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
and wallowing in the mire vers 20. 21 22. and so the shipwrack of faith and the putting away of good conscience 1 Tim. 1. 19. goe both together and therefore the Nicolaitans whose doctrine was hatefull to Christ Rev. 2. 15. and whose lusts and filthinesse maintained by their pernicious doctrine a Iren. lib. 1. cap. 20. Clem. Alex. lib. 7. Strom. were monstrous can bee accounted no other then damnable Haereticks and we may judg the like of others of the same stamp being the very persons as is b Epiphan haeres 26. Beza in Revel 2. 15. Quiros in Judam conceived by good Authors whom both Peter and Iude describe as turning the grace of God into lasciviousnesse and denying the onely Lord God and our Lord Jesus Christ Iude 4. So much for the opening of the three points which you may if you please bind up together into one That false teachers shall privily bring in damnable haeresies even denying the Lord that bought them Now we come to search out what Haeresie is The word haeresie is of Greeke originall and is often translated Sect not o Justinian in 21 et 2. a secando from cutting but a sectando from following as being a way which men chuse to follow as it s said The way which they call haeresie Acts 24. 14 A way of worship or doctrine for so he saith so doe I worship the God of my Fathers beleeving c. It appeares to be an act of the will electively pitching upon such a way For the word it selfe signifies election comming not from b Martinius lexicon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to expugne or lay waste though that be proper enough but from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chuse or adhere unto and therefore the Septuagint Levit. 22. 18. 21. translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 free-will offering by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 election or free-willednesse The Rabbins call an Haeretick c Drusius de 3. sectis Judae lib. 1 cap. 2. Grotius in Tit. 3. 10. Nic. Fuller Miscellan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in f Gen. 1. 12. Levit. 11. 22. Scripture signifies a kinde or species and so they denote a man to be an Haereticke who leaving the common road or way of faith and Doctrine sets up and followes a particular way of his own e Elias in Tishbite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without law that will not bee bound up by the rule but runnes out into his owne way and g Nic. Fuller miscel sacra lib. 2. cap. 3. some derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehem. 9. 17. Exod. 22. 16. signifying to refuse or deny as if you would say a renegado or denyer of the trueth This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 while it kept it selfe among Philosophers Physitians and other Professors of knowledge and learning past for an honest word but when it came into the Churches quarters and was taken up by Christians it became branded stigmatized and odious It s used about sixe times in the h Acts 5. 17. 26. 5. 15. 5. 28. 22 24. 14. 24. 5. Acts of the Apostles and whether it may not in some of those places at least bee taken in good part or indifferently shall not bee my dispute at this time But when you finde it in the Epistles Apostolicall and in the Gospell Churches it hath not a jot of good savour in it but carries a marke of iniquity and infamy upon it In those Epistles it is used about i 1 Cor. 11. 18. Gal. 5. 20. Titus 3. 10. 2 Pet. 2. 1. foure times expresly and because I would not make a definition which you might say is mine owne and so slight it I will lay before you the Scriptures that speake of it that you may in their light see what it is The first place is that 1 Cor. 11. 18 19. I hear that there bee Schismes among you and I partly beleeve it For there must bee also haeresies among you that they which are approved may be made manifest among you The Greeke Interpreters take Schisme and Haeresie in this place for both one in a manner and understand not by the word Haeresie any matter k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrâ—â—â— Oecumen in â—â—cum dogmaticall or of Doctrine but others l Beza in loc argue from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also There must also be haeresies that they are distinct and that though haeresie include schisme yet schisme doth not include haeresie and to mee it seemes that they are neare a kinne because the Apostle rises from one to the other saying there are schismes there must also be haeresies but they are not collaterally a kin for by the ascent haeresie seems to be the greater For there must bee also haeresies into which those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not m Neque enim eos probatos intelligi jubet qui in haeresin fidem demutant Tertull. de prascript easily fall but are made the more conspicuous or manifest for soundnesse and integrity That we may find the true nature of haeresie let me in few words declare what schisme is The word schisme imports a rent or division of things that were or should be in continuity and undevidednesse and as it s taken in the matter of Religion it signifies a rupture in the communion or from the communion of the Church upon unnecessary and unwarrantable causes and grounds A causelesse breaking or breaking off from the communion of the Church in matter of worship or Religion Society and communion are of great importance the evill of schisme is answerable to the good of society and communion we are to judge of schisme by the cause of it For if it bee upon a cause which the Word warrants not it is a sinne of high nature Cameron de Schismat Some distribute it into two sorts or parts b negative and positive Negative is the very rupture and breaking off positive is the coalition of the parts rent off into new bodies or associations under other Pastors and Teachers The formality of schisme consists in the secession or negative part though the coalition into new bodies which was called the setting up altare contra altare may make it more obstinate and pernicious Now I say the cause must rule us in judging of it For as it is not the party which separates that makes the Divorce but the Adulterous party which gives the cause And as Mornay saith it is not the man who commences or begins the suite which makes the trouble but he that detains the right So they are the schismaticks who give the just cause of separation from them what a hurry was made in the Church by the paschal controversie wherin a Tract of schis page 5. as one saith both parties might beschismaticks dividing themselves asunder upon so triviall a
interests have too much ingrediency into their opinions in these times the Lord will discover and blast the doctrine which he hates and them also that hold up such opinions as are under his 〈…〉 and haply against the conscience also of those that follow them for their private and unworthy ends The third place is that Titus â— 10. 11. A 〈◊〉 that is an haeretick after the first and second adâ—â—â—iâ—â—on reject Knowing that â—e that is such iâ— subverâ—â—â—â— and sinneth being condemned of himselfe In the former verse there is an exhortation to avoid foolish questions and genealogies and contentions and striveings about the Law because they are unprofitable and vaine and then it followes A man that is a haeretick c. whence the a Examen censurae pag. 272. and 280. Arminians interpret an haeretick to be one that makes contention and division upon trifling and slighty questions who is condemned of himselfe because he litigates and makes a stirre about such things as himselfe knowes to be of small importance but I conceive the matter not to be so slighty as they would make it for it is said of such a one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is subverted as a Ship that turns up her keele or a house when the foundation is turned topsy turvy and therefore Deut. 32. 20. where the extreamly desperate estate of a people at last cast is exprest the Greeke renders it by the word used in this text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is a people turned upside downe or subverted which also the b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subvertit us cum superior pars in â—mam vertitur Avenarius Hebrew word imports both in this place and else where and so haeresy is concluded to be a subversive thing and not a peevish litigation about slight questions as the Arminians would put it off but thus much may be collected from the cohaerence that a man may be denominated an haeretick for doctrinall and dogmaticall errours holden and contentiously defended and maintained and it is observed by some that wordes of this forme and termination as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signifie an aptitude or readinesse and so the c Cameron myrothec cui volupe est tueri falsas erroneas opiniones word in the text signifies one that with complacency and choyce adheres to such errours but the greatest doubt is what is meant by those wordes he sinneth being condemned of himselfe which d Chrisost in Titus 3. 10. 11. Chrysostom refers to the admonitions precedent for in that such a man hath been admonisht he cannot reply in his owne defence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. no man hath shewed me my errour no man hath better instructed me and so hath his mouth stopt and is condemned of his owne conscience and it is not to be denyed that very many interpreters both ancient and moderne by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe understand a man that is convinced in his owne conscience that he erres and that he goes contrary to his owne light sciens volens but this interpretation is by e Minus Celsus pag. 13. Estius in locum cum multis aliis many disallowd and argued against that moderate and sweet breath'd f De Arrianis lib. 5. Salvian speakeing of the Arrians saith Haeretici sunt non scientes apud nos non apud se quod illi nobis hoc nos illis c. They are Haereticks but not knowingly with us they are but not with themselves And indeed the word in the text doth not necessarily carry so farre as that an haeretick is condemned of his owne conscience but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a man taught of himselfe without a Master so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a man condemned of himselfe not merely misled by others to whom he hath given up himselfe blindfold but as one that hath electively taken up and with a fixed self-will is resolved to persist in his errour and way which he thinks to be truth and that he doth Godgood service in holding on in it there are two things that may be cleerly taken up 1. That it is made the character of an haeretick to sin because condemned of himselfe 2. That another man may know that he is subverted and sins being selfe condemned for ' its said after admonition reject him Knowing that he that is such is subverted c. But how shall this be known Is it because he sins against common notions or principles within the ken of natures light This restraines haeresy which is a subverting of the faith onely to that which is contrary to light of nature which light of nature may bee in some particular so defaced like a superscription on old coyne that though I may know he sins yet he is not convinced in himselfe Is it then because he takes an opinion for his lusts sake and private ends against his light and knowledge Then indeed he sins because condemned of himselfe but how can another know it It rests therefore that an haeretick rejecting admonition may be said to be condemned of himselfe because hee chuseth his owne errours and rejects the truth and so interpretative that is vertually and by consequence is condemned of himselfe as they who thrust away the word from them did judge themselves unworthy of eternall life Acts. 13. 46. Here is as you see an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or selfe condemning without conviction of conscience or knowledge of their own sin in it The fourth place is the Text which we have in hand and this whole chapter compared with the Epistle of Iude in both which haeresy is graphically described as hath before been opend That which remaines to be done is the drawing up of that hath been said concerning the meaning of the word or the explication of the things out of the Scriptures alleaged into a result and that is this The Scripture seemes to make haeresy a complicate evill in which there is these three things whether all of them essentiall ingredients or some of them be usuall attendants or concomitants I dispute not 1. Dogmaticall or doctrinall errour even over throwing the faith or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 2. 18. Funditas ever tunt solo equaâ—t subverting the pillars and foundations of the doctrine of Christ which Jude calls the common salvation ver 3. 2. Seperation from or renting of the unity and communion of the Church some time b Schisina eructat in here sin ut non nemo ait schisme introduces haeresy when men are run out upon peevishnesse of spirit or some unwarrantable grounds they commonly run on into errour of opinion and doctrine being caught like a loose and wandring sheep severd from the flock by the wolves which lie in waite for such sometimes the schisme followes upon the errour of opinion drunke in and so departure from the truth is attended with departure from the society and communion of 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
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
notionall The Lord humble us for our declensions and swervings from the g 1 Tim. 6. 3. end of the commandement which is love out of a pure heart and of a good conscience and of faith unfained and for our turnings aside to vaine ianglings The best way of fortification of our selves against the allurements and assaults of false teachers is 1. To be grounded in the principles of the doctrines of Christ or else we shall easily be tumbled up and downe like loose stones that lie not fast in the building upon the foundation 2. To study and adhere unto the doctrine which is h 1 Tim 1. 5. 6. according to godlinesse practicall and edifying truths which draw up the heart into acquaintance and communion with God and draw it out in love and obedience to him For its good that the heart be stablisht with grace Heb. 13. 9. 3. To hold faith and a good conscience 1. Tim. 1. 19. for if we thrust away a good conscience by entertaining base lusts and ends the shipwrack of faith will follow 4. To pray for confirmation and establishment by the hand of God for as it is not a strong constitution that is a protection against the plague so neither is it parts and learning which secure us from beleeving lies and delusions It s a mercy for which we are not enough thankfull that God keeps any of us standing upright when others shrink awry or that wee are enabled to discerne between truth and errour and to stand for the one and withstand the other when so many that have driven a great trade of profession are broken and turned bankerupts 5. To keep as a treasure those truths wherein you have formerly found comfort and which have been attested and confirmed to you by your owne experience sit upon those flowers still and sucke their fresh honey every day A Christian very hardly parts with those truths that have been sealed up to his experience but it s no wonder that a man should lose that out of his head which he never had in his heart To those that bring in or follow these pernicious Vse 2 wayes of damnable haeresy you shall see the crop which you shall reap swift destruction you are under judgement which slumbers not It will be destructive to you to wrest the Scriptures 2. Pet. 5. 16. and to make merchandise of mens soules for sinfull ends 2. Pet. 2. 3. To corrupt the mindes of men from the simplicity that is in Christ 2. Cor. 11. 3. and to cause divisions and scandalls Rom. 16. 17. are things which will cost you deare lay to heart the terrible expressions of wrath which are fulminated against such men in Scripture There may be differences in opinion betweene them that are godly which are not inconsistent with the peace of the Churches and for which its unlawfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the historian saith to make butter and cheese of one another It s a discreet rule which is laid downe by one a Conradas Bergius dedictamine c. Si non idem sentimus de veritate at saltem de pondere If we cannot agree upon the truth of every question or point of divinity yet at least lets be agreed concerning the weight and moment thereof so as not to make as great a stirr about a tile of the house as if it were a foundation stone nor erect new parties or Churches upon every lesser variation but to contend for or pretend a liberty of professing or publishing such doctrins as overthrow the faith and subvert the soule under the name of liberty of conscience can be no other then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 3. 9. a manifest folly or madnesse Is this liberty any part of Christs purchase Hath he made men free to sin and deny him that bought them what yoake of bondage doth this liberty free us from Gal. 5. 1. should we claime a liberty of being in bondage to errour or promise to men a liberty of being servants to corruption which the falseteachers in effect did 2. Pet. 2. 19. God hath as one saith reserved to himselfe as his prerogative three things Ex nihilo creare futura praedicere conscientijs dominari To create out of nothing to foretell things to come to have dominion over conscience and it is true that while a thing is within in the conscience it s out of mans reach but when ' its acted and comes abroad then it comes into mans jurisdiction and is cognizable in foro humano God onely is judge of thoughts men also are judges of actions It s a great mistake and of very ill consequence to imagine that a man is alwayes bound to act or practice according to the light or judgement of conscience though rightly informed in thesi for then I see not that there can be any place for that rule given by the Apostle Rom 14. 22. Hast thou faith have it to thy selfe before God Truth it selfe though never to be denyed yet is not alwayes to be declared for the hurt or scandall may be greater then an inseasonable profession or practice of that which is in it selfe lawfull may be worth but the mistake is yet more grosse to imagine that an erring conscience is a sufficient protection or warranty for an evill act It s sin to goe against an erring conscience Stante dictamine as its sin to ravish and force awhore It s sin also to act according to the dictate of an erring conscience as to committ adul tery with consent To make conscience the finall judge of actions is to wipe out the hand writing of the word of God which doth condemne many times those things which conscience justifies yea and men also may passe just judgement on delusions or lyes though those that vent them doe beleeve them for truths If conscience be warrant enough for practices and opinions and liberty of conscience be a sufficient licence to vent or act them I cannot see but the judicatories either of Church or State may shut up their Shop and bee resolved into the judicatory of every mans private conscience And put the case that the Magistrate should conceive himselfe bound in conscience to draw forth his authority against false teachers or their damnable haeresies and upon that supposed errour should challenge a liberty of judging as wee doe of acting would our liberty give us any ease so long as he had his and were it not better for him to judge and for us to walke by a knowne rule and if we should say that his liberty of judging is unlawfull it is as easy for him to say that our liberty of preaching or professing errours is so too To you that are Ministers of the word that you would draw forth the sword of the Spirit against these spirits of errour as not onely the duty you owe to Gods truth and mens soules requireth but also the pressing examples of the Apostles doe constraine you let not the Lord Jesus
off civil punishments of sinnes against the second Table also neither doe I see any just reason that if the office of a Magistrate have any place in the matters of the first Table he can punish sedition which is against his owne name or dignity and stand still and looke on with his hands tied whiles the name and honour of the great God is openly traduced or blasphemed For the seducing Haereticke he is to be prohibited and restrained you will not suffer a man that hath a running plague-sore to go abroad to infect though his shutting up be not in way of punishment as if hee was punisht because hee hath the sore but in way of prevention of contagion as the restraint of the Leper was You pull downe another mans house and that justly when 't is on fire to prevent the burning of the whole Towne one way to put out the fire in the Oven is to shut it up Many errours and haeresies would die of themselves if they had not free vent Falsi doctores sathanae lenones saith Calvin False teachers are the Devils panders would you suffer panders to come into your houses solicit the chastity of your children would you suffer Mountebanks to sell poison upon a stage to destroy the bodies and lives of people This the b Examen censurae page 285. Remonstrants in scorne call our palmarium argumentum but it is not to be despised as if it was void of reason You that are Christian Magistrates should not forget the soules of them that live under your shadow There is a c Minus Celsus in disputatione de haereticis c. pag. 194. c. learned man who argues against the punishing of Haereticks with death and pitches upon this as the solida vera certa ratio the solid true and certain reason why other flagitious offenders are to be punisht but not Haereticks because haeresie saith he is the errour of a depraved minde an intellectuall errour but other morall vices arise from a depraved and corrupt will and the error of the understanding is not saith hee to be punisht with death but that it is to be restrained from spreading and infecting the comparisons which he brings in doe fully signify For you would not saith hee put a Physitian to death as a murderer who upon meere mistake gives his patient a potion of poyson in stead of good medicine nor a mad man that breaks out and kills and slaies such as he meets with because this proceeds from laesion of his understanding though I doe not concur with this supposition that haeresie is a a meere act of the understanding for it hath its denomination from the act of the will choosing the errour yet thus farre I goe with it that such pretended Physitians as hold that to be wholsome which is poison and minister it to their Patients are not to bee licensed to practise nor such mad men suffered to be loose to exercise their fury damnable haeresies can never be prevented if false teachers may have liberty to bring them in It s one thing to suffer Jewes Turkes Papists Haeretickes to live in the kingdome or City and another thing to give them liberty or freedome of Trade to open their shop and call in Customers to buy their destructive wares Thou hast them that hold the Doctrine of the Nicolaitans Revel 2. 15. Thou sufferest that woman Jezebel which calls her selfe a Prophetesse to teach and to seduce my servants was a sore charge laid by Christ upon those Churches Nor is it the Pulpit which can keep off the infection whiles the poison is carried up and downe in books and cryed at mens doors every day in which there are many strange doctrines going abroad open faced and some more strange which goe vailed and dropt into the Reader by insinuation there seeme to be very strange dreams about the manner of Christs being in the Saints and Gods being manifest in their flesh and about the Kingdome of the Saints and the licking of the dust of their feete by the world There are mysteries if the world was ripe for them I take notice of one thing in a late book which hath a very ill aspect brought in by way of enquiry what is meant by the word Scriptures when it is asserted that the denying of the Scriptures to be the word of God should be holden worthy of death For saith the Author either the English Scriptures or Scriptures in English are meant by the word Scriptures or the Hebrew and Greeke Copies or originalls The former cannot bee meant with reason because God did not speake to his Prophets and Apostles in the English tongue nor doth the English translation agree in all things with the originall or the true sense of it Nor the latter for the greatest part of men in the Kingdome doe not understand or know them If this dilem be good what is become of the certaine foundation of our hope or faith or comfort how can we search the Scriptures without going first to schoole to learne Hebrew and Greek It s well knowne that our Saviour himselfe and the Apostles doe usually cite the Greek translation or Septuagint when they quote the Scriptures of the old Testament and yet that translation had many variations in it from the originall and haply more then our English translation hath The Apostle citing a place out of the Septuagint where they expresse not the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is contained in Scripture 1 Pet. 2. 6. And there is no question but the Hellenists and western Jewes scattered up and down in Greece and Italy c. used the Greeke translation of the Scriptures in their Synagogues as appears by the confluence of the Greeks and Gentiles to them who understood not Hebrew and yet they of Beraea a city a Plin. lib. 4. cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Macedonia are commended for searching the Scriptures of the old Testament and examining of Pauls doctrine by them and in that search there were Greeks that bare the Jews company as appears Acts 17. 11 12. And what Scriptures could they search but the Scriptures of the Greeke Translation I could easily demonstrate that the Scripture calls the originall translated scripture not without just reason for the Scripture stands not in cortice verborum but in medulla sensus it s the same wine in this vessel which was drawn out of that Translations are but vessels or taps as I may call them to set Scriptures abroach as for faults errours in that translation if that argument be able to batter and make a breach let it but have rope enough and it will make as great a breach in the Hebrew for when you come to find that ther are variae lectiones and that in the Margent truer then that in the Text as in that famous place a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in textu