to make a mixture of the Law and Gospel , to joyn them both together ; pressing the Observation of the Mosaical Law , not onely the Moral , but Ceremonial Law , as necessary to Justification and salvation . This did some and many in Paul's time ; who placed a great part of Religion in Ceremonial Observances . Such were those Ordinances which he speaketh of , Col. 2. 21. where he blameth his Colossians for dogmatizing , for complying with the false Apostles in subjecting themselves to them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Why are ye subject ? How is it that ye suffer your selves to be so inthralled unto such doctrinal Errors , and superstitious Rites and Observances , viz. Touch not , taste not , handle not ? ] These were the prescriptions and injunctions of those false Teachers ; who by crying up these Ceremonial Rites , corrupted the minds of those that would hearken to them , from the simplicity that was in Christ ( as he speaketh , ( 2 Cor. 11. 3. ) , drawing off the hearts of Christians from looking onely unto Christ , and the free grace of God in him for Justification and Salvation . And this was one of those doctrines , those divers and strange Doctrines , which our Apostle here in the Text hath an eye at . So much we may collect from the latter Clause of the verse ; where he saith , It is good that the heart be established with grace , not with meats . ] i. e. Not with the choice of meats , and drinks ; using of some as clean , abstaining from others as unclean , under which ( by a Synecdoche ) he comprehendeth all other Ceremonial observances ( as I shall shew you hereafter ) . This did some of the Teachers of those Times presse upon Christians ; therein teaching them a Doctrine diverse from , and contrary to that which Paul had before taught ; which was , that the Kingdome of God is not meat and drink , Rom. 14. 17. The Kingdome of Christ under the Gospel did not consist in such outward observations . And besides this there were at that time sundry other Doctrines abroad of like nature ; Divers and strange Doctrines . Such were those which Saint Iude speaketh of , verse 4. of his Epistle , ( Iude 4. ) There are certain men ( saith he , speaking of false Teachers ) crept in unawares ] : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , subrepserunt , subintroierunt ; they came in closely and covertly , coming under-ground , as Pioners do , who sometimes enter a City by a Mine , while the guard is standing upon the Walls . So did they insinuate themselves into the Church , coming both unlooked for , and unsent . Not expected , or suspected by the Church ; nor yet sent by God ; but taking the Ministery upon them of their own heads ( as our New Annotation paraphraseth upon that word ) . And so entring what did they ? why ( among other things ) they turned the grace of God into Lasciviousnesse , and denyed the only Lord God and Saviour Iesus Christ. Both these they did ; and that as by their practice , so by their Preaching . Under a pretence of crying up Gospel-liberty , and advancing the free grace of God in the pardoning of sin , and justifying of sinners , they set open a wide door to all kind of sensuality . So turning Evangelical Liberty into Carnal Licentiousnesse . And they denyed the onely Lord God , and their Saviour Iesus Christ ] . Such St. Peter had foretold of , 2 Pet. 2. 1. But there were false Prophets among the people ( saith he , meaning the people of Israel under the Old Testament ) , even as there shall be false Teachers among you ( you Christians under the New ) who privily shall bring in damnable Heresies , even denying the Lord that bought them . And what he foretelleth , St. Iude ( having an eye to that Prophecy , as he hath almost throughout his whole Epistle unto that second Epistle of St. Peter ; the one being looked upon but as a kind of abstract and summary of the other ) shewes how even in his time it was come to passe . Such false and Heretical Teachers then there were , who denyed the Lord that bought them ; denyed the onely Lord God , and their Saviour Iesus Christ : denyed Christ to be God , who having paid a price in it self sufficient for them , and being their Master and Saviour by an outward profession , they ought to have owned him . But they denyed him : And that as by their deeds , so by their doctrines . This among others did thnt Simon , of whom we read , Act. 8. who was in his time , and still is , famous , ( or rather Infamous ) for three things ; his Sorcery , his Simonie , his Heresie . His Sorcery , for which he was admired by the people , who cryed him up for little lesse then a God ( This man ( say they ) is the great power of God , vers . 10. ) ; and was afterwards called for distinctions sake by the name of Simon Magus , Simon the Magician . His Simonie , in offering money to purchase the Holy Ghost , the extraordinary and miraculous gifts of it , from the Apostles , vers . 18. from whence it is that that Sin ( for such a sin still there is , what ever the present Times think of it ) beareth his name , being called Simonie . And lastly , his Heresie , for which he is no lesse famous in Ecclesiastical , then for those two other in Sacred story . He being the Father of Hereticks ( as he is called ) , the first Apostate under the Gospel , who broached and maintained divers Blasphemies , and damnable Opinions ; Among other , denying the Trinity , and denying any other Christ but himself ; affirming himself to be the true God , ( as afterwards he was accounted at Rome , where ( through the just Judgment of God giving them up to that strong delusion , that they should believe a lye ) , they who who in the dayes of Tiberius would not acknowledge the Divinity of Christ , yet soon after in the dayes of Claudius ▪ erected a Statue to this Impostor with this blasphemous Inscription , Simoni Deo Sancto , To Simon the Holy God. Thus did he bewitch the people , as by his Sorcery , so by his Heresie . Wherein he being the Ring-leader , wanted no followers . Divers there were who within a few years after , when he was gone off from the Stage , stept up in his room ; owning most of his opinions , and adding to them many other no lesse monstrous and absurd . Such was Menander , and Ebion , and Cerinthus ; The last of which was that Heretick , with whom St. Iohn is said to have refused to enter into the same Bath ; and who is the reputed Father , the first Authour of the Millenary opinion concerning the temporal Kingdome of Christ upon earth after the Resurrection , wherein his Subjects should live in the full enjoyment of all kind of carnal and sensual pleasures and contentments . These and some other Hereticks and Heresies did the first age bring forth . Among whom St. Paul taketh notice of two , Hymeneus and Philetus by name , who ( among other Errours , as Errour seldome goeth alone ) denyed the Resurrection of the Body , ( as Simon Magus is said to have done before them ) saying , That the Resurrection was past already , 2 Tim. 2. 17. acknowledging ( as is probable ) no other Resurrection , but that of the Soul , or of the Church in the Renovation , the new state of it under the Gospel . Besides these , St. Iohn maketh mention of another Sect , notorious in his time , the Sect of the Nicolaitans ( so called from Nicolas , one of the seven Deacons , mentioned , Act. 7. the reputed Father of them , whether justly or no , is a question ) . This he doth once and again in that one Chapter , Revel . 2. First telling the Church of Ephesus to her deserved commendation , that she hated the deeds of the Nicolaitans , ver . 6. then charging it upon the Church of Pergamus as no small blemish to her , that she had them ( some of her Members ) which held the doctrine of the Nicolaitans , ver . 15 ▪ what that doctrine was , Scripture is silent ; but Ecclesiastical Histories with one consent tell us , it was the renouncing of a Conjugall propriety betwixt man and wife , and so allowing a promiscuous community ; at which door brake in many other horrid enormities not fit to be named amongst Christians . To them soon after succeeded that impure and infamous brood of the Gnosticks , who were indeed the same Sect under a divers name , calling themselves by that name , Gnosticks , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth knowledge ; which they of that Sect pretended to above all others , who had either gone before them , or were contemporaries with them : Such high thoughts had they of themselves , ( as for the most part Hereticks are not wanting in that way ) ; and thereupon gave themselves that proud title . Whereas in truth those other stiles were far more proper , which ( as Augustine tells us ) were given them by others , who called them Borboritae , or Coenosi , Men given over to wallow in the mire and filth of all kind of abominable uncleannesse . Such was their practice , and such was their Doctrine . I might here yet go on , and ( following the track of Ecclesiastical History ) shew you what a flood of like monstrous errours after these broke in upon the Church . The Golden Age of the Apostles and Evangelists being spent , then how did false Teachers croud in amain , infesting the Church , and assailing the truth almost in every part of it ? broaching and venting divers and strange doctrines ; some , and many of which were so strange , as it cannot but amaze and astonish any Christian head or heart to hear of them . A Catalogue whereof is left to posterity by Epiphanius and Augustine , and some other of the Ancients . But I shall not trouble you with any more of them . This being enough , as to our present purpose , that such doctrines were then abroad ; some of them come upon the stage already , and others pressing after them . Which latter also our Apostle Saint Paul ( if so be that he were the Penman of this Epistle , which for the present I shall yield ) took notice of . So much he telleth the Ephesian Elders at Miletum , Acts 20. 29. I know ( saith he ) that after my departure from you shall grievous Wolves enter in among you . What Wolves were these ? Why , two sorts of them . First , bloody Persecutors , whom he calls Wolves , and grievous Wolves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being like those Lupi vespertini , the evening Wolves , which the Prophet Ieremy speaketh of , Ier. 5. 6. which should not spare the flock , but make a prey of the poor Lambs of Christ , sucking their blood . Such Wolves there were many after Paul's departure ( his dissolution ) in that Neronian persecution , and others following it . But besides these , there was another kind of Wolves , whom Paul looked upon as no lesse dangerous , if not more . And those were white Wolves , Wolves in sheeps cloathing . So our Saviour describeth false Prophets , Matth. 7. 15. Men who had fair and promising outsides , specious apparances of a harmlesse innocency ; yea , and pretenders ( it may be ) to a more then ordinary piety ; but inwardly ( saith he ) they are ravening wolves ; such whose design is to make a prey of the soules of men , to destroy them by their false doctrines . Now such also the Apostle took notice of , that they should come after his departure . So he tells them there more plainly in the verse following , vers . 30. Also of your own selves shall men arise , speaking perverse things , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , preaching false and heretical doctrines ▪ crosse to the truth , and wrested contrary to the mind of God in the Scriptures ) that they may draw disciples after them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , draw and pluck them as members from the mystical Body , so making a separation therein , that they may gain a party to themselves , and so be reputed singular and popular . Such Paul foresaw would arise to the great indangering of the Church : which ( as Grotius and others look upon it ) was made good in the forenamed Nicolaitans and Gnosticks . Thus then in those first times there were such doctrines as the Apostle here speaketh of in the Text , Divers and strange doctrines . And ( in the second place ) these doctrines were then taking with some , with divers . So ( it seemeth ) was that doctrine of the false Apostles concerning the observation of the Ceremoniall Law with the Hebrews , the Iewes , who had been educated and brought up in it , having sucked it in ( as it were ) with their mothers milk , it was taking with them ; insomuch that they were already ( some of them ) carried away with it , and others in danger of being so , ( as the Caveat in the Text is conceived to import ) . And not onely they , but others also . This was that which Paul took notice of in his Galatians , charging it upon them not without a wonderment to himself , Gal. 1. 6. I marvell ( saith he ) that ye are so soon removed from him that hath called you into the grace of Christ , unto another Gospel . So it was ; By the means of the false Apostles , they were either already turned , or turning . Both which are looked upon as implyed in that word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which being of the Passive voice , layeth the fault primarily upon those false teachers , by whose means they were perverted : [ Ye are turned ] And being of the present tense , it imports what was in fieri , doing if not done . They were turning , well nigh turned . And from what , and to what were they thus turned ? Why , [ from him who hath called you into the grace of Iesus Christ ] from Paul and his Doctrine , who by the preaching of the Gospel to them , had called them to seek for Justification and salvation onely by faith in Christ. From this doctrine they were turned to another Gospel ; taught and brought to seek Iustification in another way , ( at least in part ) by the observation of Mosaicall rites and Ceremonies : Which Paul there calleth another Gospel : Not that it was so in truth . Well did he know that there was no other Gospel but one ; No other Name under heaven given among men whereby they must be saved ( as Peter elsewhere tells the Iews , Act. 4. 12. ) ; no way or means of salvation appointed by God for lost mankind ; save onely through the merit and mediation of Iesus Christ. But in as much as it was a doctrine diverse from , and a depravation of the true Gospel , therefore he so calleth it ; as he explaineth himself in the verse following , [ Which is not another Gospel ; but there be some that trouble you , and would pervert the Gospel of Christ , v. 7. ] . Thus were they carried about . And what he saw in them as done , or doing , he feared the like in his Corinthians . So much he tells them , 2 Cor. 11. 3. I fear ( sairh he ) lest by any means , as the Serpent beguiled Eve through his subtlety , so your minds should be corrupted , from the simplicity that is in Christ. This he also speaketh in reference to the doctrines of the false Apostles ; who made a medly of the Gospel , mixing their own Philosophical speculations , or Jewish Traditions , or Ceremonial observances with it . By which meanes they corrupted and adulterated that pure doctrine , even as pure and precious liquors are imbased and corrupted by other mixtures . And concerning this Corruption Paul's jealousie was , that they were ready to swallow it down ; and so to be carried about with those divers and strange doctrines . A thing that was no newes in those first and purest times . This was that which our Saviour himself foretold a little before his death , Matth. 24. 24. Where shewing what should come to passe before the destruction of Ierusalem , among other things , he saith , There shall arise false Christs and false Prophets , &c. Insomuch that ( if it were possible ) they shall deceive the very Elect. Intimating that many should be seduced , and deceived by them . And the like Prophecy we meet withall in that forecited place of St. Peter , 2 Pet. 2. where having in the first verse ( as you have heard ) foretold of false Teachers that should come , in the next verse he sheweth what successe they should have ; And many shall follow their pernicious wayes , ver . 2. And what he there forerelleth , St. Iude sheweth us how in his time it came to passe . Having in the fourth verse of his Epistle in like manner described the false Teachers of his time , in the sequel of the Epistle he sets forth their followers ; whom he calleth Clouds without water , carried about of winds , ver . 11. and in the next verse , Waves of the Sea , and wandring stars ; thereby denoting Christians who were inconstant in their profession ; not like fixed stars which are regular in their Motion , but like Planets , or Comets , wandring from one opinion or way to another , being constant onely in inconstancy . Thus were there some , and not a few in those times , those proto-primitive times , who were thus carried about with divers and strange doctrines . This is that which our Apostle saith of Hymeneus and Philetus in the place forecited , 2 Tim. 2. 17 , 18. that by their pestilent doctrine in denying of the Resurrection , they overthrew the faith of some . So as there was then a just cause why he should here give out such an Admonition as this , Be not carried about , &c. A useful and a needful Caveat then ; And no lesse in all the ages of the Church since ; In every of which still there have been some such doctrines held forth . So it hath been ; so it is at this day ( that I shall not need to tell you ) , and so it will be . This Calvin looketh upon as a truth not obscurely hinted by the Apostle here in the Text ; that The Church in all ages must account to conflict and combate with divers and strange doctrines . And if there be teachers of them , it is not to be imagined but that there will be some Disciples , some followers . Q. But how cometh it so to be ? How cometh this to passe ? first , that there should be such doctrines held forth ? and then , that so many should be carried about with them ? To these two queries I shall return Answer severally . A. 1. For the former ; Know we ( in the first place ) that this cometh to passe not without a providence , and a special providence . Herein ( as in all other things ) God hath a hand ; concurring therewith not barely by his Permission , but ( as Melancton calleth it ) by his Effectual Permission ; most justly decreeing that they should be ; whence it is that the Apostle saith , There must be Heresies , 1 Cor. 11. 19. Must , as by reason of Satans malice , and Mans corruption , so of Gods decree , who having determined that they should be , most wisely ordereth and disposeth of them when they are . Which he doth for divers ends . As , 1. For the manifestation of his own power in maintaining his Truth , and that against all opposition . 2. For the honour of truth it self , which by these conflicts with Errour is rendred more illustrious . That house which standeth out all storms and tempests of wind and weather , shewoth it self to have a good foundation . 3. For the Probation and tryal of such as are sound in the faith . There must also be Heresies , ( saith the Apostle in the Text last named , 1 Cor. 11. 19. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : There must be also ; Not onely Schismes , ( of which he had spoken in the verse foregoing ) divisions about matters of Order and Discipline ; but also Heresies , Errours in doctrine , and that fundamental Errours . And wherefore must these be ? why , that they which are approved may be made manifest . Thus is Wheat differenced and distinguished from the Chasse . Inanes paleae tempestate jactantur , ( saith Cyprian ) Light empty Chaffe is whirled to and fro with the wind ; while the Wheat lyeth still in the floor . Thus whilest empty and formal Professours , who have taken up the profession of the truth either pro formâ , for fashion sake , or else for some by , and sinister ends , wanting the kernel and truth of grace , are carried away : those which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , approved unto God , sincere and sound-hearted Christians , they are hereby made manifest , as to themselves , so to others . Thus doth God by this means ( as Cyprian in the same place noteth ) make a kind of a previous separation , separating the Chaffe from the Wheat before the day of Judgment . 4. This God permits for the just condemnation of others ; and that both of Masters and Scholars ; of such as broach and preach such doctrines ; and such as believe them . For the former of these , expresse is that of St. Iude in the Text forecited , Iude v. 4. There are certain men crept in unawares , ( saith he ) who were before of old ordained to this condemnation . This he speaketh of seducers , false teachers , whom God in his most just and righteous decree did from eternity preordain so far to leave them to their own natural corruption and malice , as that they should dare to corrupt and falsifie his truth , and thereby justly incur the sentence of condemnation , and bring upon themselves swift destruction ( as the Apostle St. Peter saith of them , 2 Pet. 2. 1. ) And for the latter , that of St. Paul is no lesse expresse , 2 Thess. 2. 1. where speaking of Antichristian errours , that should come into the Church , and should be prevalent with many , he assigneth this as one end of Gods dispensation in permitting and sending them . God shall send them strong delusion , ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Efficaciam deceptionis , the Efficacy of Errour , or deceit , that is , such errours as should be effectuall for the deceiving of them , so as they should believe a lye , receive and imbrace those forged and false doctrines . And wherefore this ? Why , That they all might be damned who believed not the truth , but had pleasure in unrighteousnesse , ver . 12. Thus hath God not onely an eye to , but also a hand in these divers and strange doctrines ; which come abroad not onely with his prescience and permission , but also by his most wife and just Ordination . 2. This is Satans doing . He it is that is the father of lyes . When he speaketh a lye he speaketh of his own ; ( saith our Saviour ) pro ingenio suo , according to his natural disposition , ( so it is , if ever Satan speak truth , ( as sometimes he doth ) he borroweth it , to make some advantage of it , that he may the more easily deceive by it ) ; Lyes are his proper and natural off-spring ; For ( as that Text goeth on ) He is a lyar , and the father of it . So he is of all Lyes : Among which false doctrines are none of the least . And therefore deservedly called by that name , 2 Thess. 2. 11. 1 Tim. 4. 2. He it is that was the first Preacher of divers and strange doctrines . This he did in Paradise . Where when God had preached to our first Parents this . Doctrine , that The day that they ate of the forbidden fruit , they should certainly dye the death , ( Gen. 2. 17. ) he soon after preacheth to them the clean contrary . The Serpent said unto the woman , Ye shall not surely dye , Gen. 3. 3 , 4. And still this is his work . He that was a lying spirit in the mouthes of Ahabs Prophets , ( 2 King. 22. 22. ) he is still the same in the hearts and mouthes of all false Prophets . He is the seedsman that soweth these tares . So the Parable in the Gospel sets it forth , Mat. 13. 24. The Kingdome of heaven is like unto a man , which sowed good seed in his field ; but while men slept , his Enemy came and sowed tares among the wheat . The Moral of the Parable is obvious . The field is the true Church of God. The seed is the Word , the doctrine of truth . The Seeds-man sowing this seed , is God himself , who hath caused this doctrine to be preached and published , as by his Son , so by his Ministers . The Tares are Heresies , false Doctrines , which are fitly represented by tares , which as they are of a different kind from the wheat , so they are hurtful to it , pulling it down ; and withal have a peculiar quality of intoxicating the brain ; All fitly appliable to false doctrines . Now these were of the Enemies sowing , the Devils work , who is rightly called Satan , an Adversary , an Enemy ; being so both to God , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the Original there , his Enemy ) ; and to his People , ( your Adversary the Devil , ( saith Peter ) 1 Pet. 5. 8. ) This is properly his work . The Enemy hath done this ( saith the Master there to his servant , enquiring of him how those tares came , v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The envious man , ( as the former Translation hath it ) Satan , who doth this out of Malice and Envy . Envy , First , to the Owner of the field , to God himself , whose professed enemy he is , and so seeketh by all means to crosse him in his work , and to frustrate his designs . Secondly , Envy to the field , the Church , which he cannot endure to see flourishing and prospering ; and therefore stirreth up against it , as Persecution on the one hand , so false doctrines on the other ; both to disquiet ; and hinder the growth of it . And , thirdly , Envy to the Wheat : Both to the doctrine of truth , which he being a lyar hateth , and so by this means seeketh to pull it down , to hinder the propagation of it : And also to the Professours of it , true believers , whose salvation he envies , and so seeketh to turn them aside from the way of Truth . Thus this is Satans work . 3. This is mans own work ; the proper fruit of his Natural Corruption . Even as the ground by reason of that first Curse , not being tilled and cultured , it bringeth forth briars and thornes ; and being tilled it bringeth forth C●ckle and darnel , and such other heterogenous plants , which are never sowen . Even so doth the heart of man by reason of that Corruption which is in it , it is apt of it self to conceive and breed such errours in doctrine , divers and strange doctrines . Which being thus conceived and bred , there are some particular lusts which have a special Midwifery in the bringing of them forth unto an open view : Of these I shall instance onely in three . 1. Hypocrisie . This was that which set those false Teachers , those seducing spirits on work , to broach and vent those doctrines of Devils , as the Apostle calleth them and their Heresies , 1 Tim. 4. 1. they spake those lyes in Hypocrisie , ( as the next verse hath it ) pretending to a more then ordinary holinesse and strictnesse ; And thereupon they forbade to marry ( as it followeth , ver . 3. ) ; even as the Religious Orders in the Church of Rome upon the same account at this day do . And truly ( without any breach of Charity ) this may be conceived to be either the Mother , or Nurse of some of those strange doctrines which are abroad in this Nation at this day . 2. Ambition , vain-glory . This was that which moved that notorious Impostor Theudas ( mentioned , Acts 5. 36. ) to that factious undertaking , who under pretence of being a Prophet , moved sedition among the Jewes ; this he did ( saith the Text there ) Boasting himself to be some body ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as some Copies there have it ) some great one . So it is noted of Simon Magus , that he bewitched the people of Samaria with his Sorcery , giving out that himself was some great one . And this it is that setteth some false Teachers a work to invent and publish some new and strange doctrines , that so they may be thought to be some body , some more then ordinary persons . This is that which Paul saith of those Hereticks which he foresaw should arise after his departure , Act. 20. 30. They shall speak perverse things ( saith he , preach strange and Heretical doctrines ) to draw away disciples after them , affecting popularity . And surely in all times this hath had no small influence upon such kind of persons . 3. To these adde ( in the third place ) Covetousnesse . This Paul washeth his own hands of ; appealing to God as a witnesse of his innocency therein , 1 Thess. 2. 5. For neither at any time used we flattering words ( as ye know ) , nor a cloak of Covetousnesse , God is witnesse . As he was free from vain-glory ( of which he speaketh in the next verse , ) so also of Covetousnesse . He had no Covetous design in his preaching . So he tells his Corinthians ; I seek not yours , but you , 2 Cor. 12. 14. not their goods , but their good ; not their estate , but their salvation . But so did not the false Apostles , and other false Teachers of that time . What ever they pretended , they sought their own things more then the things of Iesus Christ ( as Paul speaketh of the greater part of Teachers in his time , Phil ▪ 2. 21. ) ; their own things , as their own honour , so their own profit . And such for the most part are false teachers , they are self-seekers ; seeking rather to make a gain of others , ( which thing Paul disclaimes both for himself , and Titus , 2 Cor. 12. 17 , 18. ) then to gain them to Christ. This is that which St. Peter foretelleth of the false teachers that should come in after-times , among other things , they should make merchandize of their followers . So you have it , 2 Pet. 2. 3. And through Covetousnesse shall they make merchandize of them ] . Thus do false teachers too often ( witnesse those in the Church of Rome ) ; they endeavour to lay hold of the goods of others , though it be with the ruine of their soules . Thus do they follow the way of Balaam , ( as the Apostle there speaketh of them . v. 15. And after him St. Iude , ver . 11. ) who loved the wages of unrighteousnesse ; so as he cared not what he said or did , so he might but gain that reward which Balack proffered him ; though it were to the cursing of that people which he knew to be Gods people , the people of Israel , had not God withheld him , by causing the dumb Asse to reprove him ; as you have it recorded , Numb . 22. 7 , 13 , 37. 2 Pet. 2. 16. Even so is it with some false teachers , having an heart exercised with covetous practices ( as St. Peter speaketh , verse 14. of that Chapter ) , they care not what they say , or do for gain . And thus do they make merchandize of the soules of men . This is said to be part of Babylons Merchandize , Rev. 18. 12 , 13. As Gold , and silver , and precious stones , and divers other commodities there reckoned up , so among other , the soules of men . Which may very well be taken literally , in as much as Babylons , Romes Merchants , her Idolatrous Priests and false Teachers , do make a spiritual Merchandize of them . Now put these together , and here you may see , how many of these divers and strange doctrines come to be conceived , bred and brought forth . And being thus brought forth , now they come to propagate and increase , to spread themselves ; which they do , ( as by other wayes and means , so ) through the sinful connivance , or carelesse negligence of those to whom God hath committed the care of his Church . So saith the Parable in the Text forecited , Mat. 13. 25. While men slept , the Enemy came and sowed tares . ] Whilest those to whom God hath committed the Care of his field , his Church , ( which he hath done to Magistrates and Ministers , to whom he hath given the like charge concerning Heresies , that the King of Egypt did to the Hebrew Midwives concerning the Male children , Exod. 1. 16. viz. that they should stifle them in the birth ) whilest they sleep ; whilest they are remisse and negligent in discharging of their duties , for the suppressing of false and Heretical Teachers , with their doctrines , by such wayes and means as are agreeable to Scripture , and Gospel-rules ; in the mean time Satan , ( that vigilant Adversary , who watcheth all such opportunities ) , he taketh advantage to sowe and scatter these seeds , to propagate and spread abroad these divers and strange doctrines . And thus you have the former Question resolved , How it cometh to passe that there are such divers and strange doctrines abroad in the world , and in the Church ? Come we now to the latter , How it cometh to passe that Christians professing the faith of Christ , should be carried about with such Doctrines ? So they are sometimes , oft ▪ times ; and yet easily , quickly . So were the Galatians , in so much , that Paul could not but wonder at it , Gal. ▪ 1. 6. I marvel ( saith he ) that you are so soon ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so quickly , so suddenly ) removed to another Gospel . And truly , so i● is ; It is a wonder to see , how easily , how quickly some Professours are turned about , and carried away , and that with strange Doctrines . Now how cometh this to passe ? In Answer to this I might again reflect upon some of those generals , which I made use of before . 1. This cometh to passe not without a special Providence of God ; who in his most righteous Judgment , both sendeth , and giveth men over to strong delusion , that they should believe a Lye : ( as the Apostle hath it in that forecited Text , 2 Thess. 2. 11. ) And wherefore so , and so ? The verse foregoing renders the reason of it ; Because they received not the love of the truth that they might be saved . Thus it is ; where the truths of God , ( Gospel-truths ) are not sincerely and cordially imbraced , believed and loved , lodged in the heart , and the power of them expressed in the life , God in his just Judgment giveth men over to the power of strong delusions , that they should be deceived by them , and carried away with them . 2. This cometh to passe through the working of Satan , through his subtlety . In this way was our first parent , our great Grandmother Eve , deceived . Satan coming to her in the form ( or rather Body ) of the Serpent , ( making use of that subtle and insinuating Creature to speak through , and convey his temptations by ) , he beguiled her through his subtlety ( as the Apostle hath it , 2 Cor. 11. 3. ) And in a like way doth that old Serpent , called the Devil and Satan , ( the accuser of the brethren , and adversary to the Church ) deceive the world , ( as you have it , Rev. 12. 9. ) the wicked and ungodly world , which is the greatest part of it . This he doth through his subtlety , winding himself into the heads and hearts of men , seducing them by his Temptations , thereby drawing them , as into moral Vices , so into doctrinal Errours . 3. For this men are beholding to their own Corruption ; Which is as tinder , ready to take fire by every spark that falleth into it . Insomuch that if man be left to the inclination and sway thereof , it can be no wonder if he be turned aside from the way of truth , to the imbracing of the most pernicious and damnable Errours . But I shall let passe these Generalls ; For a more full and particular Resolution of this Enquiry , directing you to these three Heads , to take notice , First , of somewhat in the Teachers of these Doctrines . Secondly , somewhat in those that hearken to them , and are carried away with them . Thirdly , somewhat in the Doctrines themselves ; whereby this seduction may be either caused , or occasioned . Begin with the first , the Teachers of these Doctrines . And in them take we notice of two things ; Their Activity , and their Subtilty . Their Activity : As Satan , so his Instruments are very active in this work . St. Peter speaking of him , ( of Satan ) saith , He walketh about as a Lyon , seeking whom he may devour , 1 Pet. 5. 8. and we may as truly say , that he creepeth about as a Serpent , seeking whom he may poyson ; in both kinds Compassing the earth ( as himself speaketh , Iob 1. 7. ) . And our Saviour speaking of some of them , ( his Instruments ) the Scribes and Pharisees in his time , he saith , that they compassed Sea and Land to make one Proselyte , Matth. 23. 15. They were indefatigable in their endeavours of bringing the Gentiles over to their own Religion , of turning them from Heathenisme to Iudaisme ; which when they had done ( as our Saviour there further chargeth it upon them ) , they made them twofold more the children of the Devil then themselves ; i. e. more superstitious then themselves ; ( as oft-times Disciples do in the way of Errour , exceed and go beyond their Masters ) ▪ And thus for the most part it is with false and Heretical teachers . They are very active and unwearied in spreading their Errours , not caring what paines they take that way : In so much that they are willing to Compasse Sea and Land , to go far and near ( as the Iesuites are notoriously known to do , who ttavel into all parts of the habitable world ; and as some Sectaries among our selves are said at this day to do , into all parts of this Nation ) , that they may by spreading their doctrine , make Proselytes , gain disciples . To this end some of them thrust themselves into publick Congregations : more of them creep into private houses , ( as the Apostle speaketh of them ) 2 Tim. 3. 6. Such is their Activity . And no lesse ( in the second place ) is their Subtilty . Wherein oft-times ( and for the most part ) they shew themselves to be the children of their father , a Serpentine brood , a subtile Generation . Such a one was Elymas the Sorcerer , ( who sought to turn away the Deputy from the faith , and to pervert the right wayes of the Lord ( as it is charged upon him , Acts 13. 8 , 10. ) laying false imputations upon the doctrine of the Gospel , that so he might hinder the work of Gods grace , and obstruct the Apostle in the work of his Ministery ) , he was a man ( as ▪ Paul there setteth him forth ) full of subtilty and mischief . And such ( in their measure ) ordinarily are seducers , false teachers ; They are ( as Solomon describeth the Harlot , Prov. 7. 10. ) Subtile of heart , Cunning , and crafty , and wily . And by this means they come to seduce and deceive those that will hearken to them ; viz. by their Subtilty . This is that which the Apostle taketh notice of as a principal Engine , whereby these wheeles come to be turned about ; as we may collect from that intimation of his to his Ephesians , in that Text to which I have had so frequent recourse , Eph. 4. 14. where he giveth them this Caveat , that they should not be carried about with every wind of Doctrine , by the sleight of men , and cunning craftinesse , whereby they lye in wait to deceive . Two words expressing ( for substance ) one and the same thing : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : The former of which is a Metaphor , taken from Cheaters , who by Cogging of dice , and by sleight of hand cheat and cousin those whom they play with . Even so do false Teachers , by their sleight and cunning craftinesse deceive those which have to deal with them . Which they do divers wayes : Instance in some few of them . First , By their Sophismes , fallacious Arguments . These are the false Dice which these Cheaters play with : Subtile and intrapping Arguments ; which they take out of divers boxes ; fetch from several Heads : As , 1. From Scripture ; which they make use of this way , by wresting it . Even as Davids Enemies made use of his words , as he complaines , Psal. 56. 5. Every day ( saith he ) they wrest my words ; perverting them , and turning them to another sense then ever he meant when he uttered them : so do false teachers , being Gods Enemies , make use of his Word . This is that which St. Peter saith of some unlearned , and unstable soules in his time , they wrested some things in Paul's Epistles , as they did also divers other Scriptures to their own destruction , 2 Pet. 3. 16. This did they by mis-interpreting of them , and drawing them violently from their true and genuine sense , to a false one ; which they did to that end that they might thereby uphold their errours . And truly such is the ordinary practice of Hereticks and false teachers ; they wrest the Scriptures ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , detorquent , depravant , writhe and wring them about , turning them this way or that way , as may best serve for their purpose . Dealing by them as Chimists sometimes do with natural bodies , which they ( as it were ) torture , to extract that out of them which God and nature never put into them : Or as cruel Tyrants sometimes deal by innocent persons , whom they set and stretch upon the Rack , and so make them speak that which they never thought . After the like manner do false teachers use to deal by the Scriptures , wresting them to draw a sense out of them , which the Spirit of God never intended . A practice common to all Hereticks , save onely those Antiscripturians , who will not acknowledge the Divine Authority of Sacred Writ . 2. And as herein they make use of Scripture , so also of Reason ; which it may be sometimes they oppose against Scripture , or else make use of to vouch that sense which they put upon it . So dealt those false teachers in the Primitive times : Such use they made of their Philosophy . Thereupon it was that Paul gave that Caveat to his Colossians , Chap. 2. v. 8. Beware ( faith he ) lest any man spoyl you through Philosophy , and vain deceit ; that is , by such subtile and plausible Arguments as are drawn from the principles of Naturall Reason : which however in it self it is useful , yet when it is made the measure of spiritual mysteries , this is a dangerous abuse of it . Now , it cometh to be no other but ( as he there calleth it ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a vain deceit . And this deceit did those false teachers in those first times make great use of ; by such Arguments both opposing the doctrine of the Gospel , and supporting their own errours . And the like use do not a few make of it at this day . In speciall the Socinians , who make this the measure of their faith , and the Touchstone to try all Evangelical truths by , viz. humane Reason ; not allowing any thing to be believed , ( how clearly soever in Scripture held forth ) but what that may apprehend and comprehend . Upon which account it is that they desperately disclaim divers Articles of the Christian faith , for which Scripture is expresse , and which the Church of God in all ages of it hath looked upon as truths , the belief whereof was necessary to salvation . And by this means it is that they pervert the faith of some , who have not learned to submit their carnal Reason to divine Revelation . And ( in the third place ) sometimes they plead Custome , Tradition . So did the Scribes and Pharisees in maintenance of their superstitions . That is the Argument which they use to our Saviour , blaming his Disciples ( and him in them ) for not complying with them in some of their Ceremonial observances , Mat. 15. 2. Why do thy disciples transgresse the traditions of the Elders ? Not observing such Customes and usages as they had received from their Ancestors , and so had been of long continuance . And this Argument the false Apostles in Paul's time made great use of . Thereupon it is that he giveth the like Caveat to his Colossians concerning that , as he doth concerning Philosophy , putting them together in that forecited Caveat , Col. 2. 8. Beware lest any man spoyl you through Philosophy , and vain deceit , after the Traditions of men . This was one thing which they pleaded for their doctrines against the doctrine of the Apostles ; Tradition , Custome . Wherein they are followed by the Doctors of the Church of Rome , who take up the like plea for many of their Errours ; pretending ( though most falsly , as it hath been made out by divers Champions of the truth , who have undertaken that cause against them ) Antiquity for them : casting the odious imputation of Novelty upon all contrary Opinions and Practices . Which is a taking Argument with many . So was it with the Iewes , who brought it in as an Article against Stephen , that he should say , that Iesus should change the Customes , which Moses had delivered them , Act. 6. 14. And the Disciples , when Paul came to Ierusalem , give him to take notice what a stumbling-blockit was in the way of the believing Jewes , that he should teach those of that Nation to forsake Moses , saying , that they ought not to circumcise their children , neither to walk after the Customes , Act. 21. 21. So tenacious are many at this day of some Customes , that they will prefer them even before either Scripture , or Reason . And these are some of those Arrowes wherewith false Teachers do oft-times pierce the hearts of men ; Sophistical Arguments , fetched from Scripture , Reason , Custome . To which for the further Confirmation of their Doctrines , and gaining belief from the credulous multitude , they sometimes adde two other Artifices ; pretending to Revelations and Miracles ; to the receiving of the one , and working of the other . 1. For the former ; Revelations . This was a thing which the false Prophets under the Old Testament frequently pretended unto ; and thereby deceived those that trusted to them . So did that old Prophet of Bethel the Man of God , who had prophesied against the Altar there , 1 King. 13. 18. And so did Ahabs Prophets him . And the like Artifice have many false Teachers under the Gospel used , which hath proved very effectuall for the seducing of many . So did many of those Ancient Hereticks , the Montanists , Messalians , Donatists , and others who pretended to an extraordinary familiarity with God this way ; affirming that they had received their doctrines by immediate Revelation from God himself ; whence it was that some of them ( as the Messalians ) were called Enthusiastae , Enthusiasts , from their pretended Inspirations . And it is well known what use that grand Impostor Mahomet made hereof , who held forth his new and impious doctrine , as delivered to him by the Angel Gabriel ; with whom he would be thought to have had frequent intercourse in his Epileptical fits , which he pretended to be no other but Divine raptures . And I shall not need to tell you of what use this hath been to the Doctours of the Church of Rome , whose Legends are stuffed with such stories of Visions and Revelations made to themselves , or others . Nor yet what use hath been made of it by the Anabaptists , and some other Sects of late times . Some of which are said to be among our selves in this Nation at this day , who are great pretenders to Enthusiasmes ; as if they neither spake nor did ought , but what the Spirit in an immediate and extraordinary way moved them to . 3. And to these some joyn Miracles ; being in like manner pretenders unto them . Such were some under the Old Testament , as , viz. Iannes and Iambres , of whom St. Paul maketh mention , 2 Tim. 3. 8. Two of those Egyptian Magicians ( spoken of , Exod. 7. ) who are there said to withstand Moses . This they did , as by other wayes and means , so by vying Miracles with him , as the story sets it forth , Exod. 7. 11. And the like ( it seemeth ) did many false Prophets in those times . Thereupon it was that the Lord gave that Caveat to the people of Israel , Deut. 13. 1. If there arise among you a Prophet , a dreamer of dreams , and giveth thee a sign or a wonder , &c. Such it seemeth then there were , some who pretended to Revelations by dreams , and confirmed their Prophecies by signes and wonders . And the like have divers false Teachers done under the Gospel . So our Saviour foretold it that it should be , Matth. 24. 24. There shall arise false Christs , and false Prophets , and shall shew great signes and wonders . And accordingly soon after his departure it came to passe . Many such false Teachers arose . Among other , and in the first place , the forementioned Simon Magus , who for the confirming of his impious opinions , made use of his Sorcery , which he had practised before his seeming Conversion , by the power of Satan working many wonders , counterfeit miracles , in so much that the people of Rome generally thought of him , as the people of Samaria had done before , Act. 8. 10. that he was the great power of God , and so both admired , and adored him . Such use did he make of those his Impostures to gain credit to his person and doctrine . In which way he went on , untill he was stopped by the hand of Divine Iustice , which as the hand of Providence saith to the Sea , Hitherto shalt thou come , but no further , and here shall thy proud waves be stayed , Job . 38. 11. so said that to him ; not onely staying and bounding him , ( as it did Iannes and Iambres , who were permitted to go on in their Inchantments , till it came to the turning of dust into lice , but then were stayed , Exod. 8. 18. ) but also arresting him , taking him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the very Act of his Sorcery . So Ecclesiasticall Histories tell us , how that attempting on a time to flye in the ayr in the sight of many people , his divellish Art failing him , he fell to the ground , and brake his leg , which proved to him mortal , in a little time bringing his wretched life to a miserable end . Thus was he most deservedly made a spectacle of Divine vengeance , and a laughing-stock to the people , who before taking him for a God , now saw him to be what he was , no other but a notorious Impostor . God therein dealing by him , as the Apostle there saith he had done by Iannes and Iambres , and would do by other false Teachers , 2 Tim. 3. 9. Not suffering him to proceed any further , but causing his folly to be made manifest to all men . And what that father of Hereticks did , the like have divers of his followers after him done . It is the Character which the Apostle giveth of the great Antichrist , 2 Thess. 2. 9. He is one , whose coming is after the working of Satan , with all powers and signes , and lying wonders . A description fitly agreeing to the Antichrist of Rome , who maketh use of this as a speciall meanes for the confirming and upholding of his erroneous doctrines , and false worships . Among all the Engines which he employeth in this way , there is none more usuall , or effectuall then this , this of Lying wonders ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Wonders of deceit , deceitful wonders . So may Popish Miracles fitly be called ; being either downright Lyes , things meerly feigned , never acted or done ; or else impostures and illusions , cheats , acted onely in shew and apparence , deluding the senses of the beholders ; or at the best , Diabolical wonders , Miranda non miracula , not true Miracles exceeding the power of any created nature ( which all true miracles do ) , but wonders , varying from the ordinary course of nature , which by Gods permission Satan may alter and change . Such , I say , are Romish Miracles ; either prodigious lyes , or lying prodigies . And these doth that Man of sin make use of for the confirming of his doctrines . Therein shewing himself to be the Antichrist , Aemulum Christi , ( as the word Antichrist may be expounded ) Christs Ape ( as it were ) emulating and imitating of him in things not imitable . This was Christs way of confirming his doctrine , by Miracles , and wonders , and signes , which God did by him ( as the Apostle Peter tells the Jewes , Act. 2. 22. ) And by the like means Antichrist attempteth the confirming of his doctrine , his coming being after the working of Satan , with all power and signes , and lying wonders . And the like hath been the practice of divers other Hereticks , and false teachers . Some of which are said to be abroad among our selves in this Nation at this day , who pretend as to Revelations , so to Miracles . Of all which we are to judge as of the former . And these are some of those false dice , those false Arguments , which these spirituall Cheaters , false teachers make use of in the seducing of simple and unstable soules . Besides which there are some other Artifices which are very usefull to them in this way ; As , viz. The Glosse which they set upon their Doctrines , and the Vizour which they put upon their own faces . They use to set a Glosse upon their doctrines . Even as Trades-men do upon their Stuffs and other Commodities , which they set a glosse upon , to make them more pleasing to the eye , and so the more vendible . So deal false Teachers by their doctrines , putting a specious glosse upon them , to make them more taking ; setting them forth with such a dresse of words , as may commend them to those that will hearken after them . This is that which St. Peter foretelleth and forewarneth the Primitive Christians of , 2 Pet. 2. where speaking of false Teachers , who should come among them , privily bringing in of damnable Heresies , verse 1. he addeth , ver . 3. And through Covetousnesse shall they with feigned words make merchandize of you . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , smooth language , a feigned kind of speech , framed ( it may be ) to a shew of more then ordinary piety , zeal , Charity . By this means do subtile seducers oft-times wind and insinuate themselves into the bosomes of their Auditors ; withall , crying up the doctrines which they hold forth ; decrying all other doctrines and wayes but their own , ( at the best sleighting them , as not worthy to be looked after ) but crying up their own , as the onely wayes and truths of God ; making use ( it may be ) of high and lofty and confident expressions to that end : As St. Peter describeth those seducers which he speaketh of , to be such as should speak great swelling words of vanity , 2 Pet. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , praetumida , words swelling with pride , and arrogancy , and self-conceitednesse , as bubbles do with wind . And hereby they oft-times exceedingly take the eares of the ignorant multitude , carrying them about like pitchers : So putting off their Doctrines , as cunning Chapmen do their Wares , which by their smooth Language , and high commendations they obtrude upon the simple and unskilfull buyers . And thus setting a Glosse upon their Doctrines , they also oft-times put a vizour upon their own faces ; pretending to a more then ordinary Piety , and Sanctity . Thus doth Satan sometimes transform himself into an Angel of light , ( as the Apostle speaketh , 2 Cor. 11. 14. ) either assuming unto himself the like shape that some of the heavenly Angels have sometimes ; done or doing the office of a good Angel , by suggesting such things as have in them a shew of piety , as if it were the motion of one of the holy and blessed Angels . And if Satan do this , no wonder if seducers , false Teachers , being his Instruments , and acted by him , do the like . So the Apostle there infers in the verse following , ( ver . 15. ) Therefore it is no great thing if his Ministers also be transformed as Ministers of righteousnesse . This did the false Apostles , ( as the verse foregoing there hath it ) verse 13. They transformed themselves into the Apostles of Christ ] ; pretending not onely to the like Commission that they had to preach the Gospel ; but also to equalize , yea , to exceed and excell them in their Gifts and Graces . Thus were they ( as they are there called ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , crafty , and deceitful workers ; making use of those shewes to gain a high esteem of their persons , and so to promote their doctrines . Such were the Scribes and Pharisees in their time , whom our Saviour calleth whited , or painted Sepulchres , Mat. 23. 27. they were outwardly , seemingly very Religious , pretending to a high degree of Sanctity ; to be more devout then others , For a pretence making long prayers , v. 14. and very zealous they were in their way , Compassing Sea and Land to make one Proselyte ( as the next verse hath it ) : And elsewhere we read how strict and precise they were in their outward deportment ; in their habits , gestures , diet , washings , and such like ceremonial observances . By all which their design was to ingratiate themselves , and so their doctrines , with the people . And such deceitful workers oft-times are false Teachers ; having ( as the Apostle saith of them , 2 Tim. 3. 5. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a form , a shew of Godlinesse , pretending to extraordinary strictnesse . So did many of those ancient Hereticks in the first ages : who therein have been , and at this day are followed by those Religious Orders ( as they call them ) in the Church of Rome , both the Iesuitical and other , who tye themselves so strictly to their Rules , being many of them very exact and precise in the observation of them ; and very demure in their carriage ; out-side Saints , seemingly more devout , more just , more temperate , and abstemious then others ; Thus these Locusts ( as it is said of those in the Revelation , Chap. 9. 7. ) they have as it were crownes of gold on their heads , and their faces are as the faces of men ; and they have hair as the hair of women ; being outwardly very demure ; by which meanes they and their doctrines gain no small esteem with the vulgar , who look no further then to the outward appearance . And it cannot but be thought that there are some false teachers at this day in this Nation , who do therein tread in their steps , making use of the same stratagem . Such as pretending to an extraordinary piety , zeal , devotion , make use of that vizour to commend , first their persons , and then their doctrines to the credulous multitude ; who having the persons of men in admiration , do readily yield up themselves to them , to be carried about by those divers and strange doctrines which they hold forth to them . And thus have I done with the first of these Heads , from which this dangerous seduction may be conceived to arise , viz. Somewhat in the Teachers of these Doctrines , Their Activity , their Subtilty shewed in their deceitful Arguments , fetched from Scripture wrested ; from Reason abused ; from Custome alledged ; backed with pretended Revelations and Miracles ; and set off by false Glosses put upon their doctrines , and vizours put upon their own faces . To all which I might yet adde two other Qualifications , which being sometimes found in the Teachers of these Doctrines , do not a little promote this Seduction in the Hearers of them ; as , viz. 1. It may be they are Learned men , who either broach , or maintain some of these Opinions ; Possibly , eminently learned ; at least reputed so to be . And this is a weight which swayeth not a little in the vulgar balance . This it was that had a prevalent influence upon many of the Iewes ; the reputed learning of the Scribes and Pharisees , who were their Teachers . Them they looked upon as great Doctours , as Scribes fully instructed unto the Kingdom of heaven ; as knowing men ; specially in their own science , in all matters of Religious concernment : And thereupon they yielded up themselves to be led and carried about by them , as the shadow is by the Body . And truly so hath it been , and yet at this day is . If men of eminent learning ( really or reputedly so ) shall be turned aside from the truth , to the imbracing and holding forth of any errour , ( as sometimes , and not seldome , they are , whereof many Causes and Reasons might be assigned ) it is not to be wondered , if those who being unlearned themselves , have them in admiration that way , and look upon them in Spirituals , ( as Achitophel in his time was accounted for Politicks , 2 Sam. 16. 23. ) as the Oracles of God , be carried about with them , after them . Or , ( secondly ) They may be Godly ; really , yea , and eminently such . Now being so , and being themselves seduced ( which the most holy men are subject to ) they become eminently instrumental in seducing of others , upon whom their example hath a prevalent influence . That was Peters case , recorded by St. Paul , Gal. 2. He being through fear of scandal fallen into a scandalous dissimulation , Iudaizing with the Iewes , for fear of displeasing them , in the observation of some Legal Ceremonies , which before being among the Gentiles , he had seemed to renounce and disclaim , by this meanes he drew many after him . So the 13. verse there setteth it forth ; And the other Iewes dissembled likewise with him ; insomuch that Barnabas likewise was carried away with their dissimulation . Of such prevalency oft-times are the examples of men eminent for piety and holinesse ( as Peter was ) that if they miscarry whether in Practice or Doctrine , they draw many other well-meaning , but unstable soules after them . But I shall hold you no longer in this first Head. Come we now to the second Head , to take notice of somewhat in the Hearers and Receivers of these Doctrines . And here again we shall meet with divers things which help forward this Seduction . I shall onely instance in some of the most obvious . 1. It may be they are Chaffe . And so they may be upon a double account . Either in regard of their Natural Levity , or Spiritual Vanity . 1. Chaffe , in regard of Natural Levity : Being by natural disposition weak of apprehension , and so fickle and inconstant , like Quicksilver , which cannot be fixed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like a man standing upon one leg , wavering and unsteady , unstable in all their wayes ( as Saint Iames hath it , Iam. 1. 8. ) . So they are even in matters of Civil concernment ; they are in and out , to day of one mind , to morrow of another , easily turned this way or that way . And being so in the matters of the world , it is the lesse to be wondered at if they be so in the matters of God. 2. Others who have no such defect in nature , yet are Chaffe still , and that in regard of spiritual vanity . Having at the best but the empty husk of an outward Profession , wanting the inward grain , the truth and kernel of Grace . This it is , and onely this , which establisheth men in the matters of God ; as the latter part of the Text will shew us , [ It is good that the heart be established with Grace ] This is the ballast of the soul. Now what wonder is it to see unballasted vessels , light Skiffs and Cock-boats , to be tossed to and fro upon the waves ? ( a Metaphor to which the Apostle alludes , Eph. 4. 14. Be not tossed to and fro ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ) ; or to see light and empty clouds , Clouds without water ( which is St. Iude's Comparison , verse 12. of his Epistle , borrowed from St. Peter , 2 Epist. 2. 17. ) carried about this way or that way , which way soever the wind bloweth . No more is it to see empty soules , being wholly void and empty of true saving Grace , to be carried about by divers and strange doctrines . Here is a first supposal , they may be Chaffe . 2. If not so , yet ( in the second place ) they may be Childron . That we henceforth be no more Children , tossed to and fro , and carried about with every wind of Doctrine , Eph. 4. 14. Children , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Such are many Christians . Though they may have more then a bare empty profession , they have some truth of Grace in them , yet they are but Children . So Paul looked upon some of his Corinthians , when he wrote that Epistle to them , 1 Cor. 3. 1. And I , brethren , ( saith he ) could not speak unto you , as unto spiritual , but as unto Carnal , even as unto Babes in Christ. Such was their estate then . They were such as had received the first-fruits of the Spirit , and so were in measure Spiritual , yet he calleth them Carnal , which he doth Comparatively , in as much as there was a great deal of Carnality yet in them , much flesh , and little Spirit . And they were Babes in Christ ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They were in Christ , being engraffed into him by faith ; but they were Children , Babes in Christ. So they were , though not in respect of time ; ( they had been long enough in him , to have grown up to some degree of Maturity ) , yet in respect of Proficiency . They were Babes in Christ , that is , in the knowledge , faith and Mystery of Christ. And such at this day is the condition of many Christians ; Though it may be they are in Christ , and have had a long standing in him , being Ancient Professours , yet they are but Babes , Children . Children in understanding , ( as the Apostle explains it , 1 Cor. 14. 20. ) Unskilful in the Word of Righteousnesse ( as those Babes are described , Heb. 5. 13. ) Such there are some ( and too many ) among us at this day , who ( it may be ) have been old standers in the Churches Grove ; they have been long in Christ before many others , ( as Paul saith of Andronicus and Iunia , that they were in Christ before him , Rom. 16. 7. ) and yet they are but Dwarfe-trees , ( like the Adam Apple-tree ) Babes . Children in understanding . So the Apostle complaines of some of his Hebrewes , Heb. 5. 12. When for the time ye ought to be Teachers , ye have need that one teach you again , which be the first Principles of the Oracles of God , and are become such as have need of milk , and not of strong meat . Upon which account he calleth them Babes in the verse following ( verse 13. ) : And truly thus fareth it with some at all times , with many at this day . They have been a long time Scholars in Christs School , and have not wanted meanes of Instruction , such as , had not they been wanting to themselves and them in the improvement thereof , they might have been in a degree , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as the Apostle there calleth them ; Heb. 5. 14. ) adulti , of full age , grown men in Christ. But through that neglect they still continue Babes , Children , such as have need to be Catechized , and instructed in some of the principles of Christian Religion . Thus ( it may be ) they have good Affections , but weak Iudgments ; having but little knowledge , lesse Experience . And by this means they come to be unstable soules , ( as St. Peter calleth them , 2 Pet. 2. 14. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not well grounded . And being so , they are apt to be seduced by false Teachers . So he there sheweth it ; where speaking of those impious and blasphemous seducers which were to come , he saith , They should beguile unstable soules . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Inescantes , a Metaphor taken either from Fowlers , who by their Calls , and Stales , and other devices , draw the simple birds in to their Nets or Snares ; or rather from Anglers , who by covering their hooks with deceitful baits , take the silly fishes . Even thus are simple and unstable soules taken oft-times by subtile seducers . Wanting judgment , and so not being able to discern the hook that lyeth hid under the bait that is presented to them , to see the danger of those erroneous doctrines , which are held forth unto them under fair and specious pretences , they are by that means taken and carried away by them . And surely this is the case of many at this day in this Nation ; Of whom Charity requireth us to hope the best , that they are such as whose hearts are upright with God ; they have good desires , good Affections , and such as both have had , and have ( reall Saints being through Grace exempted from a Total and final Apostasle ) the truth of Grace in them ; yet being but Children , not well grounded in the truths of God , and so wanting judgment to discern betwixt truth and falshood , they are drawn aside out of the way of truth , to the imbracing of dangerous , and ( it may be ) in themselves , damnable Opinions . Here is a second supposal ; They may be Children . Or ( in the third place ) they may be for a time Blinded , or Blindfolded . Even as men sometimes deal by their horses , which they first blindfold , by putting some covering over their eyes , and then make them go round in their Mills ; So dealeth Satan sometimes by some Christians , the eyes of whose understanding God hath opened , inlightning them with the saving knowledge of his truth , revealing Christ unto them , and in them , ( as the Apostle speaketh of himself , Gal. 1. 16. ) though he cannot put out their eyes ( as the Philistines did Sampsons , Judg. 16. 21. ) quite extinguish and put out that spark of Divine light which God hath kindled in their heart , yet ( possibly ) for the time he may blindfold them through his Temptations ; and so by that means carry them about to the imbracing of divers and strange doctrines . And this he doth divers wayes , according to the divers kinds of Temptations which he maketh use of ; as , viz. 1. Through Blind zeal . Such a Zeal Paul took notice of in many of the Iewes . I bear them record ( saith he ) that they have a zeal of God , but not according to knowledge , Rom. 10. 2. Even as it was with himself before his Conversion ( as he tells them , Act. 22. 3 ) so was it with them , they were zealous towards God , many of them bearing an earnest affection to his glory , and to his worship and service ; But wanting the light of knowledge for the guiding and ordering of that Affection , by that means they miscarried , and so were carried out in an unwarrantable way after legal observances . And truly so fareth it with many well-meaning Christians , they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a zeal of God , for God ; they have good intentions , and strong Affections , but wanting a due proportion of knowledge for the regulating of that zeal , it becometh to them as a mist before their eyes , hindering their sight ; so as through the vehemency of that boyling Passion foming up from the heart to the head , they do not so judiciously discern betwixt things that differ , as they ought to do , and otherwise might do ; and so are carried , as into some unadvised actions , so also to the imbracing of some erroneous Opinions , which have some shew and semblance of piety in them . 2. As inordinate zeal may occasion this , so also sometimes may inordinate fear , fear of suffering . This was that which wrought that strange change upon Peter , turning him about contrary to his confident resolutions , to the denying and abjuring of his Lord and Master , Matth. 26. 70 , 71. Fear having possessed his heart , it for the present bred a sudden vertigo in his head , so as he was turned about like a wheel by the hand of every damsel . And like operation it hath sometimes upon holy and precious Saints , causing them either to dissemble the truths of God , as Nicodemus did , who came to Christ only by night , Ioh. 3. 2. This he did for fear of the Iewes . Which so far in those times prevailed with many true believers , whose hearts were towards Christ , that they durst not own him . So it is noted ▪ Ioh. 7. 13. No man spake openly of him for fear of the Iewes . And this it was which made the parents of that blind child dissemble their knowledge of Christ , Ioh. 9. 22. ) or ( it may be ) to deny them . Thus do timorous Christians too often , ( like the Weathercocks upon this and many of our Church-sleeples ) turn round under the Crosse : being through fear brought not onely to dissemble their Profession , but to deny it . That was the case of those Primitive Christians among the Jewes , whom Paul saith that he by his persecuting of them , caused to blaspheme , Act. 26. 11. to deny Christ , yea , and ( it may be ) to speak evil of those truths , that way , which before they had owned . Thus is this Vertigo sometimes caused by fear . 3. And sometimes again through desire of gain , and outward advantage . So is it with grosse Hypocrites . With them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are all one , Gain is Godlinesse ( as the Apostle saith of some seducers in his time , 1 Tim. 6. 5. ) they make it their design to turn that way which may bring in the best income of profit to them ; and so are carried about with the hope of gain . This is that which St. Iude saith of some in his time , in that Text forecited , Iude 11. They ran greedily after the errour of Balaam for reward ; which ( as Diodate notes upon it ) the Italian version understands of some who were seduced by those false Teachers spoken of before , verse 4. rendring it , They suffered themselves to be carried away ; that is , ( as he expounds it ) they were carried away by the bait of gain , which they ran greedily after . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( saith the Original ) a word very Emphatical , properly signifying Effusi sunt , or erant , They were poured out ; a Metaphor taken from water in a Bottle , which being poured forth maketh haste to get out ( as our New Annotation explains it ) . Even so did they ; So earnest were they in seeking of gain , that they cared not what Errours they closed with for the compassing of their base ends ; which they followed with such eagernesse , that they cared not though they poured their soules in the pursuit thereof ; though they poured them forrh as water that is spilt upon the ground , lost them . Even so fareth it oft-times with Hypocrites . And I wish there were no cause to suspect that there should be any such by and base respects in the hearts of any whom the judgment of Charity looketh upon as truly godly . Possibly thus it may be ; Some whose hearts are right and sound in the main , yet they may be drawn aside to the imbracing of some opinions and waies , which were it not for some temporal advantage they expect to meet with in them , and from them , they would not look after . Such a filme is this sometimes upon the eyes of those who are otherwise seeing , and knowing enough , that for the time it blindeth them . Even as it is said of a Gift , a Bribe , Exod. 23. 8. A gift blindeth the wise , ( the seeing , as the Originall hath it ) dimming the eyes of Judgement and Conscience in those who are otherwise understanding and Judicious , [ And perverteth the words of the righteous ] , causing them neither to speak nor judge aright , according to the evidence of truth given into them . And truly it is to be feared , such effect sometimes the hope of Gain may have upon some who are otherwise godly , that it is like a Pearl in their eye , dimming their sight for the present , so as they do not see the Errour of those Opinions and wayes which are so promising to them . And thus I have done also with the second of these Heads . Passe we to the third ; To take notice of somewhat in the doctrines themselves , which may cause , or rather Occasion this seduction . And here again I shall single forth three or four particulars . 1. It may be they are such doctrines as do please and tickle the fancy through the Novelty and strangenesse of them . They are such Doctrines as the Text speaketh of , Divers and strange doctrines . And strange it is to think , how such doctrines do sometimes affect the Hearers of them ; having nothing else to commend them but onely their Novelty and strangenesse . They are New and strange . And Oh! how taking is this with many ? And that not onely with Children , who are apt to be taken with novelties ; such things as they have not seen before , be they never such toyes , yet they are apt to part with things of far greater value for them ; But also with others , persons who in respect of their years might , and should be wiser . What is it that induceth many , ( I wish I might not say some Professours ) to follow every vain fashion in their apparel , and hair , &c. though in themselves never so undecent and unbecoming , ( as divers of the fashions at this day are ) but onely this , they are divers and strange ? And what is it that induceth the impure Adulterer sometimes to forsake the wife of his youth , being both for her person and Condition every waies amiable , to imbrace the bosome of another no waies to be compared with her ? why , onely this , she is a stranger , the strange woman ( as Solomon calleth the Harlot , Prov. 5. 20. and often elsewhere ) . And so for the abominable Sodomite to commit that horrid sin against nature , but onely because it is ( as St. Iude calleth it , v. 7. ) Strange flesh , of another sex . Thus is Corruption oft-times taken with divers and strange things upon no other account but this , because they are so . And truly so is it sometimes in matters of Religious concernment , both Doctrines and Practices , they are taking with some ; How so ? Because they are new ; New lights , and new wayes ; such as the Church of God in former Ages hath not been acquainted with . This it was that bred that itch in the Athenians eares ; that made them so earnestly desirous to hear what Paul's doctrine was ; because it was New and Strange . May we know ( say they ) what this new doctrine whereof thou speakest is ? For thou bringest certain strange things to our eares ; We would know therefore what these things mean , Act. 17. 19 , 20. This it was that moved them to become his Auditors , because they would satisfie their own curiosities . And in likelihood , this it is which moveth some , and not a few , at this day , to run after some Teachers , and to listen after some doctrines : Onely because they are new and strange . So the Apostle foretold that it should be , 2 Tim. 4. 3. The time will come ( saith he ) when they ( speaking of some Christians ) will not endure sound doctrine ; but after their own lusts shall heap unto themselves teachers , having itching eares . And what he foretold we may now see it verified . The time is now come , when some , nay many , will not endure sound doctrine ; Old truths , with the Ministers that preach them , these they cry down ; crying up new Teachers , and New doctrines ; thereby shewing that they are infected with this Leprosie , this Itch. 2. It may be they are such Doctrines as gratifie the flesh . Such was that first divers and strange doctrine that was ever held forth in the world ; I mean that doctrine which was preached by Satan to our first Parents in Paradise ; it was a doctrine that gratified them by an indulgence of a greater liberty then God had allowed them . And such were some of those doctrines which were held forth by some false Teachers in the Primitive times , which were so taking with divers , whereof St. Peter speaketh , 2 Pet. 2. 18. For when they speak great swelling words of vanity ( saith he ) they allure through the lusts of the flesh , through much wantonnesse , those that were clean escaped from them who live in errour . This did some false Teachers in those early times ; they held forth such doctrines as did gratifie the flesh ; under the name and notion of Christian liberty giving a Licence for some loose and licentious Practices , as the verse following explains it [ While they promise them liberty , &c. ] , so turning the grace of God into lasciviousnesse , ( as St. Iude , having an eye to that of Peter , expresseth it , Iude 4. ) And by this meanes they allured some , who ( as St. Peter there describeth them ) were clean escaped from them who live in errour ; that is , either true Converts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as most Copies have it ) qui verè effugerant ( as Beza translates it ) such as were really , and truly converted . Even such ( as it seemeth ) , some of them were wrought upon by those doctrines ; being for a time dangerously shaken , though not utterly overcome by those Temptations . Or however , such as had onely renounced Idolatry , and made an outward profession of the Christian Religion , withall , walking answerably to that Profession , without any just scandall . Yet they were taken by these Anglers ; as the word there imports , ( being the same with that which we met with before in the 14. verse of that Chapter ) . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Inescant , i. e. quas● pisces hamo captant ( as Beza interpreteth it ) , they take them as Fishes with a Hook and a Bait. And ( questionlesse ) in this very way have not a few of late times in this Nation been taken by divers of those false doctrines which have been spread abroad . They being such doctrines as gratifie the flesh , indulge men in a great deal of loosnesse and licentiousnesse under the pretence of Christian and Gospel-liberty ; giving allowance unto them in some unwarrantable practices , which true Religion will not admit . And by this bait it is that they are taken , and so carried away with those doctrines . 3. It may be they are such doctrines as are consonant and agreeable to humane Reason . Such were the doctrines of the false Apostles in Paul's time , who made use of their Philosophy ( as I shewed you ) their Naturall Reason ; which they did both Pro and Con , for their own doctrines , against the doctrines of the Gospel ; pretending the one to be agreeable to Reason , and the other contrary to it . Which ( no question ) cannot but be a very prevaient Argument with such as the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1 Cor. 2. 14. meer naturall men , who have no other guide but the light of Reason to follow . And hereupon it is that Satan , that subtle and experienced Engineer hath made , and at this day doth make so much use of this Engine , for the battering and overthrowing of divers Articles of the Christian faith ; as , viz. the doctrine of the Trinity ; the Incarnation of Christ , the Creation of the World , and the Resurrection of the Body ▪ all which being contrary to Philosophicall principles , and so not to be comprehended by Reason , upon that ground he disswadeth men from the belief of them . And by the same means he seduceth and draweth them into dangerous , yea , into pernicious and damnable errours ; presenting them unto them as doctrines most consonant and agreeable to their Carnal Reason . Such are the doctrines , as of some other Sects amongst us , so in special of that , of all other ( in my eyes ) the most dangerous , the Socinian : which by this Engine seeks to undermine divers of the Principles of Christian Religion , because they are not consonant and agreeable to their Reason , though never so clearly held forth to the eye of faith in Scripture . And upon this foundation it is that they erect and build their own divers and strange doctrines : which ( presuming themselves to be great Masters of Reason ) with much confidence they hold forth , to the seducing of some , who are willing to hearken to them , and to be deceived by them . 4. To these adde one more , which is as taking as any of the former , if not more . And that is ; It may be they are such doctrines as have in them a shew of piety . Such were the doctrines which the false Apostles preached , and pressed . They were such things ( as the Apostle describeth them , Col. 2. last ) as had indeed a shew of wisdome in will-worship , and Humility , and neglecting of the Body . Such were divers of those Ceremonial observances , which were so eagerly pressed by them upon Christians in those times . They had a great shew of Piety and Humility in them ; being exercises of Mortification and Self-denyall , which ( being rightly performed ) are services very acceptable to God. Thus did they varnish over that superstitious Will-worship of theirs ; whereby it became very taking with such as were not aware of the hook hid under that bait . And the like may be said of many of the doctrines of the Church of Rome at this day , which pretend to extraordinary strictnesse , and so carry a shew of singular piety and devotion with them ; whereby many well-meaning , but unwary soules are bewitched ; and so carried away with them . And surely that is the case of some and divers of those doctrines which walk abroad in this Nations at this day : they have a shew of speciall and singular piety in them . Some of them pretending to an high advancement of free Grace , which in it self is a glorious doctrine . Such is that Arminian doctrine , ( which it seemeth is of late crept into this place , being brought in by some who creep into houses , and so beguile unstable soules ) , I mean the Doctrine of Universal Redemption , with its Attendants , ( as Errour seldome goeth alone ) , which is cryed up as a doctrine highly advancing and magnifying the grace of God , by this extending it to the Universality of Mankind , far above that which confines it to a select number : which yet is but a meer pretence . For if all be alike Elected in Christ , alike given to Christ , and alike redeemed by Christ , so as nothing is done , or intended more for one then another , where is then that speciall differencing and distinguishing Grace of God , which is so admired by the Apostle in divers of his Epistles ? So as in truth this doctrine , being rightly scanned , is not an exaltation of Grace , but a great derogation from it . And divers other doctrines there are of like nature , which have the like varnish set upon them : As , viz. the Antinomian tenents , and some other , which I shall not trouble you with the enumeration of . Onely desiring you to take notice of this in the general , as one special means of thus carrying about some , and many well-meaning , but unstable soules ; even the specious shew of pretended piety that is in some Doctrines . And thus I have now ( through the good hand of my God leading me along ) dispatched the former of my tasks , that which I intended by way of doctrinal Explication and Illustration . Wherein I have shewed you what is meant by Divers and strange Doctrines , and what by being carried about with those Doctrines . Then that there have been , and are such doctrines ; and that Christians are subject to be carried about with them ; Giving you the Grounds and Reasons of both . That which now remains of this part of the Text , is Application . Where ( in the first place ) I might here make a stand , and take a just and sad Lamentation , pouring forth my soul in bemoaning the present state and condition of the Church of God in this Nation . Wherein , ( Lord ! ) what variety of strange doctrines are there to be found ? And how many every where carried about with them ? For Doctrines , how divers ? and many of them how strange ? Surely Africa was never more fruitful in variety of Monsters , then England is at this day in variety of Opinions : divers of which are so monstrous , so hideous , as surely Hell it self affords none more . Such as give us to hope , that the Devil is now pouring out the very dregs of his poysonous Cup. But withall , how many are there found to be intoxicated therewith ? Yea , some , who some yeares since were looked upon as stayed and sober Christians , yet now we may see them reeling and staggering like drunken men to and fro ; carried this way and that way , as not knowing how , or where to stand . Such is the Condition of this poor Nation at this day : Insomuch that this disease of the Spiritual Vertigo is grown Epidemicall , common in all places . Look where we will , almost , how may we see wheeles turning about , Chaffe whirled about , Waves and Clouds driven about , unstable soules carried about with the wind of divers and strange doctrines . A matter of just and deep Lamentation . And so let it be to every of us . Should any of you , while your selves stand safe upon the shoare , see others , though Strangers , much more if friends , tossed upon the waves among Rocks or Quick-sands , ready to perish every moment , I presume it could not but affect the flintiest heart among you . And surely such is the condition of many of your Brethren and Sisters at this day in this Nation , who are thus tossed to and fro with divers and strange doctrines , some of which are no better then Rocks and Quicksands , desperate , and damnable doctrines , such as who ever imbraceth , living and dying in the belief of them , must needs split and perish upon them . Now how should the consideration hereof affect the hearts of all those who truly loving God , cannot but bear an hearty affection to their brethren , so as to desire their everlasting welfare and happinesse ! But I shall not insist upon this , either the further discovering of this Malady , or the bewailing of it . I shall rather come to that which more nearly concerneth your selves ; to prosecute that which I told you was my design in taking up of this Text ; Which is , To Warn you , you of this place , of this Congregation ; To whom let me in the Name of God here hold forth a double Caveat : First , Be not you offended at these : Secondly , Be not you seduced by them . Of these two severally . Begin with the former . 1. Be not you offended by these ; by what either you see or hear of in this kind ; so offended , as to like Christ and his Religion ever the worse for them . A blessed thing not to be thus offended . Blessed is he whosoever shall not be offended in me ( saith our Saviour ) Matth. 11. 6. This unstable soules are subject unto upon divers occasions ; like queasie stomachs which are ready to take distaste at every thing that displeaseth them . But upon none sooner then this , the instability , and unsettlednesse of those that professe the faith of Christ ; when they shall see them carried about with divers and strange doctrines . So much we may learn from St. Peter , 2 ▪ Ep. 2. where speaking in the first verse of false Teachers , such as should broach damnable Heresies ; and in the second verse , of their followers , which should not be few , but many , [ Many shall follow their pernicious wayes ] , He subjoynes this to both , [ By reason of whom the way of truth shall be evill spoken of ] . The way of truth ] , The true Christian Religion , which shewes the true and onely way to true happinesse ; It should by this meanes be exposed to the Reproaches and Obloquies of the Adversaries of it . And surely so is it with the Protestant Religion at this day , which is professed and held forth as the true Religion of God in this Nation ; by reason of those divers and strange doctrines which are to be found in it ( some of them confessedly far worse then any that the Church of Rome is charged with ) , and the strange unsettlednesse of the Professours of it , who as if they had no sure bottome to stand upon , are thus carried about with every wind . By this meanes this way of truth is evil spoken of by the adversaries of it . And that especially by our Adversaries of Rome , who as they have ever been ready to cast this in the Protestants face , their divisions , so now questionlesse , they rejoyce in them , and triumph over them ; from hence concluding , that surely this cannot be the way of Truth , which hath so many windings , and turnings , and Crosse waies in it : This cannot be the true Religion of God , the Professours whereof are so far from that which God hath promised to his Church under the Gospel , viz. Cor unum & via una , One Heart and one way . Thus are others offended hereat . But let not any of you be so offended . No Reason why you should be so . This being no other then what , 1. Hath been . It is no new thing . No other then what hath been in all Ages of the Church ; even in the first and purest times of it . Then were there such divers and strange doctrines set on foot , and divers carried about with them . And what wonder then to see the like acted over again in these dregs of time . It is no other then what hath been . 2. And ( secondly ) it is no other then what hath been foretold should be , must be ; There must be Heresies ( saith the Apostle , ) 1 Cor. 11. 19. And that as in all , so specially in the latter times . For which most clear and expresse is that of St. Paul , who writing to Timothy , informs him hereof , 1 Tim. 4. 1. Now the Spirit speaketh expresly , that in the latter times some shall depart from the faith , giving heed to seducing spirits , and Doctrines of Devils , &c. And again , 2 Tim. 3. 1. This know also , ( saith he ) that in the last dayes perilous times shall come , For men shall be lovers of themselves , Covetous , boasters , and so he goeth on , shewing what a flood of evills should in the last times ( being , as it were , the lees and dregs , the worst of times ) break in upon the Church , spreading over the face of it ; and among other he reckoneth up this for one , that there should be some who should creep into houses , and lead captive silly women , &c. there should be many Seducers , and many seduced by them . Now wherefore is this so clearly foretold , but to prevent that offence , which any might be ready to take , when they see these things come to passe . This was our Saviours end in foretelling to his Disciples what harsh usage they should find in and from the world , after his departure from them , These things ( saith he ) have I spoken unto you , that ye should not be offended , Joh. 16. 1. And again , These things have I told you , that when the time shall come , ye may remember that I told you of them , v. 4. And to the very same end he elsewhere foretelleth in like manner of false Teachers that should come , and the prevalencie of their seductions , Matth. 24. 24. There shall arise false Christs , and false Prophets , and shall shew great signes and wonders , insomuch that ( if it were possible ) they shall deceive the very Elect. So prevalent should they be in their seducements . And wherefore doth he foretell this ? why , to prevent that offence which any might be ready to take hereat , when they should see it ; So it followeth , Behold , I have told you before , v. 25. given you this warning , that you might not be offended or troubled at it , when you shall see so many errours held forth , and so many giving heed to them . And of such use let these and the like predictions be unto us . Now that we see what was foretold to be come to passe , being thus forewarned of it , be not offended at it , so as to like the true Religion of God ever the worse for it . Here is the former of these Caveats . Passe we to the second , which my eye is principally upon . Not being offended , take heed ( in the second place ) of being seduced . Be not ye carried away with divers and strange doctrines . That was the Apostles admonition to his Hebrewes , and let it now be mine to you . Such doctrines there are abroad ; and many there are who are carried about with them . Now taking notice hereof , take you heed that none of you be found in this number , that you be not also led away . So St. Peter presseth it in the close of his latter Epistle , 2 Pet. 3. 17. Having foretold them of ( what we at this day see ) false Teachers , and many that should be seduced by them , Ye therefore ( beloved ) ( saith he ) seeing ye know these things before , beware lest ye also being led away with the errour of the wicked , fall from your own steadfastnesse . And the like let me , with like tender respects to your soules , presse upon you ; Seeing so many seducers are abroad , and so many every where seduced by them , take heed that you be not in like manner carried about as they are . Which let me beg from you : And that , 1. For our sakes , whom God hath set over you . ( I begin here ; Not that we seek our selves in the first place , ( as some are ready enough to charge it ) but intending a Gradation , I begin at the lowest stayr first ) . If you should be thus carried away , this will be our Losse , our Grief ; which look you to . So Saint Iohn presseth it , making use of this very Argument to this very end , 2 Ep. v. 8. where speaking to the Elect Lady , and her Children , and exhorting them to constancy in the faith , which he doth the rather because of those false Teachers which were then abroad , of whom he speaketh , v. 7. For many deceivers have entred into the world ] Then he subjoynes , Look to your selves , that we lose not the things which we have wrought , but that we receive a full reward ] . We. So it is , where Christians come to Apostatize , to fall from the Truth which they have received and imbraced , there their Ministers , who have been their Teachers and Instructers , they lose the things which they have wrought ; their former labours by this meanes are frustrated ; they are lost and spilt ; and so it cometh to passe that they do not receive their full reward . True indeed , as for their Eternal reward , that they shall not lose . That was the Confidence and Comfort of their Lord and Master , the Lord Christ , who complaining of the fruitlesnesse of his labours among the Iewes , ( as he is brought in , and personated by the Prophet Isaiah , being therein a Type of him ) Isai. 49. he beareth up his spirit with this comfortable assurance , v. 4. Then I said , I have laboured in vain , I have spent my strength for nought , &c. yet surely my judgment is with the Lord , and my work with my God. This was his comfort , that though his Labours had been in vain as to the greatest part of that people , and of the world , yet God his Father , who knew with what uprightnesse and sincerity he had done the work which he had given him to do , would , for all that , crown his endeavours with an answerable reward . And the like may all his servants comfort themselves with . Being faithful in their Ministration , approving themselves unto God , in seeking his glory , and the good of his people , what ever the successe of their labours be , yet they shall not lose their eternal reward hereafter . But in the mean time , they may lose a part of their reward here : which consisteth partly in the fruit of their labours ; when they see them successeful in the hearts of their people . This they may by this means lose . Yea , and in some sense they may be said to lose part of their Reward hereafter . For if those whom they gain unto Christ are their Crown , and their , Glory , as the Apostle calleth them , Phil. 4. 1. Therefore , my brethren , dearly beloved , and longed for , my Ioy and my Crown , so stand fast in the Lord. And so writing to his Thessalonians , 1 Thess. 2. 19 , 20. For what is our hope , or joy , or Crown of rejoycing ( saith he ) ? Are not even ye in the presence of our Lord Iesus Christ at his coming ? For ye are our glory and Ioy. Now if so , then the Apostatizing of those whom God hath ( as to an outward Profession ) given unto them , their falling off from the Truth received , is as the falling off of so many Pearles from their Crownes . And so by this meanes it cometh to passe , that they do not ( as he there speaketh ) receive their full reward . And this being thus their Losse , it is also their Grief . So it must needs be . If this be their Ioy to see those whom they have gained by their Ministery , to continue constant in the profession and practice of the Truth , ( as it is ) I rejoyced greatly ( saith St. Iohn , writing to the Elect Lady in that his second Epistle ) that I found of thy children walking in the truth , verse 4. And so writing to Gaius in the Epistle following , he tells him first , as concerning his own person in particular , 3 Ioh. verse 3. I rejoyced greatly when the Brethren came , and testified of the truth that is in thee , even as thou walkest in the truth : Then concerning all others who were converted by his Ministery , verse 4. I have no greater joy then to hear that my children walk in the truth ] . Now ( I say ) if this be so great a joy to them , ( as it is to all the faithfull Ministers of Christ , who do seriously intend , desire and endeavour the salvation of those committed to them ) it cannot , on the other hand , but be a great sadding to their spirits , to see hopefull branches broke off from the stock , fair blossomes falling off from the Tree ; to see those upon whom their Ministery hath been in measure effectual , ( at least to the enlightening of them ) , deserting the truth , and imbracing of errour , seduced by false Teachers , and so carried about with divers and strange doctrines . Even as it is with Natural Parents , ( if they be not such as the Apostle speaketh of , Rom. 1. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without natural affection ) it cannot but be a heart-grief to them , to see any of their Children whom they have bred and brought forth , and brought up to some maturity , with so much carefulnesse and tendernesse to be taken captive by the Enemy , or to be carried away by Gipsies , or the like . Truly in like manner , it cannot but deeply affect the faithfull Ministers of Christ ( who are as spiritual parents , as Paul calleth himself , 1. Cor. 4. 15 ) to see any of those whom God hath given them as Children , who have been ( as it were ) the labour and travell of their souls , to see them captived by Satan , to see them carried away by those Gipsies in Religion ( of which there are many walking abroad in this Nation at this day ) , I mean Seducers , false Teachers , who by their Canting Language , and other like artifices , deceive simple soules , and so carry them about with them into the waies of Error . This ( I say ) cannot but deeply affect the hearts of the faithfull Ministers of Christ ; be a sadding to their spirits . Now then have you a regard to this , that you be not in this way the causers of it . This is that which the Apostle presseth upon his Hebrewes , v. 17. of this Chapter whereof the Text is part , ( Heb. 13. 17. ) And let me presse the same upon you . Obey them that have the rule over you ( meaning thereby not Civil Magistrates , as the Erastian Glosse would corrupt and darken that clear Text , but Ecclesiastical Ministers ) , and submit your selves , for they watch for your soules , as they that must give account , that they may do it with joy ( that they may ( first ) do their work with joy , going on chearfull in their Ministeriall service ; and ( secondly ) that they may give up their account with joy , ) and not with grief . Which if they do , it will in the end prove a losse and grief to you , as well as them : So it there followeth . For that is unprofitable for you ; It will be prejudiciall to you here , and it will turn to a sad account to you an other day . Which leadeth me to a second Argument . Whilest you do this for our sake , do it also for your own sake , that you may not lose your work and your Reward . So some Greek Copies ( who are therein followed by the Vulgar Latin , and some other Translations , our own also taking notice of it in the Margin ) read that forecited Text of St. Iohn , 2 Ep. v. 8. Look to your selves , that ye lose not those things which you have wrought , ( or gained ) but that ye may receive a full reward . ] Ye ] This Apostates do ; Falling from the truth believed and acknowledged , they lose the things which they have wrought , lose the reward of them ; so as all their profession shall not turn to any account to them . For this expresse is that of the Lord by the Prophet Ezekiel , Chap. 18. 24. repeated and inculcated , Chap. 33. 12 , 13 , 18. When the righteous turneth away from his righteousnesse , &c. All his righteousnesse that he hath done shall not be mentioned , &c. So it is in doctrinall truths , as well as Practical performances . A professour turning aside from the way of truth , to the imbracing of Errour , thereby he blasteth all his former Profession , loseth the fruit and benefit of his former Faith , or seeming Holinesse . And unlesse he look to it betimes , may also lose that full Reward , ( as the Apostle there calleth the reward of Eternal Life ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in as much as it is an abundant recompence for what ever any shall either do or suffer ) . This Reward all Apostates are in danger to lose . Not that all errours in doctrine ( no more then in practice ) are alike dangerous . We know what the Apostle saith of those Teachers , which build wood , and hay , and stubble upon the foundation , 1 Cor. 3. 12. Holding fast Christ , and his saving Truths , the Mystical and doctrinal foundations , yet raise and build some unwarrantable superstructures upon them , holding forth some doctrines that will not endure the Tryal ; of such he saith , verse 15. that though their work be burnt , ( as it shall be at that great day of tryal , when all things shall be tryed ( as it were ) by fire ) , and themselves suffer losse , ( lose the praise of their labour , which shall not be accepted or rewarded with God ) yet they themselves shall be saved , though it be as by fire . Though they escape narrowly , as a man that escapes out of the fire naked , where he hath lost both his goods , and his Garments ; yet , as to their persons , they shall be saved . God accepting the sincerity of their intentions as to the main , will graciously over-look and pardon those infirmities , and so receive them to mercy . Now what he there saith of the Teachers of such doctrines , we may apply to the followers of them . So long as they hold fast the Foundation , though they be ( through infirmity ) drawn aside into some Errours not fundamental , they may as to their persons , through the indulgent grace and mercy of God , be saved . Which we hope concerning many poor seduced foules in this Nation at this day . Thus it is true , all Errours are not alike dangerous in themselves . But withall , who knoweth what the Consequence of those more venial Errors may be ? when the wheel begins to turn , going down the Hill , who knoweth where it will stay ? Not , unlesse it be accidentally stopped , untill it come to the bottome . And even so is it with poor seduced soules ; if once they begin to be carried about with divers and strange doctrines , though of an inferiour concernment , if they once begin to fall from their steadfastnesse , who knoweth where they will rest ? whether before they come to the bottome of the Hill , to the bottome of Hell , or no ? I presume your own experience can furnish some of you with some instances of this kind : Of some , who beginning at the first with some smaller Errours , ( as , viz. withdrawing themselves from the publick Assemblies ) , in processe of time , by turning and turning from one Errour to another , they have never left till they came to the very browe and brink of Hell ; even to the deriding and scorning of that Religion which before they professed ; to the defying of Ordinances , publick and private ; to jear at heaven and Hell , at the immortality of the soul , and Resurrection of the Body , as if they were no other but melancholy dreams ; and so brought even to the height ( or rather depth ) of downright Atheisme and profanenesse . O let these examples be as booyes , or Sea-marks unto you , to warn you to take heed of coming near those shelves , those quick-sands , which they have thus made shipwrack upon . As you love your selves , your own precious soules , take heed of being thus carried about with divers and strange doctrines . Which if you shall suffer your selves to be , unlesse Gods mercy be the greater in checking and stopping of you , you are like to be undone by it . So much the Apostle intimates to his Colossians in that Text forecited , Col. 2. 8. Beware ( saith he ) lest any man spoyl you through Philosophy and vain deceit ] . This he speaketh in reference to those false Teachers , who by their false doctrines sought to make a prey of them . So the word there used signifieth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ne sit qui vos depraedetur ; That no man make a prey of you . Verbum militare , ( saith Beza upon it ) A word taken from the Wars , where Souldiers drive away as a prey the Cattel which they have taken ; or ( as our New Annotation hath it ) from such thieves or Pyrates , as do not onely take and carry away the goods of those they rob , but their persons also , to make them their own , or other mens slaves . Thus do false Teachers deal by those that hearken to them . By their false doctrines they carry them away for a prey , making a spoyl of them ; spoyling them , not only of their goods , the things which they have wrought , and gained ( as the Apostle there speaketh ) but even of their soules , ( unlesse God in mercy step in to their rescue ) ; as much as in them lyeth , giving them up as Captives unto Satan . As our Saviour saith of the Scribes and Pharisees , who were so zealous to instill their doctrines into others , to make proselytes , they thereby made them twofold more the children of Hell then themselves , Matth. 23. 15. Thus do false and Heretical Teachers , by their false and damnable doctrines , they beget Children of Hell ; bringing men under the power of Satan to be taken and led Captive by him . As therefore you love your selves , beware of such seducers , such seductions , that you be not thus carried about with such divers and strange doctrines . And ( in the third place ) whilest herein you have respect to your Ministers and your selves , have the like also to the Church of God. This is a thing which all Christians , who professe themselves members of that mysticall Bodie , ought to have a special regard unto , so as not to despise it , nor yet to shame it . 1. Not to despise it . This is one thing which Paul chargeth upon some of his Corinthians , that by their disorderly manner of administring and receiving of the Sacrament of the Lords Supper , and Celebrating their Love-feasts before , or after it , ( uncertain whether ) they in so doing despised the Church of God , 1 Cor. 11. 22. Or despise you the Church of God ? Which , though some , and not a few , learned Expositors , and that not without some good shew of Reason for it , interpret of the place of the Churches meeting , which by a usual Metonymie , vulgarly is ( and inoffensively may be ) so called , Ecclesia , The Church : which place they might be said to have despised , in that they put no difference betwixt their own private houses and that ; which , supposing it to be set apart for Religious services , ought not , without necessary cause , to have been imployed to other Civill , ( much lesse Uncivil ) uses , ( as it seemeth their meetings were ) . Yet others , not inferiour to them , ( to whom I professe my self rather to subscribe ) understand it rather of the Mystical Church , the coetus fidelium , the Company of believers , either in that particular Congregation , or elsewhere . This Church they by this disorderly carriage of theirs , seemed to sleight , not regarding the Custome of other Churches , nor yet hearkening to the Admonition of their own , possibly seconded by some others , ( as Pareus conceiveth of it ) : And this the Apostle there calleth a despising of the Church of God. Which he chargeth upon them as a thing most blame-worthy in them . [ Shall I praise you for this ? I praise you not . ] And so is it in whomsoever shall do the like in any kind ; Despise the Church of God! that Church whereof they are members , and others of the true Churches of Christ. Which they do , without regarding the lawful and laudable usages and Customes of those Churches , do without any just ground and reason differ from them in matters of concernment . Paul ( in the Chapter last named ) taxing another undecency in that Church of Corinth , viz. their women ( some of them ) having their heads and faces unveiled , uncovered in the publick Assemblies , he presumes this to be Argument sufficient to silence those , who ever they were , that should appear whether in defence of it , or contest about it ; If any man list to be contentious , ( saith he ) we have no such Custome , nor the Churches of God , 1 Cor. 11. 16. And if this be an interpretative despising of the Church , not to regard the Customes thereof , much more may it be so construed , to recede from the doctrine thereof ; and to run after divers and strange doctrines , such as the true Church of God hath not owned , but renounceth , and disclaimeth . Surely this is no other but a despising of the Church of God ; which who so standeth guilty of , let him not look for praise from God , or thanks from men . 2. Not to shame it . This do they who professing themselves to be children of this mother , yet desert her doctrine , suffering themselves to be thus carried about with such divers and strange doctrines . This is no small blemish in the Churches face . Even as it is in a field of Corn , to see such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such a medly in it , as sometimes we do in barren soiles , such an intermixture of divers and strange weeds , and flowers , as Cockle and Darnel , Poppies , and Mayeweed , &c. all growing among the Wheat ; this variety of heterogeneous plants , ( what ever their colour be , and how pleasing soever they may be in the eyes of Children , yet ) it is no small eye-sore to the husbandman , or blemish to the field it self , whose best beauty is to be all of one colour . And ( truly ) so is it in the Church of God ; where there ought to be but one Faith , ( as the Apostle speaketh , Eph. 4. 5. ) , to have divers and strange doctrines put up , and take rooting there ( much more if they come to flourish and spread ) , this is no small eye-sore unto God , nor blemish to it . Which have you a regard unto , that you may not in this way either despise , or shame the Church of God. In the fourth place , having an eye to the Church of God , have a regard also to the Religion of God therein professed . To the Truth of God , which is but one . Veritas unica , error multiplex . Errour is various , and may be infinite : Truth is but one , and that semper eadem , ever the same , being constant and immutable ; like unto him who is the Authour of it , the God of truth , who saith of himself , I am the Lord , I change not , Mat. 3. 6. Now what a dishonour then is this ? to have the Professours of it so unlike unto it self ; the children so unlike the mother , such Changelings ? so mutable , so changeable ; As if they were of Pilates race , who when Christ spake to him concerning the Truth , he replyeth , not without some Passion , And what is Truth ? Joh. 13. 38. Truly such Scepticks in Religion are some , and many at this day , as if they were ( as some call themselves ) Seekers ; not knowing what Truth , no not Gospel-truth , is : which if they did , surely they would be more constant in adhering to it , and owning of it . Fifthly , and lastly , let me beg this for the sake of your Lord and ours , even for Christ his sake . His Disciples and followers you professe your selves to be . And are you so ? then hear his voice , and no others . This will his sheep do . My sheep hear my voice , Joh. 10. 27. Those that are truly given unto Christ by the Election of God the Father , to be made partakers of the merit and benefit of his Redemption , to be justified and saved by and through him , they will hearken unto him speaking in the Gospel . And thus hearing him , they will follow him , and onely him ; not so any other . A stranger will they not follow ( saith the fifth verse of that Chapter , speaking of the same sheep of Christ ) , but will flee from him ; For they know not the voice of strangers . False Teachers , such as teach divers and strange doctrines ( and in that respect fitly called strangers ) ; Christs sheep know not their voyce , viz. with a knowledge of Approbation , so as to hearken to them , to follow them . And O that all of you might in this way approve your selves to be in the number of these sheep ! such as have Christs ear-mark upon you , by giving this honour unto Iesus Christ , to hear him . This is my beloved Son , in whom I am well pleased , hear ye him , ( saith the voice from heaven ) Matth. 17. 5. A Prophet shall the Lord your God raise up unto you of your Brethren , like unto me ; him shall ye hear , ( saith Moses , speaking of the Messia ) Deut. 18. 15. cited by Stephen , Act. 7. 37. Hear him ; and in matters of Faith , onely him ; Not hearkening to any other , who ever they are , that shall bring any divers and strange doctrines , contrary to , or diverse from , that which is revealed in the Word . This is that which Paul ( with no little earnestnesse ) presseth upon his Galatians , Gal. 1. 8. Though we , or an Angel from Heaven preach any other Gospel unto you , then that which we have preached to you , let him be acoursed . And let me with like affection presse the same upon you . If any ( be they who , or what they will ) shall preach another Gospel ( as some such there are in this Nation at this day ) then that which hath been preached to you by the faithfull Ministers of Jesus Christ , what ever they are ( I say ) let them be accursed . So look upon them , as being therein Instruments of the devil , no other but the spawn of that old Serpent , who having deceived your first Parent , now attempteth the like upon you . To proceed no further . Put these Arguments together ; and I hope ( being by the good Spirit of God set on upon your hearts ) , they may prove effectually prevalent , for the letting in of this useful and needful Admonition , that you would take heed , that you be not carried about with divers and strange doctrines . But you will now say unto me ; How shall we be preserved from this so dangerous a Vertigo ? this turning sicknesse ? How shall we be kept from being thus carried about , and carried away ? A Question that will be very useful in the Resolution of it . Wherein I shall prescribe unto you some plain , but proper directions , which may serve as an Antidote against this Infection . 1. In the first place , my advice shall be ; Be not over-confident , over-confident of your selves . Whether of your own Strength or Iudgment . 1. Not of your own Strength . This it was that gave Peter that Turn in the High Priests Hall ; even his standing upon his own legs , self-Confidence . Though all men shall be offended because of thee , yet will I never be offended , ( saith he to his Master ) Matth. 26. 33. This he spake in confidence of his own strength ; and therefore he was left by his Master to that sad experience of his own weaknesse . Let his miscarriage be a warning to all that hear of it , to teach them while they stand , to take heed lest they fall . That is the Apostles counsel , 1 Cor. 10. 12. Let him that thinketh he standeth , take heed lest he fall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He that thinketh he standeth firm and sure , and is confident that he shall ever stand ( as Grotius well expounds it ) ; Let him take heed . Let him not be over-confident . That is the same Apostles advice to his Romans , and other Gentile Christians , Rom. 11. 20. where speaking of the just Rejection of the Iew , and the gracious Reception of the Gentile in their stead , he maketh this use of it . Because of unbelief they were broken off , and thou standest by faith ; Be not high-minded , but fear . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Have not high thoughts of your selves , but fear ; not with a fear of diffidence and distrust , but of Circumspection , and watchfulnesse . A useful direction , very proper in the present Case . Would you not be thus carried about ? Take heed of Topsailes . You well know ( many of you ) how unsteady they make the vessel that beareth them , carrying it about , and tossing it to and fro with every blast of wind . And the like will high thoughts do the soul that is possessed with them . And therefore be not High-minded . Let no man think of himself more highly then he ought to think , ( as our last Translation renders that , Rom. 12. 3. ) But fear . Happy is the man that feareth alwaies ( saith the Wiseman , Prov. 28. 14. ) : Feareth God , and himself . Feareth God with a fear of Piety , and himself with a fear of Iealousie . Feareth to offend his God , and is no waies confident of himself ( as Diodate well expounds it ) . And thus let us fear ; And that Alwaies . Which well we may , when we see , or hear ( which we may do ) of others , some of them , sometimes Champions for the Truth , to be thus deceived , thus seduced , thus Captived . Well may we , who in comparison of them are but poor weak striplings , fear . Be we diffident of our selves . Which whilest we are , commit we our selves to the Custody of another . That is St. Peters advice to Christians in all their sufferings for God , that they should commit their soules to God , 1 Pet. 4. last . Let them that suffer according to the will of God commit the keeping of their soules to him in well doing , as unto a faithful Creatour . And this do we : Knowing that we cannot keep our own soules , ( If Adam in state of Integrity could not do it , how much lesse we in this lapsed condition , labouring under so great Imperfection ) , commit them to the custody of another , even of that God who is a faithful Creatour , who , as he is able to keep that which is committed unto him ( as Paul speaketh , 2 Tim. 1. 12 ) ; so also he will do it for all that trust him . A God that will not forsake the work of his own hands . Thus commit we our selves unto him . Taking hold of him by faith . Even as Children , walking abroad in the winds way , specially if they be to passe over some narrow bridge , they will take hold of their fathers hand . Even so do we of our heavenly Fathers . Now that the wind of divers and strange doctrines is up , and is so high that every day it carrieth away some or other , we being to passe over a narrow bridge , ( for such is the way to heaven , Narrow is the way which leadeth unto life ( saith our Saviour , Matth. 7. 14. ) so as if our foot slip , or we be turned aside , we may perish for ever , take we hold of our Fathers hand , begging it from him that he would hold us , so keep us that we may not turn aside from the way of Truth : not leaving us to our selves ; which if he do , we shall be found no better then Wheeles , then Chaffe , then Clouds , then Waves , easily carried about . Thus be not over-confident of our own strength . 2. Nor yet ( secondly ) of our own Iudgment , by leaning too much upon it . So the Wiseman subjoynes this Direction to the former , Prov. 3. 5. Trust in the Lord with all thine heart , and lean not to thine own understanding . A usefull Caveat , which let Christians make use of in this case . Would they stand sure , so as not to be carried away with Errours , let them not lean too much upon their own Armes , trust too much to their own Judgments . By this means many have been deceived in matters of the world , more in the matters of God. And therefore beware of this Self-confidence also . And that , as in other things , so in interpreting , and expounding of Scriptures . We know what the Apostle St. Peter tells us , 2 Pet. 1. 20. where he layeth down this as a Praecognitum , a thing which he would have all those who meddle with Prophetical Scriptures , to take notice of . Know this first ( saith he ) that no Prophecie of the Scripture is of any private interpretation . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , propriae Explicationis , of a mans own expounding , for a man to interpret of his own head , according to his mind , without consulting with others , with God , with Scriptures , with other men : with God , having recourse to him by Prayer ; with Scriptures , comparing one place with another ; with other men , consulting with their Wrttings , conferring with their Persons . This is the ordinary way for expounding of Prophetical Scriptures . And the like we may say of all other Texts ; specially such as have any degree of obscurity in them . And therefore let all Christians take heed how they go about to expound them , that therein they do not go upon their own heads , lean too much to their own Understandings . Which as it concerneth all , so more specially those that are ignorant and unlearned ; who leaning to their own ( too often prejudiced ) understanding , in interpreting of Scripture , may and do , sometimes make strange work of it ; wresting it . Thus in Peters time dealt some by Paul's Epistles , as also by other Scriptures , as himself observes , 2 Pet. 3. 16. In which ( saith he , speaking of those Epistles ) there are somethings hard to be understood , ( viz. by reason of the sublimity , the height of the matter , and some particular expressions in the phrase ) which they that are unlearned and unstable wrest ; as they do also the other Scriptures to their own destruction . This did those kind of men then . And the like they are still apt to do . Being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , men void and destitute , not onely of Humane Learning , ( which is , what ever any , who have either little acquaintance with it , or affection to it , may think and speak of it , no small help to the right interpreting and understanding of Scripture ) , but also of Divine ; having little acquaintance with the mind of God revealed in his Word ; not having their senses ( the faculties of their soules , Understandings and Judgments ) exercised to discern good and evil ( as the Apostle describeth the growen Christian , Heb. 5. last ) , to discern betwixt truth and falshood , they by this means , medling with the Interpretation of Scripture , and trusting to their own Judgments , wrest it , torment it , set it upon the rack ( as I shewed you before the word there used signifieth ) . A truth ( I think ) never more verified in any age or part of the world , then it is at this day in this Nation . Wherein how do these Sacred Records in this time suffer , being thus wrested , thus tortured by many different sects , ( like so many wild horses drawing at the severall quarters of man ) , every one endeavouring to force them , and bring them over to their own party , to vote with them , and speak for them . To which end some of them put such senses upon them as the world before never heard of , nor any sober and unprejudiced spirit would ever have dreamed of . It were an easie matter here to give you some instances in this kind . Take only a taste of them from that poor illiterate act , ( the noise whereof hath of late alarummed these Quarters , which gave me the first occasion to fall upon this subject ) , those Gipsies in Religion ( so I called them , with some others before , and know not how more fitly to tearm them ( vulgarly known by the name of Quakers . Being ( as it seemeth ) every way such as Saint Peter there describeth , unlearned and unstable ; what a nose of wax do they make of the Scriptures ? which having a low and contemptible esteem of , they handle accordingly . Bear with me a little if I take up a few of those fragments which have fallen from some of them . Having ( all of them ) an evill eye upon those two standing Ordinances of God Magistracie and Ministery , ( which diverse look upon as the two witnesses spoken of , Rev. 11. 3. and some suppose to be now about to be slain , v. 7. and having a design ( as much as in them is ) to slay them , to take them out of the way , or at least to render them contemptible in the eyes of the people , how do they hale in Scriptures to their ●id ? not sparing to offer violence to them , to inforce them to speak that which neither the Spirit of God , nor yet any man besides themselves ever thought of . As for instance . Whereas the Prophet Ieremy speaking of the false Prophets that were in Israel , saith , that the Priests did bear rule by their meanes , Jer. 5. last , meaning that they strengthened themselves by the league which they had with the Prophets , and so were confirmed in their ambitious courses and corrupt carriages , they envying the Ministers of God that double honour , which the Apostle , ( 1 Tim. 5. 17. ) saith , those which rule well , and specially they which labour in the Word and Doctrine are worthy of , viz. Countenance and Maintenance , and not willing to allow them either the one or the other , but being desirous to muzzle the mouth of the ox that treadeth out the corn , and willing that they which serve at the Altar should live upon the Ayr , some of them ( and I suppose none of the meanest ) would have thereby understood their temporal subsistence ; The Priests bear rule by their means ; i. e. Ministers of the Gospel domineer by their Maintenance ; which upon that ground they would have taken away . And so finding our Saviour blaming the Pharisees for their ambition , and among other things charging them with this , that they loved the chief seats ni the Synagogues , Matth. 23. 6. they , not understanding what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . signifieth , nor yet what the manner of the Jewish Synagogues was , wherein ( as in our Churches ) there were many chief seats for more eminent persons , they apply it to the Pulpits , which Ministers in preaching of the Word make use of for conveniencies sake , not without an expresse Scripture - president for it , viz. that of Ezra , of whom we read , Neh. 8. 4 , 5. That Ezra the Scribe stood upon a Pulpit of wood , which they had made for the purpose . And so ( it is said ) he opened the book in the sight of all the people ; For he was above all the people . And so again , while they find the Pharisees taxed by our Saviour for loving to stand praying in the Synagogues , so making their private prayers in those publick places , which they did for ostentation sake , that they might be seen and heard of men , ( as our Sadiour himself there expounds it , Matth. 6. 5. ) they take it up , and cast it as a stone at the faces of Gods Ministers , for using the same posture in their publick devotions . And so also , where our Saviour biddeth his Disciples to beware of the Scribes , which desired to walk in long Robes , Luk. 20. 46. wherein he had no intent to condemn garments of that fashion , ( which as the Prophets were ever wont to wear , so himself and his Apostles did the like , it being the custome of those Eastern Countries then ( as to this day it is ) to wear vestes talares , side-garments ) , but their vain affectation in wearing them , most probably having them longer then usuall , trayling upon the ground , that so they might be taken notice of to be no ordinary persons ; these men apply it to the decent garments of Ministers , whether Gownes or Cloakes , which they wear , and warrantably may ( as Magistrates do ) for distinction sake , and that there may appear ( as there ought to do ) even in their habit a gravity becoming their calling . I might soon weary you with more of this kind ; Texts thus perverted against the Ministers of God. And as they deal with Ministers , so also with the Civill Magistrate . To whom they refuse to give any civil respects suitable to their places and offices . Which they do ( as it seemeth ) chiefly upon the account of those two abused Texts . The one , Matth. 23. where our Saviour taxing the ambition of the Scribes and Pharisees in affecting to be called Rabbi , Rabbi , verse 7. he prohibits his Disciples to do the like , Be not ye called Rabbi , verse 8. And again , verse 10. Be not ye called Masters , so forbidding them to affect high stiles , and swelling titles ; from thence these men refuse to give any respective language to Magistrates , more then to any others . The other place is that , Luk. 10. 4. where our Saviour sending forth his seventy Disciples upon that great and earnest employment to preach and plant the Gospel , he orders them that they should carry neither Purse , nor Scrip , nor shoes , nor salute any man by the way ; This kind of men overlooking the former part of the verse , which equally concerneth themselves , forbidding that which they usually practise in their journeys , the carrying of purse , or scrip , or shoes , they take hold of the latter , and from thence refuse to salute any man , and so to afford any respect unto Magistrates , as well as others . Whereas our Saviour therein intended no such prohibition to his Apostles , as to for●i● them Comitie and Civilitie , the verse following there , he expresly enjoynes them , ( verse 5. ) Into whatsoever house ye enter , first say , Peace be to this house ; which was a form of salutation then in use ) ; but onely that they should not give way to any unnecessary diversions , so as to be taken off from , or hindered in the executing of that Commission which he had given to them . Thus do they make good what St. Peter there speaketh , Being unlearned and unstable , they wrest the Scriptures . And that not onely such places as he there speaketh of , which are dark and obscure , whether for matter , or expression , but plain Texts , the sense whereof is obvious to every eye , that hath not the like filme of prejudice upon it that theirs hath . And by this means ( among other ) are they ( poor soules ) carried about with such divers and strange doctrines as they are , to the shaming of that Religion which formerly they have made profession of , and indangering their soules , and the soules of others . Now let this present experience be useful to you , to warn you to beware of that which exposeth you to such eminent danger in this way ; of being over-confident of your selves , as not of your own Strength , so not of your own Iudgment . I passe to a second Direction . While you are not over-confident , be not over-Credulous . While you are not over-Confident of your selves , be not over-credulous of others , so as to take doctrines from them upon trust . Whether from any one singular Person , or from any Community and Society of men . 1. Not from any one singular person . This is an honour due only unto Christ ; who being the Word of his Father , ought to be heard , and that with an absolute credence . Not so any other ; whether Man , or Angel. Though we , or an Angel saith St. Paul , Gal. 1. 8. It matters not how qualified , how dignified . How qualified , whether for Learning or Piety . How dignified , whether Pastours , or Teachers , to whom ( being sent by Christ ) he hath promised a more special assistance , Lo , I am with you alwayes to the end of the world , Matth. 28. 20. yet give not this honour to any of these , so as to pin your faith upon their sleeves ; to take doctrines upon trust from their tongues or Pens . It is the Bereans commendation , that they would not trust Paul upon his word , but that they would search the Scriptures , to see whether the things which they heard from him were so , or no , Act. 17. 11. Even as wary Princes and States will not trust Ambassadours upon their bare word , but they will see their Credentials under hand and seal : So wary should Christians be in hearing the Ambassadours of Christ , his Ministers , whether Ordinary or Extraordinary ( of which latter sort yet I know none since the Apostles times ) , so as not to receive any thing ( in matters of faith ) from the mouthes of any , be they what they will , unlesse they see their Credentials , good warrant , and clear evidence from Scripture for it . In which case it matters not what pretensions may be made by , or for any . Be it the highest that can be , an unerring Infallibility . That is the pretension of him who giveth out himself to be Peters Successour , and Head of the Church , that Man of Sin , that Antichrist of Rome ; who upon that account challengeth to himself an absolute credence , requiring all to acqutesce and rest in his determinations , without any further discussion . Which is more then ever Paul or Peter did . And a thing directly contrary to that which St. Paul enjoynes , 1 Cor. 7. 23. Ye are bought with a price , be ye not servants of men ; i. e. so as to inslave your selves , specially your consciences unto them , by giving an absolute credence unto them . No , though they may pretend Credentials also ; Credentials whether from Earth , or Heaven . From earth , the Reports or Writings of men ; from Heaven , Divine and Immediate Revelations . All these three ( it seemeth ) some of the false Apostles made use of . And thereupon it was that St. Paul gave that Caveat to his Thessalonians , 2 Thess. 2. 2. Now we beseech you , Brethren , that ye be not soon shaken in mind , or be troubled ▪ neither by Spirit , nor by Word , nor by letter as from us ] . That ye be not shaken in mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A metaphor taken from Ships , which are tossed to and fro at Sea in a stresse of wind . Thus are poor unstable soules sometimes tossed and troubled , by hearkening to false Teachers . But so would not Paul have his Thessalonians to be by those false Apostles , who to insinuate into them , and to gain credit and credence unto their doctrines , made use of that threefold Artifice , viz. Spirit , Word , and Letter ; Spirit , pretending Prophetical Revelations : Word , Reports concerning the Apostle , as if he had changed his mind , recanting what before he had preached , and so were of the same mind with them , ( as Grotius , I think , sitly expounds the word there ) ; Letter , any counterfeit writing , going under the Apostles name . And the very like Artifices do false Teachers frequently make use of . Pretending sometimes to Spirit , Revelations , Inspirations : Sometimes to Word , Reports , Traditions : Sometimes to Letter , forged Records ; All frequently made use of in the Church of Rome . And some of them made use of by some false Teachers among our selves at this day . Now let not Christians be shaken in mind , or troubled by any of these . No , not by that which biddeth most for belief in this kind . Spirit , Pretended Revelation . This was the great Argument which the false Prophets under the Old Testament made use of to gain credit to their doctrines by . And the like have false Teachers done in the New : As in the Primitive times , so in most ages since ; being therein imitated by some in this Nation at this day . But let not this pretence gain any Credence from us . That is St. Iohn's advice , 1 Ioh. 4. 1. Beloved ( saith he ) , Believe not every spirit . But try the spirits , whether they be of God ; because many false Prophets are gone out into the world . So it was in his time ; there were many false Teachers . who boasted of the Spirit , pretended Revelation , and Inspiration , by which means their doctrines gained belief with over-credulous soules . But St. Iohn forbids to believe them ever the more for that ; but to Try them . So did the Church of Ephesus , for which she is commended , Rev. 2. 2. Thou hast tryed them which say they are Apostles , but are not , and hast found them lyars . And the like it standeth all Christians in hand to do . Not lightly to believe every spirit . By this means ( if reports be true ) many children have been stollen and carried away by those whom the vulgar call by the name of spirits . Being over-credulous , and committing themselves to them , they have made Merchandize of them . Take you heed of doing the like by your soules ; of committing them to every one that pretend to the Spirit , lest they also do the like by you , make merchandize of you ( as St. Peter foretelleth false Teachers would do , 2 Pet. 2. 3. ) : But try such spirits , whether they be of God : Bringing their Doctrines to the Touchstone of the Word . That was the Touchstone to which God requireth his people to bring the Prophets under the Old Testament , Isai. 8. 20. To the Law , and to the Testimony ( to the Word , to the Scriptures ) If they speak not according to this Word , it is because there is no light in them ; No Morning ( saith the Original ) , The daystar hath not appeared unto them , the Sun is not risen upon them , as they pretend ; they have no light of divine illumination , or yet can afford any light of true Consolation . And in like manner , by the same means , try we the like Pretenders under the New Testament . Not taking doctrines ( in matters of faith ) upon trust from any . Not from any one singular person . 2. No nor yet ( in the second place ) from any Community , any Society of men . Be it a Church , or be it a Synod , a Councel , Provinciall or National , yea , suppose Oecumenical , General , Universal . True it is , great respect both may and ought to be given to these ; specially to the last . But yet none of them having a promise of infallibility , it is too great an honour to yield an absolute credence unto them , so as to receive their determinations for Articles of faith , without any further discussion . Such an implicit faith did that ancient Heretick Apelles plead for . Being ( as Eusebius reports it of him ) taken in some errors , and dealt with for his Conviction , he alledged that it was not for him , or any other to enquire into the truth of Doctrines professed , but every one to abide in that faith which he had received . And the very like do they of the Church of Rome . Fearing the truth of their doctrines , they forbid the people to try them ; specially if once they have the Churches stamp upon them , now it is piacular so much as to question them . No wonder that poor souls being over-credulous are in this way carried about , whither it pleaseth their blind guides to lead them . Would not you miscarry in the like way ? make use of this second Advice ; Be not over-credulous in receiving of Doctrines upon trust from others . I passe to a third . Would you not be thus carried about , Take heed how you come in the winds way , how you expose your selves to Temptations in this way . Under which Head let me give you a twofold Caveat . 1. Take heed of high things That is the Apostles Caveat to his Romans , Rom. 12. 16. Mind not high things . And let it be mine to you . If you would not be thus carried about , take heed of high things . You may remember what I told you of Chaffe upon the Mountains ; Being there , it is presently whirled about with every gust of wind , whereas had it been in the valley , or upon the floor , possibly it might have lyen still and quiet . Would not you in like manner be carried about with this wind of strange doctrines , keep off from the top of the Mountain ; take heed of high things . In particular of high thoughts , and high speculations . I shall instance onely in these two . 1. Of high thoughts concerning your selves ; of your own wit , your own wisdome , your own Judgment ; as if you were more perspicacious , more quicksighted then others . This Caveat the Apostle subjoynes to the former , Rom. 12. 16. Be not wise in your own conceits . Such for the most part Hereticks are ; they have high thoughts of themselves , as if they could seek further then others . And with this leaven ( for the most part ) their Disciples likewise are sowred . And thence is it that having once given entertainment to an opinion , they are so hardly induced to part with it again . Seeth thou a man wise in his own conceit ? there is more hope of a fool , then of such a one , Prov. 26. 12. would not you fall into the like condition ? Be not in this sense High-minded , Have not over weening thoughts of your selves . And ( secondly ) whilest you take heed of high thoughts , take heed also of high Speculations . Whilest you take heed of setting the one into your soules , take heed how you let out your soules after the other ; that they do not reach at things above their reach . So our former Translation ( not unfitly ) renders that of the Apostle , Rom. 12. 8. That no man prefume to understand above that which is meet to understand , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either , above that which is meet for any man to understand , as some Divine secrets are , which yet some will be prying into , or above that which is not meet for such or such persons to attempt to understand . Such are some high and deep Points in Divinity to low , and shallow capacities . They are too high for them . And thereupon it is , that when they will be medling with them , and looking too far into them , they are like weak braines upon an high Tower , which presently turn round , they are easily carried about . Even as it is with small Skifs and Cockboals ; so long as they are in the narrow and shallow waters , they are steady , but lanching forth into the main , the broad and deep Ocean , then how are they tossed ? Even so fareth it sometimes with some well-meaning Christians . So long as they keep themselves within the banks of more plain and necessary truths , as the doctrines of Faith and Repentance , &c. now they are steady and stable , but adventuring to lanch forth into the deeps , how are they carried about ? Such deeps the Apostle speaketh of , Rom. 11. 33. where having treated of Gods just and gracious dispensation , in rejecting of the Iew , and receiving the Gentile into Covenant in their room , he breaketh forth into this passionate Exclamation , as a man astonished with the thought of that which he could not comprehend the reason of , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ! O the depth of the riches both of the wisdome and the knowledge of God! How unsearchable are his Iudgments , and his wayes past finding out ? So they are in many of his common providences , in disposing of humane affairs here below , much more in disposing of men for their eternal estates . Those Decrees of Election and Reprobation , or Preterition ; Gods choosing of some to be vessels of honour , ordaining them to life and salvation by Jesus Christ ; his over-looking and passing by of others , leaving them to be vessels of wrath , ordaining them to just condemnation for sin ; and both these before they have done either good or evil , ( as the Apostle layeth it down , Rom. 9. 11. ) meerly out of the good pleasure of his own will , without any respect ( as to the Decree ) to any thing in the persons so disposed of , this is a depth which neither man nor Angel can sound the bottome of . No wonder then when such Skifs and Cock-boats , unlearned and unstable soules shall boldly adventure into these deeps , that they are tossed to and fro , that they are carried about into Pelagian , Vorstian , Arminian , and Socinian Errours , which too many vessels of greater burden , men of eminent learning and parts have been , and at this day are . That you may be secure from the like danger , take heed of these high things ; as of high thoughts , so of high speculations ; as how you entertain the one , so how you meddle with the other . Remembring what the Kingly Prophet saith of himself , Psal. 131. 1. I do not exercise my self in things too high for me ; ( things passing the measure of his apprehension , or limits of his vocation ) As also what the Apostle saith unto you , Be wise ( understand ) unto sobriety , Rom. 12. 3. Secondly , That you may be kept out of the winds way , take heed of Eddy winds , ( I speak to you in a Language you are well acquainted with ) . Take heed ( I say ) of Eddie winds . Such are the winds that we meet with in by-Lanes , or in the Corners of streets , where the wind being but straitned , bloweth more violently then in the open fields , turning light things about like a whirlewind . And even like danger there is in those ( truly so called ) Conventicles . Let no man here mistake me , as if under that name I had any intent to strike at those private meetings of Christians , which are intended for mutuall edification in Gods way , by praying together , conferring together , repeating of Sermons , or the like warrantable exercises . I am so far from discouraging such meetings , that I wish where there is one , there were many . But those unwarrantable Conventions which are intended onely or chiefly for seduction . When false Teachers ( as the Apostle foretelleth they should do ) creep into private houses , there to sowe their tares , to vent their erroneous doctrines . Specially where these meetings are upon the Lords day , during the time of publick worship , ( of which kind ( it seemeth ) there are more then one , taken notice of in this place ) . These I call , and that deservedly , by the name of Conventicles ; and compare them to those Eddie winds in by-Lanes , or Corners , wishing you , if you would avoid the danger of being carried about , to take heed of them ; how you come at such places where seducers keep their haunts . Q. But ( will some say ) may we not try all things ? Is not this a Christians liberty ? nay , is it not his duty ? what else meaneth that of the Apostle , 1 Thess. 5. 21. Prove all things ; Hold fast that which is good ? A. True , this Christians may do , ought to do , but in the Apostles sense . Where Doctrines and Opinions are presented and offered to them , they are to bring them to the Touchstone of the Word , so to prove them , to try whether they be current or no , before they receive them , lay them up in the Cabinet of their hearts . But in the mean time , know we it to be far from the Apostles meaning , to approve of that vain and fond Curiosity , of affecting of Novelties , which some , and too many in this ( as in all other places ) are guilty of . If a new Teacher , that bringeth some new and strange doctrine , come to Town , and creep into a private house , they must ( like those Athenians forementioned ) go hear what he saith . A dangerous Affectation . Specially in those who are most subject to be infected with this Itch , unlearned and unstable soules , for the most part silly women ( as the Apostle calls them ) , who wanting Judgment , know not how to try any thing . For them to adventure upon this tryall in this way , what is it but as if a Child should adventure to taste of every Box , every Glasse in an Apothecaries shop ? in which way he may sooner meet with poyson then with nutriment . And truly such is the danger , when simple soules , children in understanding , will be thus trying of every doctrine , and thus following of every Teacher . Not unlike to those men or women , who being over-affected unto Physick , will have recourse to every Emperick , every Mountebank that they hear of , putting themselves into their hands , suffering them to practise upon them , who in so doing can never expect to have sound bodies . No more let them look for sound soules , who will be thus running after every Mountebank in Religion , at least to hear what their new and strange doctrines are . A fond , and ( as I said ) dangerous Curiosity : So it was to the first woman , who by holding Parly with the Serpent , was seduced by him , The woman being deceived was in the transgression , 1 Tim. 2. 14. And so hath it been to many of her sons and daughters after her ; who lending an ear to subtle seducers , God in his just Judgment hath given them over to be deceived and seduced by them . And thus I have also done with this third Direction , which bids you take heed of coming in the winds way . Take a fourth . Would you not be thus carried about ? take heed of beginning to turn . You know how it is with a wheel , ( I have hinted it once and again ) , Being set upon a declivity , if once it begin to turn , going down the hill , now it turneth alone being carried about of it self , by its own force . Object . True , ( will some say ) so long as it is going down the Hill. But that is not our case . We are going up the Hill , and therefore though we do begin to turn , yet there is no such fear , no such danger . A. This is the common plea of all Sects and Secturies in the world . They all think they are going up the Hill , tending to an higher degree of perfection then those have attained to , whom they leave behind them . But we know how it fared with the Syrian Army which was sent to surprize the Prophet Elisha , being smitten with blindnesse , whilest they thought they were going to Dothan , they march into the midst of Samaria , 2 Kings 6. 19 , 20. And even so fareth it with those Armies of Sectaries that are in this Nation , and elsewhere . Being all of them , Blinded , blindfolded in some of the waies aforesaid , they all think they are going up the Hill , climbing towards perfection , whilest in truth they are going downwards , declining in their spirituall conditions . That none of you may be taken with this ( not more common then dangerous ) fallacie , let me subjoyn to this Generall direction 3. or 4. particular Caveats ▪ every of which will informe you , when you are going down the Hill. 1. Take heed of turning from Iesus Christ , of not holding fast the head ( as Paul cautions his Colossians Col. 2. 19. ) Such is Iesus Christ the Head of the Body , ( the mysticall Body , the Church , Col. 1. 18. The Head of the Corner ( as Saint Peter hath it ) 1. 2. 7. borrowing it from the Psalmist . Ps. 118. 22. ) The Head-stone , as the Foundation-stone , so the Topstone . And being so , it necessarily followeth , that whosoever turn from him , which way soever they turn , they are gowing downwards . And this take you heed of , as being at all turns most dangerous , of turning from Iesus Christ to any thing else . In particular , of turning from Christ to Moses . This was the case of many in the Apostles time , who turned from the Gospell to the Law , from the doctrine of free Grace in Christ , to seek Justification in whole , or in part by the works of the Law. So did the Galatians ( some of them ) whom Paul tells , that they were fallen from Grace , Gal. 5. 4. from the doctrine of Gods free Grace in Christ. And so do they , who ever shall seek Justification and Salvation by the works of the Low , by any morall performances , much more by Ceremoniall observances ( which was the case of those Galatians ) , or any thing besides Christ , in so doing they fall from Grace , and they fall from Christ , who by this meanes is made of none effect to them . So unsound is that seemingly politick Maxime , which is made use of by many in the Church of Rome , viz. That a man standeth surer upon two boughs then upon one . Not so ( say we ) , if so be that by standing upon a bough that is rotten , he fall from that which was sound . Which is the very case of all those who trust to Christ and Moses , to Gospell and Law for their Justification and Salvation . By resting upon the one in part , they fall wholly from the other . Christ will either be a whole Saviour , or no Saviour . So as this is a declining , a going down the Hill with a witnesse . So Paul looked upon it in his Galatians and would have them so to judg of it , Gala. 3. 3. where he parlies with them about it , Are ye so foolish , ( saith he ) having begun in the Spirit , are ye now made perfect in the flesh ? Where by flesh we are to understand the Ceremonies of the Law , which were no other but external and Carnall observances , especially after that the figurative and Sacramentall use ( which whilest it continued , was as the soul and spirit , putting life into them ) was now ceased , being taken away by the death of Christ ; Now they were no other but flesh ; flesh without spirit . And being so , the Apostle censureth it as no small degree of folly in them , that they should fall off to them ; that having begun in the Spirit , having imbraced the doctrine of the Gospell , the commands whereof are Spirituall , and having withall found the effectuall work of the Spirit in their heart , working faith and Regeneration in them , that they should once think of being made perfect in that way . This indeed was that which the false Apostles promised them , that they should by this means receive some addition of perfection ( Even as the Doctors of the Church of Rome at this day do to their disciples ) . But this the Apostle justly censures as folly , and that no small degree of it , as in the Teachers , so in the receivers of this Doctrine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are ye so foolish ? And be you ware of falling under the like Censure . A Caveat not unneedful ; this being a folly which some in this Nation at this day , who pretend to the highest degree of perfection , to be perfect as Adam , nay , for holinesse ( such is their Blasphemy ) perfect as God himself , do openly proclaim whilest they professe to look for Justification and Salvation , not by the Righteousnesse of Christ imputed to them , but by the Righteousnesse of Christ inherent in them ; which is no other then inherent holinesse . Now if this be not a falling from Christ , and a falling from Grace , surely we must conclude the Apostle in that Text forenamed ( Gal. 5. 4. ) to have been much mistaken . Let this be a first Caveat under this Head. Secondly , whilest you thus hold fast the Head , take heed of parting with the Body ; of falling off from the Church , by severing and separating from it . And that , as from any part of it , any particular Church , which being sound in the faith ; wherein the Word is rightly preached , and Sacraments duly administred , though possibly labouring under some other imperfections , and not so accomplished in respect of Order as it ought to be , and some others are , yet deserveth to be called and owned as a true Church ; so , much more from the whole Body , the whole Catholick visible Church . This also is a Hill , a Mountain ; Yea , a Mountain paramount , a Mountain established in the top of the Mountains . So the Prophet Esay describeth the Church under the Gospel , ( Isai. 2. 2. ) which in respect of spiritual glory is exalted far above all secular state and power : And being so , well may they who fall from it be said to go down the Hill ▪ And such a Declension , such a Separation take heed of . Such Separatists there were in Saint Iude's time , These are they that separate themselves , Jude v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word properly signifieth Separatists , such as separated themselves , and others from the true Church of God , renouncing Communion with it , so making of Sects . Such were the Donatists some ages after , against whom Augustine so strenuously and earnestly contended . The founder of which Sect , Donatus a Bishop , taking an unjust and groundlesse distaste at Cecilianus Bishop of Carthage ( not unlike that which some among our selves at this day have taken up against the Ministers of the Church of England , ( as also of other Churches , being in this respect in the same Predicament with them ) , viz. because he had received his Ordination from the hands of some of the Traditores , or Proditores , such persons as had in time of Persecution delivered the Book of holy Scriptures to be burnt , ( even as our Ministers are said to have received theirs by or through the hands of Antichristian Romish Bishops ) thereupon he fell off from the unity of the Church , separating himself , with his party , from all others , as if the Catholick Church had been no where else to be found but onely in that Corner of Africk where himself dwelt , and that among his Society , himself and his followers . Thus did that Sect then . And the very like have the Anabaptists of the last age done , who are not unjustly looked upon by some , as revivers of the Sect of the Donatists ; being therein followed by their Successours among our selves in this Nation , at this day , who by that one Act of Rebaptization ( which also they learned from those Donatists , of whom Augustine tells us that they did the very like , Rebaptize those that were baptized before ) do at once unchurch all the Churches in the world , in as much as they do thereby make a nullity of that Sacrament , which the members of those Churches have received in their Infancy , which being the Initial Seal of the Covenant , and the distinguishing mark betwixt Christians and Heathens , none can be looked upon as visible members of the Church without it . An Errour , which be you ware of . It being a Mother-Errour , and that a teeming , a fruitful one , in whose womb ordinarily many erroneous Opinions are conceived . So it was to those Donatists the first founders of it ; who being fallen off from the Church stayed not there , but were then carried about with divers and strange doctrines , ran into many pestilent Opinions , ( as inveterate Schisme for the most part turns to Heresie ) besides some desperate practices . One of which amongst the rest is very observable ; viz. that whilest they at the first plead for Liberty of Conscience , and an Universal Toleration , that no man should be compelled to any Religion , nor yet hindred from holding forth any opinion ; denying the Civill Magistrate , though Christian , ( as Constantine the Emperour then was , under whom this Schisme had its beginning ) any power for the punishing or repressing of any Hereticks or Heresies , or to take any Course whereby either the broachers or maintainers of them might be brought to Repentance , or else the poysonous breath of their Opinions might be stopped from infecting of others ( which is , and not without cause , reckoned up as none of the least Errours they were guilty of ) , yet in processe of time they came to that height of rage , that if they met any in the field or streets , who were not of their judgment , they made nothing furiously to fall upon them , to assassinate , to murder them . The like spirit whereunto modern Histories tell us was to be found among their successours in Germany in the last age . And God grant England may never have experience of the one . Well , ( to draw to a conclusion of this Head ) take you heed of this so dangerous a defection , of this turning from the Church . Which being the Pillar and Ground ( or the Stay ) of Truth , ( as the Apostle calleth it , 1 Tim. 3. 15. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Columna et Firmamentum , or Stabilimentum ( as Beza hath it ) , holding forth , and in some sense bearing up , the truth of God , even as Pillars and Posts are wont to do the Proclamations and Orders of Magistrates , which are affixed to them , that so all may take notice of them ; No wonder that they who recede from it , turning their backs upon it , recede also from the truth , and so become subject to this Peripherie , to be thus carried about with divers and strange doctrines . Even as it is with Deer ( I do not know a fitter comparison ) , when once they have left the Herd , and got out of the Park , then though they get into Pikles , yet there they are restlesse , driven to and fro by every Passenger , so as then they leap hedge and ditch . Even such is the condition of those who have once given a farewell to the Church ( which is as Gods Park in the world ) , being once got out of the Pale of it , now though they fall into Pikles and severals , several Companies , yet it cannot be expected that they should rest there , but that they will be subject to be driven to and fro by Errour after Errour , till at the length they come to leap hedge and ditch , to make Shipwrack of faith and a good Conscience ( as the Apostle saith that brace of Hereticks , Hymeneus and Alexander , with some others in his time , had done , 1 Tim. 1. 19 , 20. ) : But I passe to a third . Whilest you thus hold fast the Head and the Body , Christ and his Church , take heed of turning from the Scriptures . The Scriptures , they are a Christians light , whereby he is to walk in this world ▪ Thy Word is a lamp unto my feet , and a light unto my path , ( saith David ) Psal. 119. 105. And St. Peter speaking of Scripture-Prophecie , 2 Pet. 1. 19. calleth it a more sure Word , ( that is , most sure , the Comparative put for the Superlative , as sometimes in Scripture it is ) whereunto ( saith he ) ye do well to take heed , as unto a light that shineth in a dark place , &c. Such is the Understanding , the mind of man in regard of spiritual and heavenly mysteries it is like a dungeon , a dark place , untill it be enlightned by that light which the Lanthorn of the Scripture holdeth forth . Which therefore all Christians are to attend unto . Object . True ( say some ) they are so to do ; but how long ? untill the day dawn , and the day-star arise in their hearts , ( as it there followeth ) , that is , untill their hearts be fully enlightened by the Spirit of Christ , who is as the morning-star ( so called , Rev. 2. 28. ) and the Sun of righteousnesse , Mal. 4. 2. But when the Sun is up , what need of Canales ? when Christ is once come into the heart of a Christian , dwelling there by his Spirit , what need then any more of this Candle-light of the Scriptures ? This is but to burn day-light . A. To this it is answered ; that true it is , the Saints upon earth are thus enlightened . They who were sometimes darknesse , are noon-light in the Lord , ( as the Apostle saith of his believing Ephesians , Ephes. 5. 8. ) having an inward light of the Spirit within them . But this illumination is imperfect . This light is but a Twilight ; like that of the morning , when the day-star appeareth before the Sun ariseth . Now during that time a Candle will not be unusefull in a dark room . And of such use are the Scriptures unto enlightened soules , illuminated Saints here ; who though they have some light , yet still they have much darknesse within them , and so stand in need of a light without them , which is Scripture-Light . To this Paul directs his Timothy . Though he was then illuminated by the Spirit , and that in a more then ordinary measure and manner , being an Evangelist , yet he bids him , Give attendance to reading , 1 Tim. 4. 13. viz. of the Scriptures , the Law and the Prophets . And again in his second Epistle , Chap. 3. 5. he tells him , that the Scriptures which he had known from a child were able to make him wise unto salvation . And in the verses following , ( verse 16 , 17. ) enlarging himself in setting forth the divers and excellent uses of Scripture , he saith , It is profitable for doctrine , &c. that the man of God may be made perfect , thorowly furnished to all good works . Now if Scriptures contribute so much to Ministerial perfection , surely they cannot be uselesse to the most illuminated Saints upon earth . This is their Light to see by . As also their Rule to walk by . Even as the Card and Compasse is to the Seaman , so are the Scriptures unto the Christian , serving him to stear his Course by . And therefore take heed of laying them aside . Should the Mariner do so by his Card and Compasse ? lay them aside , and stear by guesse , no wonder if his Vessel were carried about to this Coast , or that , striking upon this Rock , that shelf , this or that Quicksand . And truly so is it with Christians , if once they shall come to lay aside the Scriptures , and pretending to Revelations and Inspirations , ( as it seemeth too many in this Nation at this day do ) stear their Course by guesse , following their own fancies , no wonder they be carried about this way or that , to the imbracing of all kind of Errours . And therefore , as you would be freed from this deception , take heed of this delusion , of thus turning from the Scriptures : Turning from them , whether in whole , or in part . 1. In whole , as Anti-Scripturists do , ( of which sort it seemeth there are not a few abroad in this Nation ) who will allow the Scriptures no such Divine Authority , as that they should be called the Word of God above any other Writings ; but onely look upon them as the writings of holy men setting forth their own and others Conditions . Whence it is that they are usually stiled by some , The Saints Conditions ; Moses's , Davids , Isaiahs , Ieremies , Pauls Conditions . In the mean time they do not look upon them , either as a Light , or a Rule which they are bound to follow . 2. Or yet ( in the second place ) of turning from them in part . This do they , who whilest they receive the New Testament , reject and disclaim the Old , as being now like an old Almanack calculated for the year past , out of date , of no more use for Christians under the Gospel . And so do they who renounce the Letter of the Scripture , as a uselesse Shell or Bark , a dead Letter ( as they ordinarily call it ) . They are all for the pith , the inward Mystery . To which end they turn every thing into an Allegory , as if the Literal sense were not at all to be regarded . By which meanes they make no other then ( as Papists stile it ) a Nose of Wax , or Leaden Rule of the Scripture , turning it which way they will to please their own foolish fancies . Being so far in love with the pretended Pith , as that for it they cast away both Bark and Timber too . This be you aware of ; of offering such force to Sacred Writ . Which whilest Origen did , God is said justly to have met with him , leaving him to offer violence to himself through mis-expounding of one Text in a literal sense , who before had done the like to many by turning of them into an Allegorical ; And which whosoever shall do , no wonder if they be carried about with divers and strange doctrines . Here is a third of these Caveats . To which adde a fourth . Whilest you thus hold fast the Head and Body , Christ and his Church , with the Scriptures the Rule of faith , take heed of sorsaking the House of God ; I mean his Publick Worship and Service . This also is set upon the Hill. So was the Tabernacle which David erected ; And so was the Temple which Solomon built , the places of Gods publick worship and service , the House of God. Wherein we find these four precious and sacred Reliques , all mentioned by the Apostle in one verse , Heb. 9. 4. The Golden Censer , the Pot of Manna , Aarons Rod , and the Tables of the Covenant , not unfitly ( whether intentionally or no I will not say ) representing those four great Gospel-Ordinances , Prayer , Word , Sacraments , Discipline ; these were seated upon the Hill ; upon Mount Sion the one , the other upon Mount Moriah : So as whoever in Ierusalem went aside from this place , they went down the Hill : And so do they who ever they are that forsake the House of God , that forsake Publick Ordinances . What ever they may fancy to themselves , as too many at this day do , whose design it is to get and live above Ordinances ( as they call it ) , looking upon them as low things , fit for Children ; and so they think that they are flown above the ordinary pitch ; yet certainly they are gone down the Hill , and ( unlesse mercy step in to them ) are not far from the bottome . O be you ware of this so dangerous a Declension , of this forsaking the House of God. This did some in our Apostle's time , as he giveth us to take notice , Heb. 10. 25. where he giveth this Caveat to his Hebrewes , that they should not do as some among them had done , Not forsaklng the Assembling of your selves together , as the manner of some is ; that is , not forsaking the publick Congregations and Assemblies of the Church , where publick Ordinances are dispensed , where the Word of God is rightly preached , Sacraments duly administred , Prayers and praises in a publick way presented unto God. These Assemblies some Christians in those early times forsook ; upon what ground ( it being not expressed ) is uncertain , whether for fear , or through negligence , or out of Pride , Self-conceitednesse , and affectation of singularity . But what ever it was , this practice of theirs the Apostle censures and condemnes . And well doth it deservea Censure in whomsoever , upon what ground soever . True it is , where God separates men , as by sicknesse , or any just and necessary impediment , this pleads their excuse ; but where men shall separate themselves , this is a practice both unwarrantable and dangerous . In the fear of God be you ware of it . It is Grotius his Note upon the Text , ( Heb. 10. 25. ) and it is a true one ; Deserere Conventus est initium quoddam defectionis , To forsake the publick Assemblies is the beginning of Apostasie and defection , opening a wide door to all kind of Errours and Miscarriages in Doctrine and Practice . A truth sufficiently evidenced by many and sad Examples in this Nation at this day . Whence is it that so many have been carried about with divers and strange doctrines ? follow it to the Head , enquire into the Original of it , and you shall find it for the most part to have begun here , in their for saking of the publick Assemblies of the Church , falling off from publick Ordinances . Let this be a warning to you . Take heed how you fall off from attending upon , or submitting unto any Ordinance of God , which is dispensed and held forth in the Congregations where you live , and whereof you are , or ought to be members , according to the Rule of Gods holy Word . And in particular , take heed of renouncing a true Gospel-Ministery . Which whilest some have done in this Nation , being carried forth , not onely with groundlesse distastes against the persons of Gods Ministers , but also against their office and calling , crying that down , as Antichristian , and I know not what , ( as that poor ignorant Sect forenamed , and some others do ) how have they been whirled , and carried about ? And no wonder it should be so . This being the Ordinance which God hath appointed for this very end ( among others ) for the establishing of the hearts of Christians , to keep them from being thus carried about . So the Apostle setteth it forth expresly in that Text forecited , Ephes. 4. where having reckoned up divers ends wherefore Christ instituted those Ministerial offices in his Church , Extraordinary and Ordinary , why he gave some to be Apostles , some Prophets , and some Evangelists , and some Pastours and Teachers , among other he points out this for one , ver . 14. That we henceforth be no more children , tossed to and fro with every wind of doctrine . Mark it , it being worth your marking . To this very end Christ instituted , not onely Apostles , and Prophets , and Evangelists , extraordinary Officers , but also Pastors and Teachers , Ordinary Ministers , who are to continue to the end of the world , ( as that promise made to them implyes , Matth. 28. last ) , that by and through their Ministery his people might not onely be begotten unto God , but also confirmed and strengthened , edified and built up in their holy faith , and so established in it , as that they might be kept therein , not being carried about , as light and empty vessels , without a Pilote are upon the waves . And if so , what wonder if those who throw away the Antidote , which is prepared for them , and given to them , be infected with that disease , which it was proper and soveraign against ? If they who cry down this Ordinance which God hath given them to be a preservative against this Turning Sicknesse , be thus carried about , as generally they are , with such divers and strange doctrines . Thus I have done with this fourth Caveat , as also with this fourth Direction ; which adviseth you to beware of beginning to turn , of beginning to go down the Hill ; in particular , of falling off from Christ , from his Church , from Scriptures , from Ordinances . To which let me yet adde one more , which is still upon the Negative , shewing you what you should not do , what you are further to take heed of , and that is , of following of false Lights . By this meanes men are sometimes , oft-times carried , and led wild , by following of Ignes fatui , false Lights , insomuch that sometimes they are led into ditches , and bogs , and riuers . And by the very like meanes are unwary and unstable soules often seduced and carried about , by following of false lights . Which are of two sorts , Lights without them , and lights within them . 1. There are false lights without the man ; Such are false Teachers , of whom I have spoken . Teachers are Lights . Ye are the Light of the world ( saith our Saviour to his Apostles ) Matth. 5. 14. And being true Teachers , they are true Lights . Such was Christ the Master , of whom it is is said , He was that true light , Joh. 1. 9. So he was Originally , as the Sun is , which is the fountain of Light. And such are his servants , his Ministers , who hold forth the Word of Truth , they are Lights also , though by participation onely , as the Stars are ; by which name they are called , The seven Stars are the seven Angels ( the Ministers ) of the seven Churches , Rev. 1. 20. But so are not fale Teachers : They are Lights indeed , but false lights . Not true Stars , but Comets , blazing Stars ; So called by St. Iude , ( as some understand his expression ) Iude v. 13. wandring stars : Such as Comets are , or Planets , ( that is his word ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which have no regular motion . Now would you not be carried about , take heed how you follow any of these lights , how you follow false Teachers . That is our Saviours advice concerning them , Luk. 17. 23. Go not after them , nor follow them : Yea and , knowing them so to be , how you come nigh them , how you resort unto them , have any unnecessary society , much more familiarity with them . That is St. Iohns advice to the Elect Lady and her Children , Joh. 2. Ep. v. 10. If there come any among you that bring not this doctrine , ( viz. the doctrine of Christ spoken of in the verse foregoing , but a doctrine contrary to it ) Receive him not into your house , neither bid him God speed . And thus let Christians deal by false and Heretical Teachers ; keep a distance from them , as they would do from those creatures which poyson with their breath ; not shewing them any countenance , not affording them any encouragement , not having any unnecessary society with them . These are false lights without a man. 2. Besides which there are other false lights within him . These are of two sorts , Supernatural , Natural . 1. Supernatural , ( I mean going under that notion , so apprehended and taken to be by those that are deceived by them ) . Such are Enthusiasmes , supposed Inspirations . This is the Light which some , and not a few ( it seemeth ) in this Nation at this day , ( as the Anabaptists in the last age also did ) pretend to be led by . Not by any light without them , the Scriptures , or any outward teaching . No , this they renounce as a dimme and uncertain light . But a light within them : The light of the Spirit . This is that which those poor deluded soules forementioned so much boast of , as being that which they professe to follow as their onely guide ; sending all Christians to it for direction . All people , cease from your outside lights , ( saith one of them ) , and return to the light of Christ within you . Which light is not a Chapter without you in a book . So do they take men off from Scriptures , directing them onely to a light within them . This is the light ( saith the same Authour ) which Peter biddeth Christians to Take heed unto , 2 Pet. 1. 10. So blind was he ( or worse in expounding that clear Text , which plainly speaketh of a light without , the Word of Prophecie , Scripture-Light . But be you ware of this Light. It being for the most part no other but a meer ignis fatuus , a false light , nothing but the fancy of a distempered brain , or else a diabolical Illusion , which whoever , laying the light of the Word aside , shall make their sole , or chief guide , no wonder if they fall into bogs and ditches , and rivers , into all kind of erroneous doctrines , and enormious practices , as we see it by sad experience verified at this day . Which that you may be kept from , take heed how you follow this Light. Knowing that you have a more sure Word of Prophecie ( as St. Peter there calleth it ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , More sure then any pretended private Inspiration or Revelation : which where it is not consonant and agreeable to this Word , we may safely and confidently conclude , that whatever glaring there may be , as there is in Glow-worms , and in rotten wood , and some other things which shine in the dark , yet there is no true light in it ( as the Prophet asserts it in the place forenamed , Isai. 8. 20. ) 2. There is a Light within a man which is natural . This is the Light of Reason ; that Light wherewith every man is said to be enlightned , that commeth into the world , Joh. 1. 9. And this Light is much cryed up by some , and not a few , ( and some of them no mean ones ) in these times , as being sufficient to guide any man to salvation , without the help of any outward light or discovery . So it is averred by those of that Sect aforesaid ; who upon that account bid every man to mind the light of God within him ; meaning the Light of Natural Reason , as being sufficient without any other . But this also may be and often is a false Light ; which take you heed how you follow in matters of Religious concernment . Take heed how therein you consult with Reason . Not but that Reason herein may be consulted with . For my part I dare not vouch what Chrysostome writing upon the Text affirms , that Faith is contrary to Reason . No , I conceive Aquinas his Determination to be more Orthodox and sound , that Divinity is never contrary to true and right natural Reason , however oft-times it is above it , and so may seem repugnant to it . Neither am I of their mind who would have Reason alwaies to be shut out from Counsel in matters of Religion . No , it may be consulted with , and that oft-times very usefully . But yet whilest this is allowed , take heed how you make use of it , so as to make it your guide , to be led by it ; whether it be Grosse , or yet Refined Reason . 1. For the former , It is a Light ( if I may so call it ) which too many are guided by , Grosse Reason , which differs little from sense , being imbased by it . Such were those whom St. Iude calleth Sensual men , Jude , vers . 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Meer Natural , Animal men , who have nothing to difference and distinguish them from Brute beasts , but a Reasonable soul ; which yet they make little use of , but are rather led , like brute beasts , by their senses . If such miscarry in the matters of God , it is not to be wondred at : when as the Apostle tells us plainly , that they are above their reach , their Capacity . The Natural man ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the same word with that of Iude ) receiveth not the things of God , ( Gospel-Mysteries , receiveth them not into his mind , so as rightly to apprehend them ) . Neither can be know them , for they are spiritually discerned . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There must be some suitablenesse betwixt the faculty and the Object . The brute Creature , having nothing but sense , cannot apprehend what belongs to humane affaires . No more can the meer natural sensual man , who hath nothing but Reason , and that grosse Reason , to guide him , understand what belongs to the matters of God. Take heed of following this light , or of judging of Doctrines by it , the Light of grosse Reason . 2. Yea , or yet of Reason refined . Such is Philosophy ; which the Apostle bids his Colossians to take heed of , being deceived by ( Col. 2. 8. ) Philosophy , which is nothing but Reason refined by Art. Now however this may be made use of , and consulted with , as being a useful handmaid to Divinity , yet take heed of making it a Guide , a Mistresse , so as to set Reason above faith . What were this but to set Hagar above Sarah : to give the handmaid the upper hand of her Mistresse ? which let Christians beware of . Philosophia Theologiae se submittat ( saith Clemens well ) . Let Philosophy submit her self to Divinity , as Hagar is bid to do to her Mistresse , ( Gen. 16. 19. ) , suffering her self to be admonished and corrected by it . Otherwise if she will not thus stoop , Ejice Ancillam , Cast out the Handmaid . Thus make Reason stoop to faith , Philosophy unto Divinity . Otherwise you will follow a false Light , which will deceive and seduce you , carrying you about into divers and strange doctrines ; as it hath done , and doth , the Socinians , and some others at this day . Thus have I given you some Negative directions , shewing you what you are not to do , what you are to take heed of , if you would not be thus carried about . There is yet one Direction more behind , which is Positive , shewing you what you are to do . And that is , That you may not be thus carried about , get your soules well ballasted . That is the way , and onely way to make your vessels steady at Sea , to lay in good ballast in the bottome of them . Like course take you with your soules , that they may be steady , and not carried about , get them well ballasted . Q. But how shall that be done ? what ballast shall we get ? A. To this the Text it self in the latter part of it will give you a short , but full Answer in one word ; Grace . This it is that is the best ballast for the soul , which being well laid in with it , it will so establish it , that it shall not be thus tossed to and fro , thus carried about . So it followeth , It is a good thing that the heart be established with Grace . To which I should now come ; were it not that there is another useful Admonition or Exhortation that steps in ; which I shall dispatch in a few words . Whilest you have thus a care of your selves , that you be not thus carried about , as much as in you lyeth have also a regard to others . That is our Saviours lesson to Peter , Luk. 22. 33. When thou art converted , strengthen thy brethren . And let it be mine to you . When you are in measure through Grace established , and so secured from this Turning Sicknesse your selves , labour what you may to establish others of your Brethren . Taking heed that you be neither Causes , nor yet Occasions of their turning . Not Causes of it , whether Principal or Instrumental , by broaching , or spreading of false Doctrines : Not Occasions , by your Examples ; do what in you lyeth for the preventing , or curing of this Soul-sicknesse in others . Which let all do in their places . Private Christians in their places , by suggesting seasonable Counsel unto their brethren , for the staying of those that are wavering and beginning to turn , or for the reducing of those that are turned . Publick persons in their places . Heads of Families , Ministers , Magistrates . Heads of Families , Parents and Masters , Catechizing those committed to their charge , Children and servants , instructing them in the Principles of Gods true Religion , seasoning them betimes with divine Truths , which will be of special use to keep them from the putrefaction of unsound , and erroneous doctrines . Ministers , watching over their flocks with all possible circumspection , warning them , as Paul saith he did , Act. 20. 31. instructing of them , praying for them , that so the Sheep and Lambs committed to them may not become a prey to Wolves or Foxes . Magistrates , improving that Power , which God hath put into their hands for the restraining of Seducers ; so as if they will not be brought to believe the truth , yet they may not dare to divulge and publish Errours . This is the Magistrates work . Whence it is that in Scripture-Language they are called , Heires of restraint ; so you find it , Iudg. 18. 7. There was no Magistrate in the Land : ] No possessour , or Heir of restraint ( saith the Original , as the Margin in our new Translation will inform you ) so called because this was , and is their office , to bridle and restrain men from all kind of wickednesse , doctrinal and Moral , in matters as well of Religious , as Civill concernment . It is noted as the Reason how it came to passe that Micah played the Idolater in that manner , Iudg. 17. 5 , 6. ( the Chapter foregoing ) that he had an house of gods , ( of Idols ) and made an Ephod ( a Priestly vestment , such as the High Priest wore ) and Teraphim , ( Images ) and consecrated one of his sons , who became his Priest , ( being neither of Aarons Linage , now Tribe ) , so moulding the Religion of God according to his own fancy ; In those dayes ( saith the verse following ) there was no King in Israel , ( no Judge , no supream Magistrate ) but every man did that which was right in his own eyes ; ( as in matters of Civil , so of Religious concernment . ) Intimating that so they should not , nor durst not have done , had there been a Magistrate set over them ; Into whose hands God committing the care and custody of both Tables , he ought to have an eye to Gods Religion , as well as to any other Civil interest whatsoever ; so as not to suffer it to be injuried or prejudiced , as not by false Worshippers , so not by false Teachers . Concerning whom the Law under the Law was expresse , Deut. 13. 5. If there arise among you ( saith the first verse ) a Prophet or dreamer of dreames , &c. saying , Let us go serve other gods , ( so endeavouring to seduce the people from the true worship and service of God ) that Prophet , or dreamer of dreams shall be put to death , ( saith the fifth verse ) being a convicted seducer in so high a kind , he was not to be suffered to live . And was this crime then adjudged to be so Capital ? surely it cannot be so venial as some at this day would make it ; who would have a licentious liberty given , not onely to all men in a private way , keeping their Conscience to themselves , but to all kind of Teachers , to come upon the publick Stage , and there by Tongue or Pen , preaching or writing , to vent what doctrines they please . To this let Magistrates see . Being accountable for it , as to God , so to his people , who cannot have the Evil put away from the midst of them ( as the close of that verse there hath it ) , unlesse some course , and some severe course also , be taken for the restraining and repressing of such dangerous deceivers . But I shall prosecute this no further : But rather come to that which is behind in the Text , the second Branch of it ; Wherein we shall meet with a proper and soveraign Remedy for the aforesaid Malady . For it is a good thing that the heart be established with Grace . IN which words , for the better handling of them , we may take notice of two things . The thing here commended , and the means of attaining it . The thing commended , is Heart-Establishment : [ It is a good thing that the Heart be established ] . The means of attaining this Establishment , Grace , [ It is a good thing that the heart be established with Grace ] . Upon these two I shall insist severally , and that with all convenient brevity . Begin with the former . It is a good thing that the heart be established ] . Where , by way of Explication , let two things be enquired into . What is here meant by the Heart , what by the Establishing of the heart . For the former , I will not trouble you with the severall acceptations of the word ( Heart ) in Scripture , which are many . Literally and properly what it signifieth , I shall not need to tell you ; that fleshy partt in the Body of Man , or other Creature , which is the seat of the soul , the fountain of life ; Primum vivens , & ultimum moriens , the first that liveth , and the last that dyeth . But this is not the heart that our Apostle here speaketh of . As for this heart , the proper meanes of strengthening and establishing it , is by Meats and Drinks . Thus Abraham speaking to the three Angels , and taking them to be Men , he bids them sit down and rest themselves , and I ( saith he ) will fetch a morsel of bread , and comfort ye : your hearts , Gen. 18. 5. Fulcite corda , Stay , or stablish your hearts ( saith the Original ) , meaning their vitall spirits , whereof the heart is the receptacle . But to let that go . The Heart here spoken of , is ( as the Apostle telleth us ) such a thing as whose establishment is not by Meats , but by Grace . Understand hereby then the Soul of man. The Reasonable soul , with the faculties of it . So the word ( Heart ) in Scripture is most frequently used ; it being ( as I said ) the proper seat of the Soul. And so look we upon it here . It is good that the Heart ] ; the Soul. Q. But the Soul of man , in regard of the faculties of it , is divided into two parts . The Intellective , and Affective . The former properly called the mind , comprehending the Understanding , Iudgment , Conscience . The latter the Will , with the Affections , ( which are nothing but the several turnings of the will , to or from an Object ) . Now of whether of these shall we understand the Apostle here to speak ? A. To this I shall answer , that however ( with Aretius ) I look upon the former of these as primarily and principally here intended , the Mind of man , his Understanding , Iudgment , Conscience , which are the faculties with which Doctrines , as to the verity or falsity of them , properly have to deal ; yet so , ( in as much as they have also an influence upon the Affective part , the Will and the Affections ) as that I shall not wholly exclude any of them : But rather take the word ( Heart ) here in the Comprehensive sense of it , ( as commonly it is to be taken , where it goeth alone ) as pointing at the whole inward man ; both the Intellective , and Affective part of the Soul , Understanding , Iudgment , Conscience , Will , Affections . Q. Now so taking it , What is it for the heart to be Established ? A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : To be firmly and surely settled , as an house that is built upon a sure foundation , or a Pillar that standeth upon a firm and solid Pedestal . , so as it can neither be removed , nor moved . And thus is the Heart of man said to be established , when it is fixed , ( as David saith his was , My heart is fixed , O God , my heart is fixed , Psal. 57. 7. ) settled upon a sure basis , a sure foundation ; or well ballasted , so as it is free from such fluctuations , such vertiginous distempers as the former part of the Text speaketh of . When it is neither Actually carried about , nor yet Subject so to be . When Christians are not soon shaken in mind , nor troubled , whether by Spirit , Word , or Letter ( as the Apostle speaketh , 2 Thess. 2. 2. ) But are stablished , strengthened , settled ( as St. Peter hath it , 2 Pet. 5. 10. ) : This it is to have the Heart established . Which the Heart of man naturally is not . So much is not obscurely insinuated by the Apostle here in the Text , where he saith , It is a good thing that the heart should be established , and that with grace : Intimating that of it self it is not so : This is a flower that groweth not in natures Garden : A truth . The heart of man by nature is nothing lesse then stable . Even as it is with a Ship , when it first cometh out of the Dock , or off from the Stocks ( as here you phrase it ) , before any ballast be put into it , being light and empty , it is also waltery , and unsteady , apt to turn this way and that way . And truly such is Man , as he cometh out of the womb ( Natures Dock , ) a light and empty thing . So David who had well weighed him , found him to be . Surely men of low degree are vanity , and men of high degree are a lye ; To be layed in the balance , they are altogether lighter then vanity ] : that is his verdict , Psal. 62. 9. Altogether , ( Iacad ) Suppose it that all the men upon earth were put together in one balance , and vanity it self , ( any light thing as a Bubble , or a feather ) put in the other , to be weighed against them , they would Ascend , mount up ( as the Original hath it ) , as the lighter scale useth to do , they will be found the lighter of the two . Such was Davids apprehension of all the sonnes of men ; Be they what they will , whether Beni Adam , or Beni Ish , filii Hominis , or filii viri , whether men of low degree , or men of high degree , all was one to him . He sets his Tekel upon them all ; Even the very same that the hand-writing upon the wall did upon Belshazzer the Persian Monarch , the greatest man of his time , Dan. 5. 27. Thou art weighed in the balances , and found wanting ; wanting weight , many graines too light . And such are all the sons of men naturally : And that , as in regard of their outward state and condition , being not to be confided , trusted in , so also in respect of their inward disposition , the frame and temper of their hearts and spirits : Before the grace of God meet with them , they are all light as vanity . Being by nature empty things . This it is that maketh the Bubble so light , because it is empty . And such is the heart of man naturally . The Evil spirit returning into the heart of a man from whence he seemed to have been ejected , findeth it empty , Matth. 12. 44. Empty of Grace : which being the best and onely ballast for the soul ( as I shall shew you anon ) , without it it must needs be light , and consequently unsettled , subject to fluctuations , and turnings ; specially in matters of Religious concernment . Thus it is . But , It is not good that it should be so . That is a second thing we have here hinted unto us . It is good that the heart should be established . ] So then the contrary is not good . That the heart should be unsettled , specially in the matters of God , this is an Evill , a great Evil. So it is ( first ) when a man is actually turned . When he is under this sad distemper , carried about ( as the Apostle saith ) with divers and strange doctrines . This is an Evil , and that both a Sinful , and a Penal one . 1. Sinful . So it was in our first Parents , when they hearkened to the voice of the Serpent , bringing to them a doctrine diverse from , and contrary to that which God himself had preached to them . And so is it in their posterity ; when they shall in like manner hearken to the Instruments of Satan , subtle seducers , suffering themselves to be turned aside from the way of Truth to the imbracing of Errours . This is a sinful Evil. And so it may be called , and looked upon , upon a double account ; As it is a forsaking of Truth , and as it is a cleaving to Errour . Thus the Lord complaineth of his people , Ier. 2. 13. My people have committed two Evils ( two grand and notorious Evils ) , they have forsaken me the fountain of living waters , and hewed them out Cisternes , broken Cisternes , that can hold no water . They forsook the true God , and turned to false gods , Idols . This he chargeth upon them as a double Evil. And so is it , when any one shall forsake and relinquish the truth once received , and acknowledged , and shall follow after Errours , this is a double Evil. Even as it was in the Israelites , when being weary of their Manna , they lusted for flesh , ( of which you have the story , Numb . 11. 4 , 6. ) this was in them a double Evill . Their loathing one , their lusting another ; their loathing of that heavenly Manna , and their lusting after Egyptian flesh-pots . Even so is it with Christians ; when they shall come to loathe divine and heavenly truths , which their soules have formerly fed upon , and found relish in , satisfaction and contentment , and shall lust after divers and strange doctrines , this is a double Evill . So St. Peter looked upon it in those Seducers , of whom he complaineth , 2 Pet. 2. 15. that they had forsaken the right way , and were gone astray , following the way of Balaam . And so may we look upon it in the Seducers of these times , as also in many of those that are seduced by them . Their turning from the Truth received , and imbracing of Errour , is in them a double Evil. A sinfull evil . 2. And as sinful so Penal . As a sin , so a punishment of sin , and that a dreadful one . So the Apostle looked upon it , who writing to his Thessalonians concerning the Apostasie of the latter times , he saith , that For this cause ( viz. because men received not the love of the truth ) God shall send them strong delusions that they should believe a lye , 2 Thess. 2. 11. Thus doth God justly punish those disrespects which men shew unto his truth , when it is held forth unto them , their not receiving and imbracing it with intire and cordial Affection , and living up to it , by giving them over to Satanical delusions , to be captived and blinded by them , that they should believe a Lye , be carried about with dīvers and strange , forged and false Doctrines . Thus is this Actual turning an Evil thing . And such ( in the second place ) is Habitual Instability . When men have unsettled heads and hearts , and so are subject to be turned , and to be carried about in this manner . This also is an evil , a great Evil. So it will appear , if we do but consider these two things : First , how it indisposeth a man to service ; and , secondly , how it exposeth him to danger . Both which may fitly be illustrated from a Ship ( a Similitude which I have the more frequent recourse unto , in regard that , as it suiteth very well with the Subject in hand , so it is familiar , and well known to you . ) A Ship , being tender-sided , and waltery , is neither serviceable , nor safe . Not serviceable to the Owner , not safe to the Passenger . And truly such is the condition of an unstable soul. 1. It is unserviceable . Unserviceable to God the Owner of it : Being hereby indisposed unto his service ; whether to do , or to suffer for him . Both which require a stable head , and a stable heart . Where these are wanting , it cannot be expected , or hoped , that a man should walk uprightly with God in a constant course of Obedience . We see how it is with a man in drink ( so we speak sometimes , and yet not improperly , when the Body being surcharged with any inebriating liquor , the soul ( which is the man , the most noble part of him ) is drowned in it ) , his head turning round , what Indentures doth he make with his feet : He cannot now walk right on , but reeleth to and fro , this way and that way ( as the Psalmist speaketh , Psal. 107. 27. ) : And truly so is it with an unsettled Christian , having an unstable head and heart , he hath also an unstable foot , so as he cannot walk steadily with God. He cannot do ( what our Apostle requires all Christians to do , Heb. 12. 13. ) Make streight pathes ( or steps ) unto his feet . This is that which St. Iames telleth us in that Text forecited , Iam. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A double-minded man is unstable in all his wayes . A man unsettled in his Principles , Opinions , Resolutions , Purposes , having ( as it were ) his soul divided in him , ( which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth , Bianimis ; when the mind is divided betwixt two Objects , that it knoweth not which to choose , but is like a man standing in bivio , that hath two wayes before him , and knoweth not which to take ) he is unstable in all his wayes , all his practices , courses , undertakings , whether of Civill , or Religious concernment . And being so , it cannot be expected than either God or Man should ever have any great service from such a one . It was Iacobs prophetical prediction concerning his first-born son , Reuben , Gen. 49. 4. Unstable as water , thou shalt not excel , &c. viz. in valour , or any excellent atchievements . And the like may be said of unstable Christians . Being unstable as water , ( which too many are ) subject to be moved and carried about with every wind of doctrine , as the water is with every gale that bloweth upon it ; Let it never be expected that they should excell , in doing any speciall service whether for God , or for his Church . Thus doth this Habituall instability indispose a man for service . 2. It exposeth him to danger . Even as it is with a Ship ( still I have recourse to the same similitude ) , being tender-sided and waltery , as it will not bear much sail , so it is subject to be overset by every gust . Even so is it with an unsettled Christian. As he is not capable of doing much service , so he is in danger of being over-set by every Tentation ; to be carried about by fear , or hope of gain and outward advantage , or by the sleight and cunning craftinesse of subtile seducers ; which is a thing of very dangerous consequence , making the condition of a man most hazardous and unsafe , continually exposing him to the danger of no lesse then the sinking of his soul in eternal perdition . But I promised brevity . Thus is it ( as you see ) an evil thing to have the heart , the soul of man , unsettled , especially as to matters of Religious concernment . But on the other hand , To have the heart established is a good thing . That we have here expressed . [ It is a good thing that the heart be established ] . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a good thing , a singular good , eminently good . So it is , being both Honestum , Utile , and Iucundum , ( which are the three kinds of good ) an Honest good , a Profitable good , a Pleasurable good . 1. An Honest good . This is the good of the heart , when it is like the good ground spoken of , Luk. 8. which our Saviour , verse 15. expounds to be the honest and good heart ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now this it is which maketh it so to be , when it is established , and that with grace . This is as good manure to a light soil , which being layed on it and mingled with it , maketh it good ground . And so doth this a good Heart , an honest Heart . 2. It is a profitable good . So is good ground to the Owner . And so is a good heart , that is thus established . Now it bringeth forth fruits unto God ; fruits of New Obedience ; fruits of Holinesse and Righteousnesse ; and that both Plentifully and Constantly . Which a heart not so established will not do . Possibly by fits and starts an unsettled , unstable Christian may do some good services , in themselves acceptable unto God , and profitable to others . But he is not constant herein . This is the fruit of this heart-establishment , to make the Christian like Davids tree , planted by the rivers of water , that bringeth forth his fruit in his season , and whose leaf also doth not wither , Psal. 1. 3. Constant both in profession and practice of Gods true Religion . 3. It is a pleasurable , a delightfull good . So it is to the Christian himself . The heart being in a good and constant temper , it maketh both an equable pulse , and a chearful countenance . And so is it with the Christian , when his heart , his soul is settled and established in the matters of God , this maketh him as Constant in his way , so chearfull . David having his heart fixed , then he will sing and give praise , Psal. 57. 7. An unsettled heart must needs be an uncomfortable heart . Even as it is with a Traveller , falling with divers wayes , and being anxious and uncertain which to take , now he goeth on heavily , though possibly he may be in the right ; whereas being confident of his way , he goeth on chearfully . So is it with a Christian in his journey to heaven , falling with divers wayes , divers doctrines , and being in himself unsettled , and unresolved which to cleave unto , this Amity is to him no small perplexity . Whereas going on resolvedly , now he walketh comfortably . Thus is Heart-establishment a good thing . And is it so ? What then remaines ( to make a short Application of this threefold Observation ) but that , 1. We be all of us convinced of the want of this Establishment ; which who so is not , surely he is not acquainted with his own heart as he ought to be . True it is , amongst Christians some are more stable then others , having through Grace attained some good measure of this heart-establishment . This is that which David saith of the good and Godly man , Psal. 112. 8 , 9. His heart is fixed , trusting in the Lord. His heart is established , &c. ] So it may be in measure , in good measure ; yet so as still there will be some fluctuations , some doubtings , some waverings , specially in times of Temptation , being the remainders of natural Instability . And this let every of us be convinced of . 2. And being convinced of the thing , be withall convinced of the Evil of it , that so we may be humbled for it , and under it . And that , as for any actual deviation , turning aside from any way or truth of God , and being carried away with any divers and strange doctrine , which many , many , ( I hope well-meaning soules , many of them ) in this Nation ( that I say not in this place ) at this day have just and great cause for ; so for that degree of habitual unsettlednesse which is yet left remaining in us ; that we should be so obnoxious , so subject to be thus carried about , as the best of us are if left unto our selves . 3. Then ( in the third place ) be we exhorted to seek after this blessed frame and temper of spirit , never resting untill we have in measure attained it . Not resting our selves contented either with that fides implicita , or Conjecturalis fiducia , that Implicit faith , or Conjectural belief , which the Doctors of the Church of Rome would have their Disciples to rest contented in . As for any certain knowledge , or assurance , ( looking upon them as things in an ordinary way not attainable , specially for private Christians ) , they would not have them sought after by them . And thus do they keep poor soules in a fluctuating , doubting condition ; by which meanes their Consciences can never be quiet ; not having any sure basis to rest upon ; but they are continually subject to be carried about . A sad and dangerous condition , what ever they may think or speak of it . An Evil , a great Evill . So much Pareus writing upon the Text rightly concludes from it against the Iesuites , and their Conjectural faith . If it be a good thing to have the heart established with grace , then it must be an evill thing , not to have it thus established . And so looking upon it , rest we not contented under it , but strive after such a Plerophorie , such a full perswasion and assurance as the Apostle sometimes speaketh of . Thus did the Thessalonians receive the Apostles doctrine , ( as he saith ) It came unto them in much assurance , 1 Thess. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the like doth he wish and earnestly desire , as for his Colossians , so for other of the Saints , Col. 2. 2. That their hearts might be comforted , being knit together in love , and unto all riches of the full assurance of understanding , to the acknowledgment of the mystery of God , &c. that is , of the doctrine of the Gospel . And the like doth St. Peter beg for the Saints to whom he writeth , 1 Pet. 5. 10. The God of all grace , &c. make you perfect , stablish , strengthen you . And this let all of us seek for our selves ; that our hearts may be established in the Truth of God. This is the Commendation which that Apostle St. Peter giveth to the Saints , to whom he writeth , that they were established in the present truth , 2 Pet. 1. 12. i. e. the truth of the Gospel which was then preached unto them . And O! that the like could be said of every of us , and of all the Lords people in this Nation ! that we and they were thus established ! A blessing never more to be desired then at this day . Wherein , the times , the general state of all things , both in Church and State , being so unsettled , Christians have need of stable hearts . When the winds are loud , and the Sea is up , then have Ships need to be well ballasted . And truly so is it with Christians , as at all times , so specially in unsettled and troublesome times , when the wind of divers and strange doctrines is up , ( as is at this day among us ) blowing upon the Church , as that wind of the Devils raising did upon the house where Iobs children were , which is said to have smote the four Corners of it , Job 1. 19. ( a strange wind to blow so many several wayes at once , and such is the wind of false doctrines , which the Devil hath raised against the Church in this Nation at this day ) now they have need to have their hearts established . 1. And this let all of us now seek for . Seeking it from God , who is the God of all grace . From him it is that Peter beggeth this blessing in that Text even now cited , 1 Pet. 5. 10. Now the God of all grace stablish you . This is his work . He which establisheth us with you in Christ , is God , ( saith the Apostle to his Corinthians ) 2 Cor. 1. 21. This he can do . To him that is of power to establish you , ( saith the same Apostle , describing of God , Rom. 16. 25. And that he would do it , that he would put forth that power upon every of us , beg it from him by Prayer . That is Davids request for himself , Psal. 51. 12. Stablish me with thy free Spirit , ( so the former Translation readeth it ) And this let all of us beg , as a mercy seasonable at all times , never more then at this day , Lord establish our hearts , stablish us in thy truth , confirm us , uphold us , keep us from being thus carried about . 2. Which that he may do ; be directed with care and conscience to attend upon the meanes of establishment ; Confirming , strengthening , establishing Ordinances , whereby God is wont to convey this grace into the hearts of his people . Such is the Word in the publick Ministery of it , and such is the Sacrament of the Lords Supper . And therefore that your hearts may be established , whilest you attend upon the one of these , do not neglect the other . That which David and Ezekiel say of ordinary Bread in reference to the Body , Psal. 105. 16. Ezek. 4. 16. we may in reference to the Soul apply it to Sacramental bread , It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as the Seventy there render it ) , the stay and staffe of bread ; being of soveraign use for the comforting and strengthening of the heart , the establishing of the soul , by sealing up unto it the Covenant of grace , and all the blessed promises belonging thereunto , and engaging it to a close and conscientious walking with God. To these I might adde , Forget not the Communion of Saints . Trees stand surer in the Wood or Grove , where they have company , then in the field where they stand alone . But I shall not give way to enlargements . I have done with the first of these Particulars , the thing here commended , which is Heart-Establishment . Briefly of the latter , the meanes of attaining this great good , and that is Grace ] It is a good thing that the heart be established with Grace ] . See here ( what I have told you before , once and again ) what is the best ballast for the Soul , the best way and meanes of establishing the Heart , Grace . It is a good thing , Optimum est , ( saith the Vulgar Latine ) it is the best thing ( turning the Positive into the Superlative , which frequently it doth , as Estius notes upon it ) . And what ever there be in the Translation , sure it is there is a truth in the thing . Other things there are which may be useful in this way , for the setling and establishing of the heart , as , viz. Reason , and Experience . The former of these was the Ballast which the Heathen Philosophers made use of , Natural Reason . Thereby they quieted , and composed their spirits , so as they were not transported with inordinate passions , but were kept in a sedate , calm , eeven temper in the middest of whatever changes passed over them . And of like use is the latter to the Sea-man , and to the Souldier . Having been in many Stormes , many Battels , having had experience of many dangers , wherein yet they have come off safe , escaping with their lives , their spirits are hereby steeled , hardened , composed , settled , so as whilest others being in their conditions would quake and tremble like leaves , they are no more moved then the Tree that beareth them . Thus other things may be usefull in this way . But none like this : None to Grace . This is the best ballast for the soul , the best way and meanes of establishing the Heart , Grace . Q. But what shall we understand hereby ? what Grace is it that hath this Property ? A. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Grace , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of very various signification in Scripture . I shall not trouble you with that variety . Here in the Text I find a double sense put upon it : Some understanding it of the Doctrine of Grace ; others of the Habit of Grace . But this differencr may be both easily and fairly taken up , by putting them both together , which accordingly I shall do : Both these we shall find of soveraign use in this way . 1. The Doctrine of Grace . The Gospel , holding forth the free Grace of God in Iesus Christ , for the Iustifying and saving of poor sinners , through the Application of his Merit , and the imputation of his Obedience unto them . This in Phrase of Scripture is called sometimes by the name of Grace . This is that which the Apostle meaneth , 2 Cor. 6. 1. where he beseecheth his Corinthians , that they would not receive the Grace of God in vain ; meaning the Doctrine of the Gospel , holding forth to them the free grace of God in Christ. So again , Titus 2. 11. he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Grace of God that bringeth salvation hath appeared ; meaning the Grace of God held forth in the Doctrine of the Gospel , which ( saith he ) hath now appeared , and that unto all men ; being held forth more clearly then under the Law , and tendred not to Iewes onely ( as then in an ordinary way it was ) , but to Gentiles also . And in a like sense our Apostle is conceived to make use of the word sometimes in this Epistle to the Hebrewes ; as , viz. twice in the Chapter before the Text. Once , ver . 15. Looking diligently lest any man fail of ( or fall from , as the Margin hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the Grace of God. And again , ver . 28. Let us have grace ; or , Let us hold fast grace ( as the Margin again readeth it , and that , ( as is conceived ) more properly ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Grotius there noteth upon it , and as sometimes elsewhere it is ) . In both places by Grace ( as it is by many expounded ) understanding the Doctrine of Grace , the doctrine of the Gospel , which holdeth forth salvation through the free Grace of God in Christ. And so , besides Aretius and some other Protestant Expositors , I find Estius the Jesuite very candidly interpreting it here in the Text with a Magis placet . Though he do not wholly reject the Habit of Grace , yet he rather hereby understandeth the Doctrine of Grace . Doctrina Christiana fide suscepta : True Christian doctrine ( the doctrine of the Gospel ) apprehended and imbraced by faith , which is Gratia Christianismi , the Grace of Christianity ( as he there calleth it ) . The Doctrine of Gods free grace in Christ ; that saving Grace which Iesus Christ as Mediatour hath purchased , procured , and made known to poor sinners . Of him it is that our Apostle speaketh in the verse before the Text , verse 8. Iesus Christ the same yesterday , and to day , and for ever . And to him , ( questionlesse ) he hath also an eye here in the Text ; where forbidding his Hebrewes to be carried about with divers and strange Doctrines , ( any doctrines which held forth Justification in any other then a Gospel way ) , he giveth this as a Reason for that his Prohibition , For it is a good thing that the heart be established with Grace , with the grace of God in Christ , the Doctrine of free grace held forth in the Gospel . And of all wayes and meanes for the establishing of the Heart , there is none like unto this , the Doctrine of Gods free Grace in Christ. That it is so , may soon be demonstrated . There being but two things that can be supposed to have any efficacy this way , for the establishing of the heart as to God-ward , viz. Law or Gospell . Now , as for the former of these , the Law , that will say to the soul that cometh unto it , This is not in me . Not in the Ceremonial Law. For that the Apostle is expresse in the Text ; It is good ( saith he ) that the heart be established with Grace , not with meats ; that is , not with any Ceremonial observances , among which , choice of meats was one , and so by a Synecdoche is put for all the rest . As for this Ceremony , the choice of meats , using one as clean , abstaining from another as unclean , and that for Conscience sake , the Apostle here affirmes it to be an unprofitable thing , Not to have profited those that had been occupied ( or walked ) therein . Such as were most superstitiously addicted thereunto , as the Iewish Doctors were , who placed a chief part of their Religion in those Legall Ceremonies , yet they merited nothing at Gods hands thereby ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : In this way they did not profit them under the Law. Much lesse can they , or any of the like nature , now profit Christians under the Gospel . Feathers and Thistledown may as soon ballast a Ship , as Ceremonial observances establish the heart . This cannot the Ceremoniall Law do . No nor yet the Morall . For that the Apostle is no lesse expresse , Rom. 8. 3. where speaking of the Christians liberty which he hath by Grace , his being made free from the Law of sinne and death , he sheweth this to be a thing which the Law cannot do for him ; giving this as a Reason of it ; In that it was weak through the flesh . Time was indeed when the Law was able to Iustifie and save , viz. when it was given to Adam in his state of Integrity , because then he was able to have fulfilled it . But so it is not now . Man being fallen from that state is grown impotent , unable to fulfill the Law : Nay , through the Corruption of his Nature , averse to it . So as by this meanes the Law is , as it were , enervated , it hath no such power as sometime it had , no possibility of Justifying and saving of a man. And consequently it cannot be of use in this way , as a foundation for a Christian to ground and build his confidence upon , and so to establish his heart . No , this is but a tottering foundation . So much that great Cardinal , Bellarmine , however he was no great friend to free Grace , yet was inforced to acknowledge , Propter incertitudinem propriae justitiae , etc. A mans own Righteousnesse ( saith he ) is an uncertain thing ; a man may easily be deceived in it : And therefore it cannot be safe to put any confidence in it . So far he . Which we accept , ( especially coming from an Adversary ) owning it for a Truth ; though not the whole truth . Advance we a step further . A mans own righteousnesse is uncertain : Nay , it is certain , being certainly defective and imperfect . Such are the best duties and services of the most sanctified persons upon earth , being clogged with many weaknesses and imperfections : which though they do not render and denominate them peceata , Sins , yet peccaminosa , sinful . This is the Churches Confession , Isai. 64. 6. All our Righteousnesses are as filthy rags . Not onely their Ceremoniall services , but even their morall performances ; they were all mixed with Hypocrisie , Vain-glory , or some such like tincture of Corruption , as rendred them loathsome in the sight and presence of God. And truly , the like may we say of the best actions and services of the best of men , and in the best manner performed , yet still they are contaminated and defiled with some imperfections , which might deservedly make them as filthy rags , odious and abominable in the sight of God , should he look narrowly into them with an eye of Justice , and judge of them according to the exact tenour and Rigour of his Law , Such an influence hath Corruption upon the best of men , and the best of duties . This is that which regenerate Paul complaines of in himself , that when he would do good , evill was present with him , Rom. 7. 21. Evil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sinful Corruption , either hindering him from doing it at all , or else in the manner of performance , from doing it in such a manner as he both ought , and desired to have done . And if so , here can be no establishment for the heart in this way . In thy sight ( saith the Psalmist , speaking unto God , Psal. 143. 2. ) shall no man living be Iustified ; that is , by the deeds of the Law. So the Apostle expounds it , Rom. 3. 20. Therefore by the deeds of the Law shall no flesh be justified in his sight ] : For which he giveth a Reason in the words following [ For by the Law is the knowledge of sin ] . This is the proper work of the Law , to discover sin and wrath , sealing up condemnation unto the sinner ; but Iustifie , it cannot . And if not justifie the sinner , then not satisfie the soul , not quiet the Conscience . Disquiet and unsettle , nay , torment and excruciate it with the terrours of it , it may : But in this way to settle and establish the heart , it can never do . No , this is a Gospell-work , the fruit of Grace , issuing from the Doctrine of Gods free Grace in Christ , rightly apprehended , and firmly believed . This it is , and onely this , that establisheth the heart . And this can do it . And how so ? Because this is like unto the Authour of it , the God of all Grace ; He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All-sufficient : And such is his Grace . This is that which the Lord from heaven tells Paul , when he was conflicting with that thorn in the flesh , some violent Temptation or other , ( as is most probably conjectured ) , My grace ( saith he ) is sufficient for thee , 2 Cor. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sufficit , or Sufficiat , It is sufficient in it self for thee , and so let it be unto thee , for the quieting , settling , establishing of thy heart and spirit . And so may it well be to every true believer . It is that which the Preacher saith of Money , Eccl. 10. 19. Money answereth all things . What ever it is that a man desireth , if it be to be got , Money will procure it for him . And we may truly say the like of Grace ; Grace answereth all things . What winds are there that can arise in the heart of a Christian , which this one word ( Grace ) is not able to lay ? What doubts which it cannot resolve ? Are his sinnes many and great ? this is sufficient to pardon them : are his Infirmities many ? this is sufficient to heal them : are his wants many ? this is sufficient to supply them . Thus is Grace , this Grace of God in Christ , sufficient , All-sufficient . And being so , well may this be attributed to it , as the proper effect of it , to satisfie , settle , and establish the heart of Man. What then remaines ( to make Application of this Branch ) but that all of us who desire to be made partakers of this choice blessing , declining all other wayes , put our soules upon this way of obtaining it . 1. Decline all other wayes . Not hearkening to any other Doctrines , which hold forth to us Iustification and Salvation by any other way and means . This is that which the Apostle here driveth at in the Text ; to take off his Hebrewes from being carried about with any of those divers and strange doctrines , which were held forth to them by the false Apostles and seducers of those Times , whose design was to remove them from their Gospel-foundation ; directing them to the Law , and that to the Ceremonial part of it ; promising to them great matters from those external observances . But the Apostle would have them to turn away their eyes from them , as being things which were not able to profit them in that way . And truly , so is it with all things besides Iesus Christ , and the free Grace of God in him . They can do nothing to the true establishing of the soul. Disquiet it they may ( as I said ) and trouble it . Nay , so they will in the end , if ever God come to open the eyes of those that trust in them , and rest upon them . They will fail them as brooks in the Summer . Nay , be unto them as the staffe of a broken reed , ( as he said of Egypt , Isa. 36. 6. ) not onely failing the trust reposed in them , but running into their hands , their hearts , piercing , and wounding , and goaring them . And therefore cease from them . Not hearkening to any of those Romish doctrines , which tell us of merit ; and that not onely of Congruity , but of Condignity ; and hold forth many external , Ceremonial Observances , as fastings , whippings , washings , Crossings , Pilgrimages and the like : All which they make use of as women do of rattles to still their children with . So do they think hereby to still and quiet the Consciences of their disciples . But alas , all these , and the like , they are but shells , busks , empty things ; No fit ballast for the soul. Let we them go : And not onely them , but even all our Morall performances ; what ever services , or duties we have done , or can do ; duties of piety , or duties of Charity ; duties of holinesse or righteousnesse , make losse of all ( as Paul saith he did , Phil. 3. 8 , 9. ) casting them over-board , renouncing them as to any opinion of Merit : Not placing any trust , any confidence in them . However we may take up confidence from them ( of which I shall speak anon ) , yet place no confidence in them . Far be it from any of us to think of establishing our hearts in this way . And if not in this way , then much lesse by any temporal possessions or enjoyments ; all which not being able to fill any corner of the Heart , can never satisfie , never establish it . The truth whereof we see sufficiently evidenced by daily experience . Who are so far off from this Heart-Establishment , from having their spirits quieted and composed , as they that have the greatest share of these outward things ? How are their hearts hereby filled with disquieting cares , and tormenting fears ? so as their bodily rest and sleep is often broken thereby , which the poor man quietly enjoyes . And therefore renouncing all these ( I mean in respect of any soul-confidence in them ) looking upon them as empty pits and broken cisternes , which will not afford one drop of true solid comfort to the heart . 2. In the second place , go we to the fountain of living water , the free Grace of God in Iesus Christ , making that our foundation . Such it is , a foundation , and the onely foundation . Other foundation can no man lay , then that which is laid , Iesus Christ ( saith the Apostle , 1 Cor. 3. 11. ) This is the Gospel-foundation , that foundation of the Apostles and Prophets , spoken of , Ephes. 2. 20. And it is the onely sure foundation . That our soules may be established , set them upon this foundation . First , laying the foundation ; then setting our soules upon it . These are two principal requisites in the building of a house , that it may stand sure ; First , that the foundation be well laid : And then , that the building be fixed to it , and settled upon it . And this course take we for the establishing our hearts . 1. Lay this foundation . As it is already laid in the Word , by those Master-builders the Apostles and Prophets , [ Other foundation can no man lay , then that which is laid ] , So let it be laid in our hearts . And that both Rightly and Deeply . These are the two principall requisites in laying of a foundation : that it be right set , and deep laid . And so let this foundation of the free Grace of God in Christ be laid in our hearts . 1. Let it be right set . Get a right understanding of this Doctrine ; that you may know what this Grace of God in Christ is ; and that this is the onely way and meanes whereby poor sinners may come to be justified and saved . 2. And being thus right set , let it also be deep laid ; in a deep apprehension of the truth and excellency of this glorious doctrine . Not suffering it to swimme aloft in the brain , contenting your selves with a superficial notion , an overly knowledge of this truth . No , that which ballasteth the Ship must not lye aloft upon the Deck , but it must be put into the hold , into the inward , yea lowest part of it . And so deal you by this Doctrine . That your hearts may be stablished with it , think it not enough that you have it in your Heads , some generall apprehensions of it ; but let it sink down into the bottome of your hearts . Labour for a serious and deep apprehension hereof ; That being convinced of your own lost state and condition by nature , and utter inability to do any thing for your selves , you may come to admire and adore this rich Grace of God in Iesus Christ , so as it may make a deep impression upon your hearts and spirits . And the foundation being thus laid , now set your soules upon it , fixing them to it . Be the foundation never so well laid , yet if the house be not settled upon it , and fastened to it , it will never stand sure . And so is it with the Soul. Gods Grace is a sure foundation , where it is rightly laid . But withall , that the soul may be established by it , it must be fixed upon it . And this see you to . As many as would have your hearts truly established , fix them , settle them upon this foundation . Which is done by a serious purpose and firm resolution of cleaving hereunto , resting and relying hereupon for Iustification and Salvation . And this ( I say ) do you , as many as would be made partakers of this great Benefit , to have your hearts established . Renouncing all other things in the world , as being no other but mock-stayes , false foundations , pitch your selves wholly and alonely upon this , the free Grace of God in Iesus Christ , believing , resting thereon . So being strong in the Grace that is in Iesus Christ : ( as Paul exhorteth his Timothy , 2 Tim. 2. 1. ) No way of establishment but this . If ye will not believe , surely ye shall not be established ; so the Lord telleth his people concerning their Temporal salvation , Isai. 7. 9. If they would not believe his gracious promise , whereby he had engaged himself to them , and rest upon it , but would be looking out after other helps and succours , other meanes of security , they should not be established , they should never be firmly settled , whether in their estates , or in their minds . And what he there saith of Temporall , let it be applyed to Eternal salvation . If you will not believe , believe the great Gospel-Promise , that gracious promise made unto all poor penitent sinners upon their believing on Christ , and so rest upon the free Grace of God in him , but will be looking after other wayes and meanes of Justification and Salvation , you shall never be established , your hearts shall never be setled . But I shall reserve a word or two for the latter sense here put upon this word , Grace : which we shall find not inconsistent with the former . Grace , as it is put for the doctrine , so also for the Habit of Grace . So we find it frequently in Scripture . And so both Calvin and Beza here look upon it in the Text ; By Grace here understanding the spiritual Worship and Service of God , with the inward work of Regeneration , for which they both give this Reason , in as much as it is here opposed to Meates . And truly , to this Grace may we in a warie sense fitly apply this property of Establishing the heart . This is a thing which is not done by Meates , by any bodily external exercises , such as were prescribed under the Law ; not by a Ceremonial , but by a true Gospel-Worship , which is ( as our Saviour describeth it , Ioh. 4. 23. ) In Spirit and in Truth : And by the work of Regeneration , true Sanctification , the inward work of the Spirit in , and upon the Heart . That which ballasteth the Ship must not be any thing on the outside of it , but it must be within , in the hold . And thus , that which establisheth the Heart must not be any externall observance performed by the Outward man , but that Grace that is within the Inward man , the Soul ; the Grace of Regeneration , with the fruits of it , as Faith , Hope , and Love , with Humility , Meeknesse of spirit , and other the like gracious Habits , which are freely bestowed , gratiae gratis datae , as fruits of Grace , and wrought in the Heart by the preaching of the Doctrine of Grace ; And thence called by that name , Grace . In which sense Estius also yieldeth that the word may be here taken . Q. But ( taking it thus ) how doth this Grace establish the Heart ? A. This it doth divers wayes . All which may be reduced to two Generals . Per modum Evidentiae , & Efficientiae . By way of Evidence , and by way of Efficiency . 1. By way of Evidence . This is that which the Apostle saith of Faith , ( Chap. 11. of this Epistle , verse 1. ) It is the Evidence of things not seen . And the like may we say of other Graces of the Spirit in the Soul ; they are Evidences of that which to the Eye of sense is invisible ; viz. of that Grace of God in Christ ; assuring unto a Christian his interest in that Grace . Thus is Grace within an Evidence of Grace without ; Sanctification an evidence , a sure evidence of Iustification . Which being evidenced and ascertained unto the soul , now it cometh to have peace towards God ( as the Apostle hath it , Rom. 5. 1. ) , and so to be established . But this is not all . 2. In the second place , Grace doth this also by way of Efficiency . And that it doth two wayes . Indirectly , Directly . 1. Indirectly , and by Consequence ; by freeing the heart from those things which would disquiet and unsettle it . Such is fear , servile , slavish fear . Of which St. Iohn tells us that it hath torment , 1 Joh. 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Such is fear of Gods wrath , and Judgment , it is as a Hell in the Soul , a Rack , a continual Torment to it , disquieting , unsettling it . But now Grace ejecteth this troublesome Inmate . So the former part of that verse there hath it . There is no fear in Love , but perfect Love casteth out fear ] : Perfect Love , sincere , cordial Affection towards God , and towards man , it casteth out fear ; freeth the heart from that slavish , tormenting fear . Which it doth by assuring the soul of the Love of God to it . So the same pen there sets it forth , ver . 16. And we have known , and believed the Love which God hath to us . God is Love , and he that dwelleth in Love , dwelleth in God , and God in him . Mans Love to God , being a fruit , it is also an evidence of Gods love to him . We love him , because he loved us first . ( so it there followeth , verse 19. ) And by this means true Grace freeth the heart from fear . And so it doth from other inordinate Lusts , Affections , Passions , whereby it is subject to be distempered , to be carried about . As from Self-love , Pride , Ambition , Vain-glory , Covetousnesse , Envy , Malice , &c. All which being like so many Eddie winds in the Corners of the Heart , do disquiet and unsettle it . Now Grace layeth all these , subdueth them , and by that meanes procureth the settlement and establishment of the Heart . Even as a Kingdome is settled , and established by the subduing of Rebels , which before disturbed the peace of it . Thus doth Grace promote this work Indirectly , and by Consequence . 2. And this it doth ( in the second place ) directly and properly . And that by setting the soul upon a sure foundation . This is ( as in part you have already heard ) the proper work of the Grace of Faith ; which taking the soul off from all false and rotten foundations , sets it upon the true foundation , upon Iesus Christ , and the free Grace of God in him : Into which Grace by this meanes a Christian cometh to have accesse . So the Apostle layeth it down , Rom. 5. 2. By whom also we have accesse through faith into this grace , wherein we stand . Here is a Christians standing , viz. in the Grace of God ; And into this Grace he cometh to have accesse , to have the actual enjoyment , and comfort of it by Christ , through faith . By Christ , as the meritorious cause procuring it ; through faith , as the Instrumental cause , applying that merit , and so apprehending that Grace . And by this meanes doth this grace of faith come to establish the heart ; by thus setting and settling it upon this sure foundation , fixing it upon Christ. Even as it is with the Stock , and the Graft , though fle●●er and weak in it self , yet being put into the Stock , ingraffed into it , and incorporated with it , now it standeth firm ; So is it with a Christian , how weak , how infirm , how unstable soever in himself , yet being by faith ingraffed into Christ , now he cometh to receive establishment from him ; viz. by his adhesion unto him , and union with him . Or as the vine , though in it self infirm , not able to stand alone , yet by clasping about the elme , or such other supporter , now it standeth sure ; so doth the Christian by clasping of Iesus Christ , imbracing him in the Armes of his faith , by this meanes he cometh to be established . And thus may this blessed work not amisse be attributed and ascribed to this Habit of Grace in the Soul , specially to faith , which hath ( as you see ) a peculiar efficiency this way . Whence it is that Faith is compared by our Apostle to an Anchor , Heb. 6. 19. Which Hope ( or Faith ) we have as an Anchor of the soul both sure and steadfast . An Anchor , you well know what the use of it is ; To stay the Ship from being carried about . And of like use is Faith unto the soul ; a meanes to stay , settle , establish it . Which it doth not by any worth which it hath in it self above other Graces , but onely as an Instrument apprehending , and uniting the soul unto that whereby it is established . Thus doth the Anchor stay the Ship , not by its own weight ; No , were it in the hold , or hanging upon the bowe , it would have no such property ; but being cast forth , and taking hold upon good ground , being firmly fixed upon a sound bottom , now it becometh useful in this way to this end . And so is it with faith . It is not faith it self , either as it is an Habit , or as it is an Act , by any worth of its own that can establish the heart of man , but onely as it is an Instrument laying hold upon Christ , and so upon Gods free Grace through him . In this way it is that it cometh to establish the heart . So the Psalmist sets it forth in that Text forecited , Psal. 112. 7 , 8. His heart is fixed , saith he speaking of the righteous man ) Trusting in the Lord ; His heart is established , viz. by his faith and Confidence , resting upon Gods free grace and mercy in Christ , as for the performance of that great promise of life and salvation by and through him , so of all subordinate and inferiour promises . But I shall not give any further way to enlargements . You see that the Habit of Grace doth this , and in what way it doth . And what then remaines ( to draw to a Conclusion ) but that all of us seek after this Grace ? not resting our selves contented with the bare outward performance of any Duties ; or yet in a constant attendance upon Ordinances ( which some conceive here hinted by the Apostle in this word , Meates , understanding it of the Meates of the Sacrifices ) . Alas , these being outside things , without the man , they will not ballast the soul , establish the Heart . See we that our hearts be laid in with this Ballast of Grace . Concerning which have an eye to two things ; first to the Quality , then to the Quantity of it . These are the two requisites in the ballasting of a Ship : That which is used for that purpose , must be some solid material , some weighty substance ; And there must be a proportionable Quantity of it . If either be wanting the work will not be done . And thus for the establishing of the Heart . 1. See that your Grace be true Grace , solid and substantiall Grace ; that your Faith and Love be unfeigned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without Hypocrisie ( which is Paul's Epithet , 2 Cor. 6. 6. 1 Tim. 1. 5. & 2. 1 , 5. ) ; that you believe with all your heart ( which is that which Philip requireth in the Eunuch before he would baptize him , being both a man of yeares , and an alien , Act. 8. 37. ) , sincerely and firmly ; that you love God and Iesus Christ in sincerity , ( which who so doth not , but out of Malice opposeth him , Paul pronounceth an Anathema Maranatha upon him , Let him be had in execration unto the death , 1 Cor. 16. 22. ) ; That your soules be purified through the Spirit , to the unfeigned love of the Brethren ( as St. Peter saith of the believers to whom he writeth , 1 Pet. 1. 22. ) And the like I may say of other Graces ; See that there be truth , sincerity in them ; that the Root of the matter may be found in you ( as Iob pleadeth that it was in him , Iob 19. 28. ) True Piety , true Grace . 2. And being true for Quality , then see to the Quantity of it . It is not a small Quantity , though it be of Lead , that will ballast a Ship , No more will every degree of Grace stablish the heart . True it is , it must not be denyed ; the least measure of Grace ( if true ) it is saving , but not establishing . This will require some proportionable Quantity . And therefore rest not in the beginnings of Grace , but still strive after a further measure ; Grow in Grace ( as the Apostle exhorts , 2 Pet. 3. 18. ) : As in knowledge , the knowledge of God and Jesus Christ , so in Faith and Love , and all other Graces ; adding one Grace to another ( as the same Apostle exhorts , 2 Pet. 1. 5. ) , and one degree to another ; that so the Habit of Grace may be more confirmed in your hearts , and shew it self by a vigorous acting in your lives , and so may be more and more conspicuous and visible to your selves and others . In this way , and by this meanes , ( this being an evidence of a Christians standing in the Grace of God ) the heart shall come to be quieted , setled , established . Which blessing the God of all Grace , out of his abundant Grace and Mercy in Christ Iesus , vouchsafe to every soul of us . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A29526-e610 Ministers , Watchmen . Occasion of taking up this Text. Parts Caution . Reason . Part 1. Admonition , or Caution . wherein the Malady , Cause of it . 1. The Malady . Sic etiam Chrysistomus . Hom. 13. ad loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A madnesse to embrace some Opinions . Manicheus insaniam sundens . Vide August . de Haeres . & contra Faustum . Divers and strange Doctrines apt to distract those that hearken to them . The Ordinary reading accepted . Pareus ad Text. Beza Gr. Annot . in loc . Sense of the word expounded . A Metaphor fetched from divers heads . 1. From a Wheel . Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaphoram habet a Rotā , quae continuo motu circumacta , partes summas & imas semper commutat , et nunquam consistit : vel à stipulis quas ventus hinc inde in gyrum versat . Paereus in Text. A Wheel a lively Embleme of Inconstancy . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Heinsius ad Text. ex Hesichi● . The worst kind of wheeles , temporizing Apostates . Ecebolus infamous for turning with the Times . Ecebolus Sophista ad mores Imperatorum mutabat Religionem . Ar t ▪ ad Text. Prostratus ante Templum dicebat , Calcate me sa em insipidum . Aret. ibid. vide Socratis Histor. Eccl. 2. Chaffe ▪ Empty-soules like Chaffe . 3. Waves of the Sea. 4. Clouds of the Ayr. The Ground or Cause of this Malady , A wind of Doctrine . Pulchra metaphora , dum omnes hominum doctrinas , quibus ab Evangelii simplicitate distrahimur , appellat ventos . Calvin . ad loc . False and Heretical , called divers and strange Doctrines . 1. Divers . Nec sibi nec veritati consentaneae , Pareus in Text. 1. Alwaies differing from the Truth . Cum veritas consistit in medio , cujus est unitas , &c. Doctrina ergo fidei una est , &c. Aquin. Com. ad loc . 2. And often from themselves . 2. Strange . 1. To the Scriptures . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost . ad loc . 2. To the Church The Apostles Caveat to his Hebrewes : Not to be carried about with such doctrines . A useful Admonition at that time upon a double account . 1. Such doctrines were then abroad . The Ceremonial Law cryed up by false Teachers . Gospel-Liberty turned into Carnal Licentiousnesse . Christ denyed . Simon Magus the Father of Hereticks . Vide Augustin . de Haeresib . Heresies in the first age , in the Apostles times ▪ Hymeneus and Philetus . Augustin . de Haeresib . The Sect of the Nicolaitans The Gnosticks too like some in the present Times . False Teachers foretold of . 2. These false Doctrines were then taking with some . Many seduced in the first and purest times . A useful Caveat at all times . Significat praeterea Apostolus , Ecclesiae Dei semper fore certamen cum peregrinis doctrinis . Calvin . Com. in loc . Qu. 1. How cometh it to passe that there should be such Doctrines held forth ? Ans. 1. By Gods providential and effectual Permission . Efficax Permissio . Melanct. So disposing hereof for divers ends . 1. The manifestation of his own power . 2. For the honour of Truth . 3. For the manifesting of such as are approved . Triticum non rapit ventus , nec arborem solida radice fundatam procella subvertit . Inanes paleae tempestate jactantur ; invalidae arbores turbinis incursione evertuntur . Cyprian . do Unitate Ecclesiae . Sic probantur fideles , sic perfidi deteguntur : sic et ante judicii diem hîc quoque jam justorum et injustorum animae dividuntur , et à frumento paleae separantur . Cyprian . ibid. 4. The Just Condemnation of others . Of false Teachers themselves . Of those that hearken to them . A. 2. This is Satans doing . A. 3. This is mans own work . Natural Corruption the Mother of false doctrines , conceiving and breeding them . False doctrines brought forth by 1. Hypocrisie . 2. Ambition . Vide Grotium ▪ & Bezam ad loc . 3. Covetousnesse . False doctrines propagated and multiplyed through the negligence of Ministers and Magistrates . Qu. 2. How Christians come to be carried about with false doctrines ? A. The general Resolution . 1. Through Gods righteous Judgment . 2. Satans subtlety . 3. Mens own Corruption . A more particular Resolution ; fetched from 3. Heads . 1. From the Teachers of these doctrines . In whom consider , 1. Their Activity . 2. Their Subtlety . Whereby they deceive those that hearken to them . Which they do divers wayes . 1. By Fallacious Arguments taken from 1. Scripture . 2. Reason . 3. Custome . Bishop Iewel 's Apolog. Pretended Custome a taking Argument with many . 2. Pretended Revelations . 3. Feigned Miracles . Simon Magus deceiving the people thereby , till he was arrested by Divine vengeance . Antichristian Lying Wonders . Other Artifices made use of by false Teachers . A Glosse set upon their Doctrines . 2. A Vizour put upon their own faces . Scribes and Pharisees pretenders to special Sanctity . Therein imitated by many false Tea chers . As in the Church of Rome . So among our selves . Two other Qualifications promoting this Seduction . 1. Learning . 2. Piety . From the Hearers and Receivers of these Doctrines ; who , 1. It may be are Chaffe . 1. In regard of their natural Levity . 2. Or spiritual Vanity . 2. They may be Children . The case of many in the present Times . 3. They may be Blinded . 1. Through Blind Zeal . 2. Fear . 3. Covetousnesse . By-respects promoting the embracing of Errours . 3. The third Head ; Taken from the Doctrines themselves . 1. It may be they are New and strange . Novelty and strangenesse taking Arguments . 2. It may be they gratifie the flesh . 3. It may be they are consonant to Reason . 4. It may be they have a shew of Piety . Applic. A just Lamentation over the present state of the Church in this Nation . Use 2. A double Caveat to Christians . Caveat 1. Be not offended . No Reason why Christians should be offended at this . 1. This is no other then what hath been . 2. No other then what is foretold shall and must be . Caveat 2. Take heed of being seduced . Arg. 1. For your Ministers sakes . Peoples Apostasie the Ministers losse . Their Grief . Ministers spiritual Parents . The Ministers Losse and grief reflecting upon the People . Arg. 2. Christians to beware of this for their own sakes . Beza Gr. Annot. Errours not all alike dangerous in themselves . Yet all dangerous in the Consequence . Soul-unsettlednesse in Religion an undoing thing . Beza Gr. Annot . Arg. 3. For the Churches sake . 1. Not despising it . Chrysostome . Augustine . Grotius ad loc . Fuller , in miscellan . Calvin . ad loc . Beza Gr. Annot . in 1 Cor. 11. 18. Pareus ibid. & in vers . 22. Camero in Praelect . de Ecclesiam adversus . Bellaminum et Fulle●●● ▪ fusè . To despise the Church no small contempt . 2. Not shaming it . Divers and strange Doctrines tolerated a shame to the Church . Arg. 4. For Religions sake . Arg. 5. For Christ his sake . Q. 1. Preservatives against this spiritual Vertigo . A. Direct . 1. Christians not to be Over-confident of themselves . 1. Not of their own strength . Christians alwayes to fear themselves . Committing their soules to a Divine Custody . Taking hold of their Fathers hand . 2. Nor of their own Judgment . Particularly , in expounding of Scriptures . Specially being ignorant & unlearned ; who are apt to pervert it . Strange perverting of Scripture in the present Times . A Taste of it in the Sect of Quakers ▪ Gipsies in Religion . See the perfect Pharisee set forth by the Ministers of New-Castle . Texts perverted against Ministers . Texts perverted against Magistrates . Direct . 2. Christians not to be over-Credulous , so as to take Doctrines upon Trust. 1. Not from any one singular person . Pretended infallibility not to be regarded . Nor yet pretended Credentials : Spirit , Word , or Letter . Spirits to be tryed . Merchandizing Spirits . 2. Not from any Community or Society of men . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb. Histor. Eccl. lib. 5. cap. 13. Direct . 3. Take heed of coming in the winds way . Caveat 1. Take heed of High things . 1. High thoughts . 2. High Speculations . Cavat 2. Take heed of Eddie winds . Conventicles truly so called . Q. May we not try all things ? A. The Apostles sense expounded . The itching ear a dangerous disease . Specially in those that are unlearned and unstable . Direct . 4. Take heed of beginning to turn . Object . We are going up the Hill. Answ. The common Plea of all Sects and Secturies . 4. Particular Caveats under this generall direction . Caveat 1. Take heed of turning from Jesus Christ to any thing else . From Christ to Moses . An unsound and dangerous Maxime . To fall from Christ a desperate declension . A needful Caveat in regard of the present Times . See the perfect Pharisee , Pos. 7 , 8 , 9 , 10. Caveat 2. Take heed of turning from the Church . The Church a Mountain Paramount . An unwarrantable and dangerous Separation . Donatists and Anabaptists parallelled . Maximè quod à Traditoribus Divinarum Scripturarum fuerit Ordinatus , August . de Haeresibus . Tanquam Ecclesia Christi de toto orbe perierit , ubi futura promissa est , atque in Africâ et Donati parte remanserit : in aliis terrarum partibus quasi contagione communionis extincta , August . ibid. Diu perstitit haec Haeresis , etc. Posteà tamen jugulata est , atque acquieverat , nisi miseri et insani Anabaptistae eam ab inferis hoc nostro seculo revocâs●ent , Danaeus in Augustin . de Haeresib . Cap. 69. Audent rebaptizare Cathol cos , August . de Haeresib . Separation a Mother-Error . Vide Augustin . de Haeresib . & Danaeum , cap. 69. A practice observable in the Donatists . Haereticos negant ullo modo Magistratûs quanquam pii ▪ et fidelis autoritate coercendos , castigandos , vel comprimendos , ne eorum Venenum latiùs setpat , vel ut ipsi Haeretici resipiscant . Error . 3. Danaeus ubi suprà . Obvios sibi quosque in plateis et agris homines a suis erroribus alien●s caedunt et jugulant furiose , Danaeus ibid. Error . 7. The Church the Pillar and ground of truth , how . The Church Gods Park . Caveat 3. Take heed of turning from the Scriptures . How long Christians are to give heed to the light of the Word . Saints upon earth enlightened but in part . The Scriptures a Christians Light to see by ▪ and Rule to walk by . Turning from the Scriptures in whole . See the perfect Pharisee , Pos. 13. In part . Letter of Scripture not to be renounced . Regulam Lesbiam , Nasum cereum . Ita Origenes , poenam dans merito tot Allegoriarum , Eunuchatum planè Allegoricum ad literam paulo servilius interpretatus , sibi vim tulit qui non minùs vim intulerat Scripturae , virque esse desiit , qui non desiit esse malus interpres . D. Josephus . Hall in Communione ad Synodum Dordracenam . Caveat 4. Take heed of turning from publick Ordinances . Church-Assemblies not to be forsaken . Forsaking publick Assemblies , the beginning of Apostasie . Take heed of renouncing a Gospel-Ministery . Note . Direct . 5. Take heed of false Lights . 1. False Lights without a man , False Teachers . 2. False Lights within a man. Supernatural ; Enthusiasmes . Perfect Pharisee , Pos. 12. Ibid. Enthusiasmes for the most part an Ignis fatuus . 2. Natural Reason . Perfect Pharisee , Pos. 11. How Reason may be consulted with in matters of Religion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. Hom. ad Text. Rationi naturali verae nunquam contrariatur Theologia , sed eam excedit saepè , et sic videtur repugnare , Thom. Disp. de fide Artic. 10. Take heed of making Reason our guide . Not Grosse Reason . Nor yet Reason Refined , Philosophy . Philosophia Theologiae se submittat , ut Agar Sarae ; patiatur se admoneri et corrigi , sin minus pareat , ejice ancillam . Clem. Str. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost . Hom. ad Text. Direct . 6. Get the soul well ballasted . Viz. with Grace . Use 2. Christians to be careful of their Brethren , for the prevention , or cure of this Turning Sicknesse in them . All in their places . Siquis pudor , si qua pictas , reprimite hanc petulantissima● insaniendi libidinem , modum imperate hominum et linguis , et calamis : Et facite ut qui vera sentire nolunt falsa divulgare non ausint , etc. Vide D. Joseph . Hall , ubì suprà . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Possidens Retentionem , Montanus . Magistrates to restrain Falle Teachers . The Law against false Teachers . 2d. Part of the Text. The Reason of the Prohibition . Parts two . Part 1. The thing commended ; Heart-Establishment . Explic. Q. 1. Heart , what it here signifieth . The Soul of man. Q. What part of the Soul ? A. The whole soul , specially the Mind . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro mente , et ratione intelligente ponit . Homo is est interior , et spiritualis , Aret. Com. ad Loc. Q. 2. Heart Establishment , what . A. Oserv. The heart of man naturall unstable . Pa●iter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascendendo : Montanus . Obser. 2. Heart-unsettlednesse a great evil . 1. Such is Actual turning from the way of Truth . 1. A sinful Evil. Upon a double Account . 2. A penal Evil. 2. Habitual instability a great Evil , in two respects . 1. Rendring the soul unserviceable . 2. Exposing it to Danger . Obser. 3. Heart-Establishment a good thing . 1. An Honest good . 2. A profitable good . 3. A delightful good . Applic. Use 1. Be convinced of soul-unfetlednesse . Use 2. Be convinced of the evil of it , aud be humbled under it . Use 3. Seek after Heart-Establishment . Damnat hic Apostolus fidem Conjecturalem , h. e. fluctuationem Jesuitarum , quâ necesse est conscientias circumferri dubias . Contra asserit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidei , &c. Pareus ad Text. Heart-Establishment needful in respect of the present Times . Directions for the obtaining of it . 1. Seek it from God by Prayer . 2. By a conscionable attendance upon Establishing Ordinances . The Sacrament of the Lords Supper an establishing Ordinance . Part 2d. The meanes of Hearr-Establishment , Grace . Oserv. The best Ballast for the Soul , Grace . Q. Grace , what here it signifieth . A. The Doctrine ; and Habit of Grace . 1. The Doctrine of Grace , the Gospel . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro gratuitâ Dei erga nos benevolentiâ acceptante nos & justos pro nunciante propter meritum Christi , Aretius ad loc . Heart-Establishment not to be expected from the Law. Not from the Ceremonial Law. Nor yet from the Morall Law. Reason . Grace , like the Authou of it , All-sufficient . Applic. Use 1. Seek not Heart establishment in any other way . Not from Ceremonial observances . Nor yet from Moral performances . Much lesse from Temporal enjoyments . Use 2. Seek it in a Gospel-way , making free Grate our foundation . Concerning which , two Directions . Direct . 1. See that this foundation be well laid . 1. Right set . 2. Deep laid . Direct . 2. Settle the soul upon this foundation . Which is done by Faith , resting upon free Grace . 2. The Habit of Grace , Regeneration . Quum Cibis opponit Gratiam , non dubito quin spiritualem Dei cultum , et Regenerationem intelligat hoc nomine , Calvin . ad loc . Iisdem etiam verbis , Beza . Gr. Annot. ad loc . Nomine Gratiae Graeci fidem , etc. Atqui nihil verat generatim significari interna ac spiritualia . Dei dons , quibus homines sanctificantur , ut fidem , Spem , Charitatem , caeterásque virtutes , Estius Com. ad loc . Q. How the Habit of Grace establisheth the Heart . 1. By way of Evidence . 2. By way of Efficiency . 1. Indirectly , by freeing it from what might disquiet it ; As from fear . So from other inordinate Affections and Passions . 2. Directly , by fixing the Soul upon a sure foundation , the Grace of God in Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost. ad Text. Faith compared to an Anchor . Applic. Seek after the Habit of Grace . Chrysost. ad loc . Having an eye to two things . To the Quality , that it be true . 2. To the Quantity , that there be a good proportion of it .