consequently into such a loosenesse that they may be easily said to keep that which hardly any man can breake This additionall fast is an additionall bond also For it cannot be without further perill to you both a fast and a loose too 2. The second is the bond of Gods mercies miracles rather in bringing you cleare out of the fiery furnace and therefore lesse you cannot doe than Nebuchadnezzar who being convinced and astonisht by the miraculous deliverance of the three servants of the Lord made a decree that none should speake any a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paraphr â—osephi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inepti quid errour against the God of Shadrach Meshach and Abednego because there is no other God that can deliver after this sort Dan. 3. 29. I crave leave for this prefaceing It is only to bid this day welcome because as it is the first that ever was in England upon this sad occasion so it is a new and strong ingagement and demonstration of your zeale and resolution to endeavour to draine these fens which have so over spread the face of Gods Church The Apostle in the latter end of the foregoing chapter recommends to Christians the holy Scriptures as the fixed pole and un-varying compasse by which they should steere their course It seemes he knew nothing of any such high forme of Christians in the Schoole of Christ which should as I may say be got above the Scriptures or have learn'd beyond them For the commends them who had obtained like pretious faith with himselfe and others of highest ranke 2 Pet. 1. 1. for giving heed to the word of prophecy vers 19. and as appeares by that expression ver 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knowing this first He would have it laid downe as a principle and set as a strong fort against the battery of all false teachers That no prophecy of Scripture is of any private sence or b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the unfolding or cleering of things darke and doubtfull Mar. 4. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 19. 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretation because it came not by the will of man but holy men of God spake as they were carried by the holy Ghost The setling of this principle and the fastning of Christians or as it were nailing them unto the Scriptures the words of the holy Prophets and Apostles is the scope at which the Apostle collimes in this Epistle as himselfe declares Chap. 3. vers 1 2. 17. And that it might appeare to them how necessary and seasonable it was to stirre them up to adhere to the sure word of God and the true and genuine sence thereof Hee foretells the comming in of False teachers and Scoffers False teachers that would overthrow the truth of doctrine which is according to godlinesse by bringing in damnable heresies even denying the Lord that bought them chap. 2. ver 1. Scoffers that would undermine and elude the truth of Gods promises There shall come in the last dayes Scoffers walking after their owne lusts and saying where is the promise of his comming Chap. 3. vers 3 4. And because the Scriptures themselves were not likely to escape the c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesych racke the Apostle gives a double character of such as would crooken it or make it looke d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sylburg a squint and they are the unlearned and unstable and so concludes with caution to all Christians that they should beware lest they being carried away together by the seducement of wicked men or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawlesse Libertines of opinion and practise fall from their owne stedfastnesse Chap. 3. vers 16 17. In this Chapter the Apostle foretells the comming of false teachers into the Gospell Churches and describes their doctrines their destruction their manners The doctrines which they teach are damnable heresies they deny the Lord that bought them Their destruction is exemplified and paralleld in three terrible examples the casting down of the Angells that fell the destruction of the olde world the overthrow of Sodom and Gomorrha It may make the eares of all haeresie-Masters and their followers to tingle when they heare that the three great and famous monuments of Gods sore wrath executed by his owne immediate hand are brought in as examples of his vengeance against that wickednesse which above all other pretends exemption and liberty from the stroke of men Their manners in the description of which the greatest part of this Chapter is taken up are drawn out in so foule colours that every man may make the observation That monstrous doctrines are accompanied with monstrous lusts In this verse you have the seedes-men and they are false teachers the seed they sow namely damnable heresies The crop they shall reap and that is swift destruction In the first part which shewes us the seeds-men there are two points to be taken up 1. That there shall be false teachers in the Gospell Churches as there were false Prophets in the Church of olde 2. That these false teachers are they that bring in damnable heresies There shall be false teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst you in the Churches of the Gospell as there were false prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the people of God of olde It 's seldome seene that false prophets or false teachers will owne their owne name goe from one to one and aske are you a false teacher and there will not be found any the confident false prophet puts it upon the true Prophet that Hee is the false Which way went the Spirit of the Lord from mee to speake to thee 1 Kings 22. 24. which is the false prophet we shall see anon in the meane time thus farre we are agreed that there were such then and that there shall bee such amongst Christians under the Gospell though they that are guilty are wiser than to make such a description of a false teacher or of haeresy which may hit themselves but rather will use their sleight to turne the Scripture as one doth a right hand glove to fit the other hand False Prophets and false teachers are paralleld both in their being in the Church and in their character or description 1. In their Being in the Church for 1. As God then sent Prophets to teach his people Jer. 7. 25. Since the day that your Fathers come forth out of the land of Aegypt vnto this day I have sent you all my servants the Prophets and there were then false prophets also saith my Text. So God hath set in his Church under the Gospell Teachers 1 Cor. 12. 28. and there shall be also false teachers then they wore a rough garment to deceive and now they corne in sheeps cloathing The Apostle in this Zech. 13. 4. Matth. 7. 15. Text determines not the false Prophets then to a particular place or time but saith they were among the people nor doth he determine false
teachers now to any one place or time but speakes indefinitely they shall be amongst you There is no age of the Church free of them onely the last dayes are most likely to have most of these dregs and whereas its said of all true Prophets that they were sent and of Pastors and Teachers that God hath set them in and Christ hath given them to his Church there is no more said of these in the Text than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were and they shall be they may easily find a Prophesie for their being in the Church but will hardly finde a Scripture-warrant or calling 2. As the Church of old notwithstanding those living oracles of truth the holy men of God who spake as they were moved by the holy Ghost and the lively oracles of holy Scripture committed to it had false Prophets also who spake their owne dreames so the Gospell Churches even in the Apostles times 1 John 4. 1. and not withstanding the fulnesse and perspicuity of Evangelicall doctrine given by inspiration of God shall have false teachers in them Who shall come up in Samuels mantle and putting the Scriptures to the racke shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as one saith of Philo force things into allegories and conceited extractions and make them like Anaxagoras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawing every thing out of any thing For an haereticall wit is a strange Chymist The truth is the resisters of the truth and the seducers in the old Testament are but acted over againe in the Gospell Churches Here also are the resistings of Jannes and Jambres by men of corrupt mindes reprobate concerning the faith 2 Tim. 3. 8. Here are the contradictions of Core Jude vers 11. Here is the doctrine of Balaam Rev. 2. 14. and here are the false teachers answering to the false Prophets but yet it is argued by some that the Analogy betweene the Old and New Testament doth not hold in regard of the punishment of false Prophets and blasphemers nor ought to be drawn into consequence now I would they would rather study to avoid the same sinnes then to evade the like punishments for the greater liberty of Conscience under the Gospell cannot extenuate the sinne of blasphemy because this liberty is accompanied with greater light 2. In their Character or description The Greek which hath great felicity of composition of words calls him in one word a false prophet whom the Hebrew cals a Prophet leaves him by spurious characters or properties to be detected false or illegitimate A false prophet or a false teacher may be so denominated in a two fold respect 1. As he teaches or vents lies and false-hood which is the most usuall and common acceptation of the word 2. As he teaches without a commission or calling Ier. 14. 14. Esay 9. 15. Ezec. 13. 2. c. 1. In the first notion he is a false prophet that teacheth lies or delivers forth the visions and deceit of his own heart which he covers over with Thus saith the Lord Ezech. 13. 6. Ier. 28. 2. and so fathers his false dreames upon God and his cheifest aime and care is not to sting the people but to feed his deluded followers with pleasing things and rather to tickle than to prick them Saying to Ahab go up prosper 1 King 22. 12. or God hath broken the yoke of Babylon Jer. 28. 2. which was the advantage that Ahabs false prophets had of Micajab and Hananiah had of Ieremy this observation the Scripture makes upon them Thy prophets have not discovered thine iniquity to turn away thy captivity Lam. 2. 14. and they thinke to cause my people to forget my name Ier. 22. 27. Whence it is that they are applauded and that all men speake well of them Luk. 6 26. They are wiser then to marre their owne markets by sharpe reproofes as a cutpurse is afraid to touch the quick with his knife lest he loose his prey The character of false teachers is answerable they are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lying masters speaking perverse things to Drus praet in 2 Pet. 2. 1. draw Disciples after them Acts. 20. 30. and speaking lyes in hypocrisy which they palliate over with It is written or the name of the spirit and are therefore called spirits of errour 1. Tim. 4. 1. as we are forbidden to beleeve every spirit 1. Iohn 4. 1. that is every doctrine though pretended to be from the spirit for men are cunning to lay downe their bastards at an honest doore and to pin them upon the backe of scripture being like to the false prophets in this mis-fathering of their doctrines as also in that other thing which is the bayteing of their hookes with sweet pleasing baytes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they allure as with a baite through the lusts of the flesh and wantonnesse 2. Pet. 2. 18. And they promise liberty ver 19. which are takeing things that it is no wonder there are many that follow their pernicious wayes ver 2. 2. In the second notion he is a false prophet who Jer. 14. 14. Ezech. 13. 6. runs indeed but is not sent I have not sent these prophets yet they ran Ier. 23. 22. They can say I have dreamed I have dreamed ver 25. but they have no mission and such a one is to be counted a false prophet b Molin Vates cap. 4. Sive vera praedicet sive falsa whether he preach true or false The character of a false teacher is answerable hereunto hee is one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe called or fills his owne hand so that the question is not what he teaches but by what warrant as Cyprian Cyprian in Epistola ad Antonianum said once to one that was inquisitive what doctrine Novatian did teach we need not saith he be carefull or curious to know quid ille doceat cum soris doat the like may be justly said of false teachers It s no asking what they teach since they have no calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to teach There are found in the new Testamēt I had almost said in England False Christs false Apostles false Prophets false teachers all these rankes are counterfeited as he is called a false Christ a false Apostle who pretends to be Christ or an Apostle is not so is he a false teacher who pretends to be a teacher and is not sent Nor is it any wonder that when once men do begin to looke for a new Christ or new Apostles or new Prophets they should in the next place fall to making of them that so their seeking may not seeme frustrate but because some are of opinion that preaching of the word is not so much an act of office as of gifts and that gifts and talents doe carry with them letters patents of commission to trade with them I must crave leave to bestow a few words upon it because it hath been generally received in the Church
very well understand by the last times not onely the times of the Gospell in generall but the time of Antichrists declining as well as of his arising and growth The last of the last times For as the last times of the Jewish Church after it had shaken off the captivity and idolatry were pester'd and infested most of all with haeresies untill Christ came with a new doctrine of the Gospell and untill the desolution of the frame of that Church so the last dayes of Gospell Churches having shaken off the second Babylonish captivity and idolatry shall be infested with these dangerous errours and haeresies and haply untill the very second comming of Christ or at least untill he shall gloriously declare himself in the destruction of the beast and false Prophet and in the calling of the Jewes These things being laid together doe cry aloud unto you to consider your danger and to hearken to the frequent inculcations of the Apostles in their Epistles in almost all their a 2 Cor. 11. 3. Epistles describing false teachers to bee like the Serpent that beguiled Eve branding them with the name of Jannes and Jambres Balaam false Apostles deceitfull workers ministers of Sathan c. stigmatizing their doctrins with the names of damnable haeresies doctrines of Devills c. Fortifying Christians with effectuall arguments and exhortations against the impressions and infections of such poysonous errours And if you looke upon those Epistles which were sent from heaven to the seven Churches you shall finde that the greatest part of those comminations in them contained are thundred forth against haeresies or doctrinall errours maintaining or cherishing as I may call them haereticall lusts there wee finde them b Revel 2. 2. that said they were Apostles but were lyers the c cap. 2. 9. 14. 15. 20. 24. blasphemy of such as said they were Jews but were the Synagogue of Satan the doctrine of Balaam the doctrine of the Nicolaitans the teaching and seducing of Jezebel the depths of Sathan c. The Churches are commended or the Angels of those Churches who found out these disguised seducers and kept the truth uninfected by them and those Angels or Churches blamed which d Revel 2. 15. had them e Vers 20. and suffered them in their bosome These things I offer to your serious and sad consideration you have not made use of the point as soone as you have said The Minister railes It s not my meaning to poure out all this that hath beene said upon every errour either preacht or followed in our times but to shew you that false teachers and haeresies must be and shall be in the Gospel Churches and to put you in minde what the Scripture saith concerning them and how much you are concerned to looke about you for I observe that men are not so jealous over themselves or so affraid of e corruption of their minds as they ought to be nor so sensible of sin in intellectuall errours as in morall corruptions and yet we know diseases in the head are mortall too and that a fish begins to corrupt and stink in the head and so throughout corrupt manners usually and naturally follow upon corrupt minds they that are not sound in the faith no wonder if they be not sound in the feare and in the wayes of God whither will this new scepticisme come and into what will it be resolved but into Athiesme when men begin to fall we see by experience that many fall from story to story till they come to the very bottom And therefore I exhort and beseech you all to that which the scripture exhorts and in joynes upon Christians who are in danger of being seduced by false teachers or their doctrines and that is to try the spirits whether they are of God 1. John 4. 1. To contend for the faith once delivered Jude 3. To beware lest you be carried away with the errour of lawlesse men 2. Pet. 3. 17. To turne away from such as creep into houses and lead captive silly women 2. Tim. 3. 5. 6. To avoid foolish questions which are unprofitable and vaine Titus 3. 9. To hold faith and a good conscience 1. Tim. 1. 19. To continue in the things that you have learned and been assured of out of the word of God 2. Tim. 3. 14. And lastly If there come any unto you and bring not this doctrine receive him not into your house neither say to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Epistle of John 10. 11. For he that bids him god speed is partaker of his evill deeds where the Apostle supposes that false teachers are men of evill deeds besides their false doctrines or that indeed their false doctrine is evill deeds in the plurall number and therefore not to be slighted off as a thing of the minde or mentall mistake onely you see that to countenance or encourage such teachers is to be partaker of their evill deeds and whatsoever credit you will give to the report of f lib. 3. cap. 3. Irenaeus concerning John his leaping out of the bath from Cerinthus or Polycarp his refuseal of Marcion his acquaintance yet the observation which he makes uponthose reports or histories is to be taken notice of that the Apostles and their followers would Tantum Apostoli eorum discipuâ—i c. Iren lib. 3. cap. 3. not so much as verbo tenus communicate with any of them that had adulterated the truth how much lesse should private Christians close with such seducers who are more likely to pull them into the water then they to pull them out Naturally wee are tinder too apt to take fire by their sparkes he that fishes with an haereticall bait may haply catch more in a moneth than some godly Minister shall bring to Christ with all his travell and paines as long as he lives for he hath the advantage of the bait and therein lies the odds of successe between preaching of errour and preaching of the truth I maruell saith the Apostle that you are so soone removed from him that called you into the grace of Christ unto another gospell Gal. 1. 6. there was the wonder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they were removed so quickly and the Apostles wonder may be ours also wee have been a people of as powerfull godlinesse as any in the world practicall divinity was improved to a great height of clearenesse and sweetnesse but I feare that I may truely say we were best in worst times wee held our cloake in the winde and now are laying it off in the sun A miserable declination from the life and power of godlinesse is come to passe within these few yeares our practicals our inward and close wayes of walking with God in faith and love are sublimed into fancies and vapour out into fumes of new opinions and which is worst of all we take this dropsy to be growth and conceive our selves to be more spirituall and refined because more ayry and
matter who were the Schismaticks when the second Councel of Nice set up Images into such honour and thereby put the Churches into combustion Doubtlesse the Councell was the Schismaticke who were the Schismatics when the reformed Churches after all means used were either driven out or broke off from the communion of the Church of Rome questionlesse the b Mornay of the Church cap. 10. Pope and his followers not the Protestants who departed from them as the Romans had a saying that when the Gauls had taken Rome and Camillus with the rest of the Patriots were at Veij then though the walls of Rome stood where they did before yet Rome was not in Rome but at Veij I shall not meddle with those Episcopal dissentions in the auncient Churches commonly called schismes nor those about the Popedome d Spalato lib. 4. de rep eccles cap. 11. thirty in number as they are reckoned Schisme simply and nakedly is a breaking off or breaking off from the communion of the Church upon such grounds as have no weight in the word of God to allow them as namely when c Schisma ni fallor est eadem opinantem atque eodem ritu colentem quo caeteri solo congregationis delectari dissidio Aug. contra Faustum lib. 20. et contra Cresconium grammat the same faith or doctrine in substantialls is held and there is accordance and agreement in them yet through passions and private ends or fancies there is offence taken at lesser matters of fact or order and so the divorce is made for such faults in the yoke-fellow as are farre short of adultery as if the members of any of the seven Churches should have separated because of some drosse in those Golden Candlesticks The Donatist who separated upon that principle that there was not true Church where good and bad were mixt and that the chaffe in the floore made the wheate uncleane or that the communion of the godly was blasted and polluted by the mixture of ungodly ones amongst them was in open schisme both in breaking off from the Churches of Christ upon that reason and in assuâ—eing liberty to erect new Churches onely which he called the true Churches of Christ Now for haeresy it is schisme and somwhat more as the Apostle implies and what is that majus quid as Tertullian calls it or that somewhat more the answere is given in that generally received saying of Terome haeresis perversum dogma habet Haeresy goes with a perverse opinion or errour in doctrine which I conceive to be a very truth though d Grotius in 1 Cor. 11. Grotius affirme that ex vi vocis it be nihil aliud quam schisma because the word haeresy in all authors from the first use of it hath signified a sentence or dogmaticall tenet or assertion as the severall Sects of Philosophers who differd in their opinions are i Jamblichus lib. 2. cap. 1. called haeresies and therefor e Jamblichus haveing written of the life of Pythagoras now saith he it remaines that I speake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning his tenets or opinions so the sects of Saducees and Pharisees who differd in opinions are called haeresies and the f Haeresin Syri vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrinam Drusius in Act. 24. 5. Syriake calls haeresy doctrine in which sense it must be taken Acts. 28. 22. this haeresy that is this doctrine concerning Christ is every where spoken against or contradicted and the Apostles Peter and Jude are expresse that these haeresies are brought in by false teachers and are opposite to the faith denying Christ Iesus the Lord and his redemdtion 2. Pet. 2. 1. Jude 3. 4. upon all which considerations and that as Tertullian elegantly saith haeresy is a degenerate thing which arises from the corruption and adulterating of the truth tanquam caprificus a papauere fici oleaster ex olivae grano c I am cleer enough that in haeresy there must be matter of opinion or doctrine and so the meaning of the Apostle in this place of the Corinthians is to shew that as there were already schismes amongst them and dividing into parties as their partiality affection and selfe-respects led them so there must be also haeresies or errours in doctrine which should fight against the truth of the Gospell patronize vitious and filthy lusts of the flesh to which both errours and lusts there would be some that would decline but those that were approved and sound-hearted would be made manifest among them and so I conclude that haeresy is a renting or tearing the communion of the Church as it is schisme and a subverting of the doctrine of truth and holiness as it is haeresy like sedition in the common wealth for schisme as one saith is an ecclesiastical sedition when it is not only made against the faults of some persons or their miscarriage in government or some abuses in fact but ariseth from principles or errours opposite and destructive to the fundamentall lawes and justice of the Kingdom The second place is that Gal. 5. 19. 20. The workes of the flesh are manifest which are adultery fornication c. Seditions heresies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated divisions Rom. 16. 17. is here translated seditions seditions or divisions and haeresies may well be set together for they goe together haeresies are workes of the flesh manifest workes of the flesh The workes of the flesh are said to be manifest either because they are the product and fruites of that inward corruption called flesh and are the tokens and markes of a carnall man or because they may be discerned and knowne by the g Mr. Perkinâ— in Galath 5. light of reason and of a naturall conscience except the light be by strength of lusts extinct or by the judgement of God darkned or put out Divines usually from this place doe prove against the Papists that by flesh is not onely meant the sensuall appetite or inferiour faculties of the Soule but the higher also as the minde and judgement because haeresy is an errour of the minde and so no doubt it is though it may be called carnall also in respect of those fleshly lusts or ends which carry men thereinto and are exercised under the patronage thereof Austin sometime saith that in his judgement it either not at all or very hardly can be regularly defined b Aut non omnino aut difficulter c. Aug. ad quod vult deum in proefatione what makes an haeretick but he comes very neere it in another place saying hee is an haeretick in my opinion who for some or other temporall profit especially his owne glory or dignity doth either beget i Deâ— viâ—â—â—â—aâ—e â—redendi cap. â— â—ui 〈…〉 commodi maxime â—â—â—riâ—â— principatusque sui gratia c. or follow false and new opinions The Scripture notion of the word haeresy runs very much this way and it is to be feared that mens selfe ends wealth eminency
of second and third magnitude like stones in a building which be next unto or upon the foundation what these are which are precisely fundamentall and what is the boundary of them and by what certaine measure they must be measured if it exceed not my skill to determine as I dare not say but it may yet it is a worke beyond my time This only I say to the point in hand That the formalis ratio or nature of haeresie as it is distinguisht from schisme and fleshly lusts is rightly stated to consist in an errour or assertion contrary to and destructive of the faith and the degree of pravity in the errour is correspondent to the degree of impor tance of the truth that 's destroyed by it ordenied 2. The vulgar and indeed abusive acceptation of the word is an infamy or reproach which usually men flinge in the face of others at random that are not of their opinion and it s too true as a learned man saith that haeresie and schisme are two theologicall scare-crowes many times set up to scare people and affright them The strongest party of the two commonly cries out of haeresie the weakest party cry out of persecution so the Papist puts a marke or brand of haereticall pravity upon and calls all Haeretickes who are opposite to their c Spalato lib. 1 cap 10. false doctrines or filthy lusts Haeresie was taken in a large sense when the d L. Cooke his Institutes Lollards were indicted for haeresie because they held it not meritorious to goe in pilgrimage to Saint Thomas or Mary of Walsingham or when Virgilius Bishop of Saltzburg was condemned for the haeresie of holding that there were Antipodes e Apology cap. 7. Bellarmine tells K. Iames that for all his beleeving the Scriptures the three Creeds the foure great and generall Councells yet he might be an Haereticke and his meaning was because the Popes infallibility or supremacy was not in any of the Kings Creeds As the intollerable abuse of excommunication formerly made no man to value it above the price at which he could buy it off so the abuse of this name and throwing it about at randome makes it not regarded which yet is a fearfull thing in it selfe and bringing swift destruction It hath been stretcht too farre to be a brand stigmatizing true beleevers and to scare men from prying into the trueth by making it odious and it is shriveled and shrunke up too much even almost to nothing by such as are affraid to hit themselves by defining it but is there not such a thing is there not such a damnable sin why then doe such horrible sins as the sin against the holy Ghost and the sin of haeresie lye like a terra incognita undiscovered unpreacht against Seeing there is to be found in Scripture especially in the Apostolicall Epistles so much said in description of and for caution against damnable haeresies and doctrines and the false teachers which privily bring them in and bring upon themselves and many that follow their pernicious wayes such fearfull destruction That which now remains is to draw up that which hath been said into matter of use and application And first let me speak to you all who professethe Use 1 trueth of the Gospel of our Lord Jesus Christ that you would be Protestants once again by declaring your selves against the heterodoxies dangerous errors of the present times for the infection spreads by reason of many that goe abroad with running sores upon them and if the Apostle when hee gave all diligence to write to beleevers of the common salvation thought it needfull for him to write to them and exhort them that they should earnestly contend for the faithonce delivered to the Saints upon this ground and reason that there were certain men crept in unawares c. Jude 3. 4. You cannot thinke it impertinent and unseasonable at this time to be exhorted to the same earnest contending for the faith for you are beset with danger on all sides the contagion is epidemicall many are distracted with here is Christ and there is Christ and are mis-led into pernicious wayes yea even some that seemed to be good eares of come are mil-dewd and almost blasted I doe therefore exhort you to consider the danger as you may easily summe it up from that which hath been said for you have heard i that there shall be false Teachers amongst you weneed not say there shall be but more suitable to our owne condition wee may say There are as it s said 1 Iohn 4. 4. many false Prophets are gone out into the world you see they are gone out I would we might see that they were come in againe 2. That these are they who bring in damnable haeresies they goe out to bring these in they are ring-leaders or as Tertullian said of Philosophers the patriarchs of haeresies 3. That they bring in these damnable haeresies privily they spawn first in quaeries or plausible beginnings the greatest Crocodile did at first lye in an egge a Franzius historia animali um Paulo majus anserino little bigger then a goose-egge b 2 Cor. 11. 15. themselves are transformed as Ministers of righteousnesse c 2 Pet. 2. 3. Rom. 16. 18. their words are composed and good their speeches are faire their artifice is d Eph. 4. 14. full of sleight and cunning craftinesse and therefore they creepe at unawares not onely into houses but into mens bosomes also 4. That haeresies are damnable and destructive poison though given in honey they arise and are made up coede Scripturarum as Tertullian saith by felling downe the goodly timber of the holy Scriptures e 2 Pet. 3. 16. wrested to the destruction of them that wrest them they turne grace into lasciviousnesse deny the Lord Jesus Christ overthrow the faith subvert the soule carry men down the stream of lust and liberty and so bring swift destruction 5. That many shall follow these pernicious wayes f Rom. 16. 18. the simple are deceived the learned are given up to g 2 Thes 2. 12. strong delusions the unstable are carried about like children with every h Eph. 4. 14. wind of doctrine Those that by profession of the truth had escaped the pollutions of the world are againe i 2 Pet. 2. 20. entangled and overcome and so the latter end of many that are carried away either by speciousnesse of errour or liberty of lust is worse then the beginning 6. That the last times shall be most of all infested with these pernicious errours k 1 Tim. 4. 1. The spirit 1 Jude 17. 18. speaketh expresly that in the latter times some shal depart from the faith giving heed to seducing spirits the Apostles have foretold that there shall bee mockers in the last time and by this saith m 1 John 2. 18. the Apostle we know that it is the last time because there are many Antichrists and wee may
aside as well as that ceremony of laying the Bible on the head which is spoken of in the a Concil Carthagin 4. c. 2. counsell of Carthage concerning imposition of hands in the generall this I say that it is not a thing to be slighted as an outward rite incongruous to the spiritualnesse of the Gospell for its one of those which the Apostle calls the doctrine of the beginning of Christ and the foundation Heb. 6. 1. 2. and for the particular place it hath in ordination let it first be settled agreed that the ministry being an office or calling hath some way of entrance into it appointed by him that hath appointed the office that there is a separation of men thereunto or manner of their constitution ordination that is a potestative mission as some expresse it and then the modus is to be inquired into as touching which it is argued that ordination by imposition of hands as contradistinguisht from the election of the people is not essential to the māner of entrance Es-sentiall is a great word Baptisme the Lords supper are not essentiall to the being of a Christian or to salvation so as the privation of them should damne the soule and yet are of excellent use and cleare institution It may suffice that there is so much in the word for ordination as that the way of the word in that case is neither to be laid aside nor receded from nor maimed The engine planted for battery and overthrow of ordination is the election of the people that is the id ipsum wherein the separation of a man to the ministry doth consist and yet we read of a separation unto God for the worke of the ministry by fasting prayer and imposition of hands without any election of people Act. 13. 1. 2. I am of b Lib. de rep eccl 2. cap. 2. para◠12. Spalato his minde that this was not a separation to an office which Paul and Barnabas before had not but that it was a separation unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the worke of the Ministry is cleere enough and what was that worke but the preaching of the word and ordaining of elders Acts. 14. 23. 24. 25. 26. If any man can shew throughout the New-Testament that any did impose hands for separation of men to the office or worke of the ministry but onely such as were in office themselves Apostles Evangelists Eldership and these Teachers and Prophets at Antioch or that the election of the people is the id ipsum of separation let it be done or let us have lesse dictating and lesse begging for by the way let me tell you wee live in the beggarliest age that ever was I meane for begging of the question And if the meere election of the people be sufficient what neede was there that the Apostle should leave Titus in Crete for this cause that hee might ordaine Elders in every City Titus 1. 5. For if it be said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mightest ordain be no more then that thou mightest ordain be no more then that thou mightest looke on while the people did it Then why may not Pharaoh of whom it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee constituted Joseph Governour over Aegypt bee said to looke on only while the people did it And what need was there that Paul and Barnabas should be separated and sent forth to ordaine Elders in every Church Acts 14. 23. If the Churches election had beene the id ipsum of ordination And why are the characters and qualifications of Elders and Bishops given and described to Timothy and Titus 1 Tim. 3. Tit. 1. Not so much to the people by which they should proceede in their elections as to them who were appointed to ordaine them that they might not lay on hands suddenly 1 Tim. 5. 22. In which place laying on of hands as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Hebrews is put for ordination and so is not election by the people any where found to be As for Cases and instances of a people cast up in some remote Island or the like may not they chuse a Minister and he perform the office without ordination such cases may bee formed to overthrow any common rule or law of Ministery or Magistracy either It 's said that an a Exceptio firmat regulam in non exceptis exception strengthens a rule overthrows it not for then there could be no rule of any thing because every rule hath some exception set the Heteroclites by themselves and let the rule stand If David eate the Shew-bread or the Levites performe that office which belongs to the Priests 2 Chron. 29. 34. with Levit. 1. 6. in case of necessity there is no more can be said but necessitas quod cogit defendit that which necessity commands it defends That the holy Ghost was given by the imposition of the Apostles hands I say the Apostles Act. 8. 18. is true but no argument against laying on of hands by the Eldership in ordination for there were divers reasons and occasions of laying on of hands besides in ordination and other hands were laid on in ordination than could give the holy Ghost The Levites had imposition of hands a Fagius in Chald. paraph. in locum tanquam in sacrificium Numb 8. 10 11. as upon a sacrifice dedicating them to God and his service And so in the New Testament it was used for separation of men to the worke or office of the Ministery but there is no miracle wrought nor is the holy Ghost given nor any inward grace The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace seems somewhere to be put for office as Rom. 1. 5. b See Rom. 1. 5 15. 15 16 Gal. 2. 9. Grotius Beza Dieu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace and Apostleship that is the grace of Apostleship in this sense as Beza saith if that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or grace be taken 1 Tim. 4. 14. Then may it be said to be given with imposition of the hands of the Presbytery As for election by the people which is by some cryed up as the All in All in this point though I have nothing to say against the lawfullnesse of it where it 's duely conditioned yet if any shall plead the necessity of it as essentiall to the calling of a Minister I should not stick to say that there is clearer evidence in Scripture for ordination of Ministers by imposition of hands then for election by the people That word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 14. 23. out of which it is expiscate after a man hath made the best of it will leave him to beg the question for there appeares in it no act of the Church at all but whatsoever it signifies it refers wholly to Paul and Barnabas who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordaine Elders for the Disciples and therefore without endangering not only the sense but the grammer of the Scripture
have their true shape 3. These that bring in these damnable haeresies doe even deny the Lord that bought them and here I might take in hand two sorts of opinions The first is that of the Socinians who deny that Christ by a proper satisfaction made to the justice of God did buy or purchaseus To these the singer of the Text seemes directly to point for they not only deny the Lord Christs theanthropie but his redemption by way of purchase The other is that of f Lutherani alijque some that hence inferre an universall redemption because that these that bring upon themselves swift destruction are said to bee bought by f Christ of both which points I cannot say a little without speaking much and therefore shall hold me to my subject in hand wee may partly perceive by this expression what damnable haeresies are for it s said that they who bring them in doe even deny the Lord that bought them If they deny Christ the Soveraigne Lord o See Jude v. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by everting his person or natures If they deny his redemption and so evert his office whether his Lordship or his redemption bee denyed the haeresie is damnable and the word denying seems to me to imply that the proper naure of haeresie is to bee g Spalato ostensio errorum Suaresij cap. 1. euersive and overthrowting It consists not properly in additions to the word saving so farre as those additions are overthrowing the pillars and foundations of truth that is Christ the Lord that bought us or the like to it for if hay and stubble be built on this foundation 1 Cor. 3. 12. because they doe not overthrow it or shake and shiver it therefore though they be errours yet they are not haeresie Non omnis error est haeresis saith h Ad quod vult deum in praefat August Austin every Errour is not haeresic and therefore i some distinguish of doctrines Weems Treatise of the 4 de generate sons pag. 180. or errours thus some are praeter some are circa some are contra fundamentum that is as Austine saith some touch not some shake and some raze the foundation The weight and valour of doctrines must be reckoned by their proximity or nearenesse to the fundamentals for it is in the Consanguinity of doctrine as Tertullian calls it as it is in kindred the neerenesse of kindred is to be measured by neernesse to the stocke This denyall of the Lord that bought them may be either expresly conceptis verbis and so with a little more height of expression may amount to blasphemy but haply these in the text who used composed wordes were not so blacke mouth'd or this denyall may be interpretativè and by consequence and the consequence is either from their doctrines or a consequence of fact also from their course or conversation The consequence from their doctrines if it overthrow the faith must not be drawn out into a long chaine and farr fetcht least by that meanes every errour be made haeresy but the consequence must be neere and close so that you may be able to say this or that doctrine or opinion at the next remove or at a very neer distance denyes the onely soveraigne God and our Lord Jesus Christ Jude 4. the battery may strike off a tile or make a hole in the wall but except it be neere will not overthrow the foundation for as from every branch of a great tree one may goe or move to the root yet the cutting off of any twigge or branch is not a cutting down or rooting up the tree so though all branches of truth have continuity with the fundamentalls or principles yet the deniall of every truth is not a razing or overthrow of them I instance in the great principle Christ Jesus is the Lord that hath bought us not because there are not other which being denyed faith is overthrown but because it is the instance in my text and in Jude 4. and also because principles lie so close together and are so concenterate that an errour which routs one routes another by immediate consequence I will give one instance or two Suppose the resurrection future bee denyed this overthrowes the faith 2 Tim. 2. 18. and see how the consequence immediately shatters all principles 1 Cor. 15. 13. If there be no resurrection of the dead Then is Christ not risen Then is our preaching vaine Then is faith vaine Then beleevers are yet in their sins Then the dead in Christ are perisht vers 14 15 16 17 18. Or suppose the Law bee brought into equipage with Christ for justification marke the consequence If so saith the Apostle then Christ shall profit you nothing Gal. 5. 2. Christ is become of none effect unto you verse 4. Yee are fallen from grace and I make no doubt to say that those of the Galatians who for their carnall ends Chap. 6. 12 13. did breake the continuity and communion of the Church by giving themselves up to this opinion were haereticks not while it was an opinion in debate or controversie but when it grew into a ripe Impostume in such as adhaered to it and do but observe in both the instances given by how immediate consequence the denyall of the resurrection or the contemperament of the Law with Christ doe overthrow the fundamentall of Fundamentalls Christ Jesus in respect of his redemption or office For that which I call consequence of fact from the course or conversation of Haeretickes I observe that both the Apostle in this Chapter and Jude in his Epistle who follows the same thred in his description of them do characterise them by the Iusts and fleshy courses wherein they live Jude speaks of false teachers as is evident by that he exhorts Christians to contend for the faith because certain men were crept in privily or unawares vers 3. 4 He exemplifies the destruction of these by the same examples of the Angells that fell and of Sodome and Gomorrha He drawes out their picture in the like foul colours and in the fourth verse calls them ungodly men turning the grace of God into lasciviousnesse and denying the onely Lord God and our Lord Iesus Christ And though lusts of the flesh as adultery and the like cannot be called haeresie a 〈…〉 de Eâ—cl lib. 4. part 2. cap. 1. Morton in 1 Cor. 11. 18. yet if a man professing Christ shall chuse such an opinion or doctrine as doth patronize and maintain those lusts and so walkes in a course of sinne under the protection of such an opinion or tenet as is contrary both to faith and holinesse that comes up to the Scripture-description of haeresie for so these false teachers that bring in damnable haeresies are said to allure through lusts of the flesh and much wantonesse ver 18. and to promise liberty as likewise those that are entangled in their errours doe turne from the holy Commandement and turn to their former vomit
3. they are laid together by a very learned hand the result and summe will be this that election had the force only of a nomination presentation postulation or consent so as a Minister could not bee obtruded invitae ecclesiae upon a Church whether it would or no if they were able to put in a just exception against him for which end the person to be ordained was first to be proclaimed or as I may say asked in c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Chalced. can 6. the Church for the very reason of Cyprians d Cyprian Ep. 68. Eâ—it Paâ—n speech that the people principally have power to chuse the worthy or refuse the unworthy is rendred in the same Epistle that they do fully know the life conversation of every man And therefore it is e Diatrib cap. 11. injudiciously spoken that ordination necessarily follows election for an irrational or meer arbitrary dissent when no just exception could be put in bar against a man could no more hinder a mans ordination then such a peevishnesse now a days can hinder the marriage of one whose name is publisht in the congregation Ab ordinatoribus plebs docenda non sequenda saith Caelestinus The cloze of this point might well have beene an Apology for speaking so much of it in this place had not the Text led me to say something and the necessity of the times together with the present occasion constrained me to this prolixity For the office of the Ministery and the power thereunto belonging are very much undervalued and laid very low by many who differing among themselves in principles doe as in a common interest joyn together to cry downe and degrade them In order to a two-fold liberty The one is the liberty of prophesying or preaching as any man is able to set up the trade in opposition to which they conceive the Ministers do stand for their own livings and power sake The other is the liberty of their lusts and ways of loosenesse and these are such upon whom the feare of the Ministery is fallen whose Spirit cannot bear too free reproofe nor their courses a too close observation And hence it is that some of them having learning doe set their wits on worke to rout this office and the power thereof by bafling the evidences of the word and endeavouring to dispute the Scripture out of doores which though God hath not pleased to deliver Systematically in a way of absolute precept or demonstrative clearnesse in every particular yet ought to be regarded in the hints and consequences and implications which afford foot-hold to a good conscience and not to be out-wrangled for our ends and lusts sake as being the becke of that great God who is able to becken us all into nothing others that calculate by the Ephemerides of policy doe discover or imagine future inconveniences which may arise from the indiscretion passion weakenesse of the Ministers and if they will but goe on to play that Cannon a little further they shall find it will batter and overthrow all Magistracy or any government that is managed by men others whose tongues are sharper then their arguments fall foule upon the ministry and poure treble contempt upon it in lieu of double honour never was ministry more blessed and witnessed unto from heaven by the successe and fruitfullnesse of it in bringing in and bringing up a people unto God though some of their chickens are caught and carried away by kites or have forsaken them as duckes forsake the hen that hatched them never more contemned That which the f Collat. Carthag 3. Donatist objected sometime to Austin is now rife againe tu quis es Filius es Ceciliani an non who ordained you you are the brat of Cecilian are you not whom they pretended to be a traditor or to have given up the holy Scripture to the fire so they say to the Ministers whose sons are you is not your pedigree by lineall descent from Antichrist is not he the top of your kin he that hath but halfe an eye may see the reason why the Wolves would have the Sheep to quitt their dogs The ministry if encouraged and supported to doe their duty will be next under the Parliament who we hope will doe theirs the greatest bulwarke or banke against the inundation of errour haeresy and blasphemy whose increase is the occasion of this humiliation It is the lot of the Ministers of the reformed Churches to be grund betweene two Mil-stones in the first reformation the popish Champions fell pell-mell upon the calling of the a Non missi non vocati non consecrati Bristow motiu Ministers of the reformed Churches pretending it to be null ac proinde nulla ecclesia and consequently saith b Non ab episcopis ordinati ac proinde nulla ecclesia Greg de Valentia Tom. 4. disput 9. quest 3. punct 2. in fine Gregory de Valentia the Churches no Churches because they were not ordained by Bishops The same conclusion is now undertaken That the present Ministers in this Church are not lawfull Ministers upon a medium quite contrary that is because they were ordained by Bishops nor are those who are ordained by Presbyters in much better account with the objectours for they are in the same line of pedigree being but once more removed from the stocke great-grandchildren to the Pope The cauills of the Papists have been long agoe laid to sleepe by the answers of c Mornay of the Church chap. 11. Sadeel de legitim vocat Minister reform eccle 〈◊〉 Minist Anglicano learned men who have distinguisht betweene the corruptions in the persons ordaining or in the fieri of ordination and the substance and validity of ordination in facto esse and the very same answers which were made for the first reformers and the Ministers ordained by them are of as full force for the Ministers now in being with us and the Ministers ordained by them nor can our Ministery fall by this argument now used against us without the fall of all ministery in the Churches of Christ in all times and places where Bishops had a hand in ordination and if the Scripture doe settle the power of ordination in a Presbytery or in the Elders of the Church it can never be made good that a Bishops hand who is also a presbyter being joyned with others can anull the ordination as neither is Baptisme a nullity because administred by a Bishop and haply with some corrupt ceremony used in the administration thereof I proceed to the second point which I will touch but breifly and reserve the use of both and of that which followes untill the close of all These false teachers are they that bring in damnable Heresies Doctrine 2 Stuprant veritatem adulterio haeretico Tertull. de praescript They defloure the truth by haereticall adultery not onely those that teach without commission but such as have a calling to teach doe by doctrines
of errour bring in damnable haeresies as it s said Acts. 20. 30. Also of your own selves shall men arise speaking perverse things to draw Disciples after them-They called Paul because he was a zealous teacher of the Gospell a ringleader of the sect of the Nazarens Acts. 24. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one that is the first man of the ranke it is a military word and I wish that our military men had not transfused errour into the severall parts of our body If it be said that many of those who are charged with teaching of errours or haeresy are holy men I answer that a holy man cannot easily be a haeretick nor are all the errous of holy men to be called haeresy though they may be Hay and Stubble upon the foundation but it hath been observed of old that some haeresiarchs or heads of haeresy have been well reputed for strictnesse and unblameablenesse of life we learn out of Austine that a Pelagij nomen non sine laude aliqua posui quia vita ejus a multis praedicabatur Retract lib. 2. cap. 33. Pelagius had a very good testimony and Scripture tells us they come in Sheeps cloathing and speake lies in hypocrisy Lies would not take if they were not coâ—â—ended by the holinesse of the person and guilded over as a rotten nutmegge with gold There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or transformation of Satan into an Angell of light of false Apostles into the Apostles of Christ of Satans Ministers into the Ministers of righteousnesse 2 Cor. 11. 13. 14. 14. and therfore we must not measure or judge of b Ex personis fidem an ex side personas Tertull. de praescip faith by the person but of the person by the faith Truth may be as a Iewell in a dunghill and errour carried as Hanniball carried his poyson in a Gold-ring That horse of superstition and idolatry upon the back of which the Divell hath in former times made warr against the Church is slain under him and now he is mounted upon a fresh horse of another colour called liberty of opinion falsely called liberty of conscience Le ts not be ignorant of his devices I passe on to the second part of the text The seed which these false teachers doe sow and the text saith They shall privily bring in damnable haeresies even denying the Lord that bought them in which wordes we take up these three things 1. That haeresies are damnable 2. That damnable haeresies are brought in privily 3. That those which bring them in doe evendeny the Lord that bought them I shall first open these in few words and then come to the investigation or searching out what haeresie is which is here by the Apostle called damnable 1. First you see that haeresies are said to be damnable or destructive Haeresies of destruction as it s said Psa 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of bloods that is a bloody man but why should haeresies be emphatically called haeresies of destruction for is not all sin of damnable guilt and is not death the wages 〈◊〉 sin as sin It s true And yet as Judas that was an Apostle and an eminent Disciple of Christ and betrayed and sold him for money is called John 17. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of destruction and as the Antichrist is also called 2 Thes 2. 3. the man of sinne the sonne of destruction because under Christs name and colours he fights against him and serves his own lusts upon the profession of his name and so shall fall under more eminent and remarkable destruction So Haeretickes who professing Christianity and the name of Christ doe denye him or adulterate his trueth for their owne ends and lusts shall come under more heavy and sore damnation which is aggravated by that expression Swift destruction which shall fall upon their heads violently and unexpectedly for their judgement lingreth not and their damnation slumbreth not vers 3. And that it may appeare that God had an eye of wrath and vengeance upon this kinde of men long agoe It s said by our Apostle here vers 3. their judgment now of a long time lingreth not and by Jude vers 4. that they were of olde ordained to this condemnation or judgement which new and unusuall expressions or aggravations of the destruction of this kinde of men doe give sufficient reason why haeresies are called haeresies of destruction whether the word damnable be restrictive to some haeresies as implying that there are some that are not damnable or whether it be descriptive as describing what haeresies are c Gerard in locum in suo genere in general must be answered and resolved by the definition or description of haeresie what it is and if we either looke at that description of it which is implied in this Text to bee a denying of the Lord the Redeemer or which is given of it in any place in the Apostolicall Epistles we shall find that in the Scripture acceptation description of haeresie All haeresie is damnable not that every Haeretick is certainly and peremptorily damned for then I see no more reason for admonishing an haeretick then for praying for one that hath sinned a sin unto death even Judas called the son of perdition had hee had as some of the Ancients say Peters repentance might have found forgivenesse as he did but there is this marke set upon haeresie that we may all heare and feare and doe no such thing 2. Damnable haeresies are brought in privily words of this decomposition as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe signifie insinuation these tares are sowne while men sleep in a clancular or subtill way whereof men are not aware as it s said Gal. 2. 4. False brethren d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. 4. at unawares privily crept in and Jude 4. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 4. Certain men are crept in privily meaning Haeresy-masters or false teachers Haeresie is modest at first and insinuates as the Serpent into Eve by subtle fetches and quaeres yea hath God said Gen. 3. 1. or by sweete promises and inducements ye shall not surely dye ye shall be as Gods your eyes shall be opened vers 4. 5. So it s said vers 3. they shall make merchandize of you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fine forms of speech words composed for the nonce The Apostle observes that there is a subtilty or as you might say a mystery in this Trade of corrupting mens mindes from the simplicity that is in Christ 2 Cor. 11. 2. Eph. 4. 14. And sometimes they worke by the wife as the Serpent did to give her husband the apple they draw men as Juglers doe a pieoe of mony with a fine invisible haire and never bring forth the portenta of their opinions until their sigmenta have made the way they mixe their drosse among good silver and lap up errour in the pap of truth that some parts of the monster may