is put for the doctrine so also for the Habit of Grace So we find it frequently in Scripture And so both Calvin and Beza here look upon it in the Text By Grace here understanding the spiritual Worship and Service of God with the inward work of Regeneration for which they both give this Reason in as much as it is here opposed to Meates And truly to this Grace may we in a warie sense fitly apply this property of Establishing the heart This is a thing which is not done by Meates by any bodily external exercises such as were prescribed under the Law not by a Ceremonial but by a true Gospel-Worship which is as our Saviour describeth it Ioh. 4. 23. In Spirit and in Truth And by the work of Regeneration true Sanctification the inward work of the Spirit in and upon the Heart That which ballasteth the Ship must not be any thing on the outside of it but it must be within in the hold And thus that which establisheth the Heart must not be any externall observance performed by the Outward man but that Grace that is within the Inward man the Soul the Grace of Regeneration with the fruits of it as Faith Hope and Love with Humility Meeknesse of spirit and other the like gracious Habits which are freely bestowed gratiae gratis datae as fruits of Grace and wrought in the Heart by the preaching of the Doctrine of Grace And thence called by that name Grace In which sense Estius also yieldeth that the word may be here taken Q. But taking it thus how doth this Grace establish the Heart A. This it doth divers wayes All which may be reduced to two Generals Per modum Evidentiae Efficientiae By way of Evidence and by way of Efficiency 1. By way of Evidence This is that which the Apostle saith of Faith Chap. 11. of this Epistle verse 1. It is the Evidence of things not seen And the like may we say of other Graces of the Spirit in the Soul they are Evidences of that which to the Eye of sense is invisible viz. of that Grace of God in Christ assuring unto a Christian his interest in that Grace Thus is Grace within an Evidence of Grace without Sanctification an evidence a sure evidence of Iustification Which being evidenced and ascertained unto the soul now it cometh to have peace towards God as the Apostle hath it Rom. 5. 1. and so to be established But this is not all 2. In the second place Grace doth this also by way of Efficiency And that it doth two wayes Indirectly Directly 1. Indirectly and by Consequence by freeing the heart from those things which would disquiet and unsettle it Such is fear servile slavish fear Of which St. Iohn tells us that it hath torment 1 Joh. 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such is fear of Gods wrath and Judgment it is as a Hell in the Soul a Rack a continual Torment to it disquieting unsettling it But now Grace ejecteth this troublesome Inmate So the former part of that verse there hath it There is no fear in Love but perfect Love casteth out fear Perfect Love sincere cordial Affection towards God and towards man it casteth out fear freeth the heart from that slavish tormenting fear Which it doth by assuring the soul of the Love of God to it So the same pen there sets it forth ver 16. And we have known and believed the Love which God hath to us God is Love and he that dwelleth in Love dwelleth in God and God in him Mans Love to God being a fruit it is also an evidence of Gods love to him We love him because he loved us first so it there followeth verse 19. And by this means true Grace freeth the heart from fear And so it doth from other inordinate Lusts Affections Passions whereby it is subject to be distempered to be carried about As from Self-love Pride Ambition Vain-glory Covetousnesse Envy Malice c. All which being like so many Eddie winds in the Corners of the Heart do disquiet and unsettle it Now Grace layeth all these subdueth them and by that meanes procureth the settlement and establishment of the Heart Even as a Kingdome is settled and established by the subduing of Rebels which before disturbed the peace of it Thus doth Grace promote this work Indirectly and by Consequence 2. And this it doth in the second place directly and properly And that by setting the soul upon a sure foundation This is as in part you have already heard the proper work of the Grace of Faith which taking the soul off from all false and rotten foundations sets it upon the true foundation upon Iesus Christ and the free Grace of God in him Into which Grace by this meanes a Christian cometh to have accesse So the Apostle layeth it down Rom. 5. 2. By whom also we have accesse through faith into this grace wherein we stand Here is a Christians standing viz. in the Grace of God And into this Grace he cometh to have accesse to have the actual enjoyment and comfort of it by Christ through faith By Christ as the meritorious cause procuring it through faith as the Instrumental cause applying that merit and so apprehending that Grace And by this meanes doth this grace of faith come to establish the heart by thus setting and settling it upon this sure foundation fixing it upon Christ. Even as it is with the Stock and the Graft though fleâ—â—er and weak in it self yet being put into the Stock ingraffed into it and incorporated with it now it standeth firm So is it with a Christian how weak how infirm how unstable soever in himself yet being by faith ingraffed into Christ now he cometh to receive establishment from him viz. by his adhesion unto him and union with him Or as the vine though in it self infirm not able to stand alone yet by clasping about the elme or such other supporter now it standeth sure so doth the Christian by clasping of Iesus Christ imbracing him in the Armes of his faith by this meanes he cometh to be established And thus may this blessed work not amisse be attributed and ascribed to this Habit of Grace in the Soul specially to faith which hath as you see a peculiar efficiency this way Whence it is that Faith is compared by our Apostle to an Anchor Heb. 6. 19. Which Hope or Faith we have as an Anchor of the soul both sure and steadfast An Anchor you well know what the use of it is To stay the Ship from being carried about And of like use is Faith unto the soul a meanes to stay settle establish it Which it doth not by any worth which it hath in it self above other Graces but onely as an Instrument apprehending and uniting the soul unto that whereby it is established Thus doth the Anchor stay the Ship not by its own weight No were it in
may very well be taken literally in as much as Babylons Romes Merchants her Idolatrous Priests and false Teachers do make a spiritual Merchandize of them Now put these together and here you may see how many of these divers and strange doctrines come to be conceived bred and brought forth And being thus brought forth now they come to propagate and increase to spread themselves which they do as by other wayes and means so through the sinful connivance or carelesse negligence of those to whom God hath committed the care of his Church So saith the Parable in the Text forecited Mat. 13. 25. While men slept the Enemy came and sowed tares Whilest those to whom God hath committed the Care of his field his Church which he hath done to Magistrates and Ministers to whom he hath given the like charge concerning Heresies that the King of Egypt did to the Hebrew Midwives concerning the Male children Exod. 1. 16. viz. that they should stifle them in the birth whilest they sleep whilest they are remisse and negligent in discharging of their duties for the suppressing of false and Heretical Teachers with their doctrines by such wayes and means as are agreeable to Scripture and Gospel-rules in the mean time Satan that vigilant Adversary who watcheth all such opportunities he taketh advantage to sowe and scatter these seeds to propagate and spread abroad these divers and strange doctrines And thus you have the former Question resolved How it cometh to passe that there are such divers and strange doctrines abroad in the world and in the Church Come we now to the latter How it cometh to passe that Christians professing the faith of Christ should be carried about with such Doctrines So they are sometimes oft times and yet easily quickly So were the Galatians in so much that Paul could not but wonder at it Gal. 1. 6. I marvel saith he that you are so soon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so quickly so suddenly removed to another Gospel And truly so i◠is It is a wonder to see how easily how quickly some Professours are turned about and carried away and that with strange Doctrines Now how cometh this to passe In Answer to this I might again reflect upon some of those generals which I made use of before 1. This cometh to passe not without a special Providence of God who in his most righteous Judgment both sendeth and giveth men over to strong delusion that they should believe a Lye as the Apostle hath it in that forecited Text 2 Thess. 2. 11. And wherefore so and so The verse foregoing renders the reason of it Because they received not the love of the truth that they might be saved Thus it is where the truths of God Gospel-truths are not sincerely and cordially imbraced believed and loved lodged in the heart and the power of them expressed in the life God in his just Judgment giveth men over to the power of strong delusions that they should be deceived by them and carried away with them 2. This cometh to passe through the working of Satan through his subtlety In this way was our first parent our great Grandmother Eve deceived Satan coming to her in the form or rather Body of the Serpent making use of that subtle and insinuating Creature to speak through and convey his temptations by he beguiled her through his subtlety as the Apostle hath it 2 Cor. 11. 3. And in a like way doth that old Serpent called the Devil and Satan the accuser of the brethren and adversary to the Church deceive the world as you have it Rev. 12. 9. the wicked and ungodly world which is the greatest part of it This he doth through his subtlety winding himself into the heads and hearts of men seducing them by his Temptations thereby drawing them as into moral Vices so into doctrinal Errours 3. For this men are beholding to their own Corruption Which is as tinder ready to take fire by every spark that falleth into it Insomuch that if man be left to the inclination and sway thereof it can be no wonder if he be turned aside from the way of truth to the imbracing of the most pernicious and damnable Errours But I shall let passe these Generalls For a more full and particular Resolution of this Enquiry directing you to these three Heads to take notice First of somewhat in the Teachers of these Doctrines Secondly somewhat in those that hearken to them and are carried away with them Thirdly somewhat in the Doctrines themselves whereby this seduction may be either caused or occasioned Begin with the first the Teachers of these Doctrines And in them take we notice of two things Their Activity and their Subtilty Their Activity As Satan so his Instruments are very active in this work St. Peter speaking of him of Satan saith He walketh about as a Lyon seeking whom he may devour 1 Pet. 5. 8. and we may as truly say that he creepeth about as a Serpent seeking whom he may poyson in both kinds Compassing the earth as himself speaketh Iob 1. 7. And our Saviour speaking of some of them his Instruments the Scribes and Pharisees in his time he saith that they compassed Sea and Land to make one Proselyte Matth. 23. 15. They were indefatigable in their endeavours of bringing the Gentiles over to their own Religion of turning them from Heathenisme to Iudaisme which when they had done as our Saviour there further chargeth it upon them they made them twofold more the children of the Devil then themselves i. e. more superstitious then themselves as oft-times Disciples do in the way of Errour exceed and go beyond their Masters And thus for the most part it is with false and Heretical teachers They are very active and unwearied in spreading their Errours not caring what paines they take that way In so much that they are willing to Compasse Sea and Land to go far and near as the Iesuites are notoriously known to do who ttavel into all parts of the habitable world and as some Sectaries among our selves are said at this day to do into all parts of this Nation that they may by spreading their doctrine make Proselytes gain disciples To this end some of them thrust themselves into publick Congregations more of them creep into private houses as the Apostle speaketh of them 2 Tim. 3. 6. Such is their Activity And no lesse in the second place is their Subtilty Wherein oft-times and for the most part they shew themselves to be the children of their father a Serpentine brood a subtile Generation Such a one was Elymas the Sorcerer who sought to turn away the Deputy from the faith and to pervert the right wayes of the Lord as it is charged upon him Acts 13. 8 10. laying false imputations upon the doctrine of the Gospel that so he might hinder the work of Gods grace and obstruct the Apostle in the work of his Ministery
goeth on heavily though possibly he may be in the right whereas being confident of his way he goeth on chearfully So is it with a Christian in his journey to heaven falling with divers wayes divers doctrines and being in himself unsettled and unresolved which to cleave unto this Amity is to him no small perplexity Whereas going on resolvedly now he walketh comfortably Thus is Heart-establishment a good thing And is it so What then remaines to make a short Application of this threefold Observation but that 1. We be all of us convinced of the want of this Establishment which who so is not surely he is not acquainted with his own heart as he ought to be True it is amongst Christians some are more stable then others having through Grace attained some good measure of this heart-establishment This is that which David saith of the good and Godly man Psal. 112. 8 9. His heart is fixed trusting in the Lord. His heart is established c. So it may be in measure in good measure yet so as still there will be some fluctuations some doubtings some waverings specially in times of Temptation being the remainders of natural Instability And this let every of us be convinced of 2. And being convinced of the thing be withall convinced of the Evil of it that so we may be humbled for it and under it And that as for any actual deviation turning aside from any way or truth of God and being carried away with any divers and strange doctrine which many many I hope well-meaning soules many of them in this Nation that I say not in this place at this day have just and great cause for so for that degree of habitual unsettlednesse which is yet left remaining in us that we should be so obnoxious so subject to be thus carried about as the best of us are if left unto our selves 3. Then in the third place be we exhorted to seek after this blessed frame and temper of spirit never resting untill we have in measure attained it Not resting our selves contented either with that fides implicita or Conjecturalis fiducia that Implicit faith or Conjectural belief which the Doctors of the Church of Rome would have their Disciples to rest contented in As for any certain knowledge or assurance looking upon them as things in an ordinary way not attainable specially for private Christians they would not have them sought after by them And thus do they keep poor soules in a fluctuating doubting condition by which meanes their Consciences can never be quiet not having any sure basis to rest upon but they are continually subject to be carried about A sad and dangerous condition what ever they may think or speak of it An Evil a great Evill So much Pareus writing upon the Text rightly concludes from it against the Iesuites and their Conjectural faith If it be a good thing to have the heart established with grace then it must be an evill thing not to have it thus established And so looking upon it rest we not contented under it but strive after such a Plerophorie such a full perswasion and assurance as the Apostle sometimes speaketh of Thus did the Thessalonians receive the Apostles doctrine as he saith It came unto them in much assurance 1 Thess. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the like doth he wish and earnestly desire as for his Colossians so for other of the Saints Col. 2. 2. That their hearts might be comforted being knit together in love and unto all riches of the full assurance of understanding to the acknowledgment of the mystery of God c. that is of the doctrine of the Gospel And the like doth St. Peter beg for the Saints to whom he writeth 1 Pet. 5. 10. The God of all grace c. make you perfect stablish strengthen you And this let all of us seek for our selves that our hearts may be established in the Truth of God This is the Commendation which that Apostle St. Peter giveth to the Saints to whom he writeth that they were established in the present truth 2 Pet. 1. 12. i. e. the truth of the Gospel which was then preached unto them And O! that the like could be said of every of us and of all the Lords people in this Nation that we and they were thus established A blessing never more to be desired then at this day Wherein the times the general state of all things both in Church and State being so unsettled Christians have need of stable hearts When the winds are loud and the Sea is up then have Ships need to be well ballasted And truly so is it with Christians as at all times so specially in unsettled and troublesome times when the wind of divers and strange doctrines is up as is at this day among us blowing upon the Church as that wind of the Devils raising did upon the house where Iobs children were which is said to have smote the four Corners of it Job 1. 19. a strange wind to blow so many several wayes at once and such is the wind of false doctrines which the Devil hath raised against the Church in this Nation at this day now they have need to have their hearts established 1. And this let all of us now seek for Seeking it from God who is the God of all grace From him it is that Peter beggeth this blessing in that Text even now cited 1 Pet. 5. 10. Now the God of all grace stablish you This is his work He which establisheth us with you in Christ is God saith the Apostle to his Corinthians 2 Cor. 1. 21. This he can do To him that is of power to establish you saith the same Apostle describing of God Rom. 16. 25. And that he would do it that he would put forth that power upon every of us beg it from him by Prayer That is Davids request for himself Psal. 51. 12. Stablish me with thy free Spirit so the former Translation readeth it And this let all of us beg as a mercy seasonable at all times never more then at this day Lord establish our hearts stablish us in thy truth confirm us uphold us keep us from being thus carried about 2. Which that he may do be directed with care and conscience to attend upon the meanes of establishment Confirming strengthening establishing Ordinances whereby God is wont to convey this grace into the hearts of his people Such is the Word in the publick Ministery of it and such is the Sacrament of the Lords Supper And therefore that your hearts may be established whilest you attend upon the one of these do not neglect the other That which David and Ezekiel say of ordinary Bread in reference to the Body Psal. 105. 16. Ezek. 4. 16. we may in reference to the Soul apply it to Sacramental bread It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Seventy there render it the stay and
staffe of bread being of soveraign use for the comforting and strengthening of the heart the establishing of the soul by sealing up unto it the Covenant of grace and all the blessed promises belonging thereunto and engaging it to a close and conscientious walking with God To these I might adde Forget not the Communion of Saints Trees stand surer in the Wood or Grove where they have company then in the field where they stand alone But I shall not give way to enlargements I have done with the first of these Particulars the thing here commended which is Heart-Establishment Briefly of the latter the meanes of attaining this great good and that is Grace It is a good thing that the heart be established with Grace See here what I have told you before once and again what is the best ballast for the Soul the best way and meanes of establishing the Heart Grace It is a good thing Optimum est saith the Vulgar Latine it is the best thing turning the Positive into the Superlative which frequently it doth as Estius notes upon it And what ever there be in the Translation sure it is there is a truth in the thing Other things there are which may be useful in this way for the setling and establishing of the heart as viz. Reason and Experience The former of these was the Ballast which the Heathen Philosophers made use of Natural Reason Thereby they quieted and composed their spirits so as they were not transported with inordinate passions but were kept in a sedate calm eeven temper in the middest of whatever changes passed over them And of like use is the latter to the Sea-man and to the Souldier Having been in many Stormes many Battels having had experience of many dangers wherein yet they have come off safe escaping with their lives their spirits are hereby steeled hardened composed settled so as whilest others being in their conditions would quake and tremble like leaves they are no more moved then the Tree that beareth them Thus other things may be usefull in this way But none like this None to Grace This is the best ballast for the soul the best way and meanes of establishing the Heart Grace Q. But what shall we understand hereby what Grace is it that hath this Property A. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of very various signification in Scripture I shall not trouble you with that variety Here in the Text I find a double sense put upon it Some understanding it of the Doctrine of Grace others of the Habit of Grace But this differencr may be both easily and fairly taken up by putting them both together which accordingly I shall do Both these we shall find of soveraign use in this way 1. The Doctrine of Grace The Gospel holding forth the free Grace of God in Iesus Christ for the Iustifying and saving of poor sinners through the Application of his Merit and the imputation of his Obedience unto them This in Phrase of Scripture is called sometimes by the name of Grace This is that which the Apostle meaneth 2 Cor. 6. 1. where he beseecheth his Corinthians that they would not receive the Grace of God in vain meaning the Doctrine of the Gospel holding forth to them the free grace of God in Christ. So again Titus 2. 11. he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Grace of God that bringeth salvation hath appeared meaning the Grace of God held forth in the Doctrine of the Gospel which saith he hath now appeared and that unto all men being held forth more clearly then under the Law and tendred not to Iewes onely as then in an ordinary way it was but to Gentiles also And in a like sense our Apostle is conceived to make use of the word sometimes in this Epistle to the Hebrewes as viz. twice in the Chapter before the Text. Once ver 15. Looking diligently lest any man fail of or fall from as the Margin hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace of God And again ver 28. Let us have grace or Let us hold fast grace as the Margin again readeth it and that as is conceived more properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grotius there noteth upon it and as sometimes elsewhere it is In both places by Grace as it is by many expounded understanding the Doctrine of Grace the doctrine of the Gospel which holdeth forth salvation through the free Grace of God in Christ. And so besides Aretius and some other Protestant Expositors I find Estius the Jesuite very candidly interpreting it here in the Text with a Magis placet Though he do not wholly reject the Habit of Grace yet he rather hereby understandeth the Doctrine of Grace Doctrina Christiana fide suscepta True Christian doctrine the doctrine of the Gospel apprehended and imbraced by faith which is Gratia Christianismi the Grace of Christianity as he there calleth it The Doctrine of Gods free grace in Christ that saving Grace which Iesus Christ as Mediatour hath purchased procured and made known to poor sinners Of him it is that our Apostle speaketh in the verse before the Text verse 8. Iesus Christ the same yesterday and to day and for ever And to him questionlesse he hath also an eye here in the Text where forbidding his Hebrewes to be carried about with divers and strange Doctrines any doctrines which held forth Justification in any other then a Gospel way he giveth this as a Reason for that his Prohibition For it is a good thing that the heart be established with Grace with the grace of God in Christ the Doctrine of free grace held forth in the Gospel And of all wayes and meanes for the establishing of the Heart there is none like unto this the Doctrine of Gods free Grace in Christ. That it is so may soon be demonstrated There being but two things that can be supposed to have any efficacy this way for the establishing of the heart as to God-ward viz. Law or Gospell Now as for the former of these the Law that will say to the soul that cometh unto it This is not in me Not in the Ceremonial Law For that the Apostle is expresse in the Text It is good saith he that the heart be established with Grace not with meats that is not with any Ceremonial observances among which choice of meats was one and so by a Synecdoche is put for all the rest As for this Ceremony the choice of meats using one as clean abstaining from another as unclean and that for Conscience sake the Apostle here affirmes it to be an unprofitable thing Not to have profited those that had been occupied or walked therein Such as were most superstitiously addicted thereunto as the Iewish Doctors were who placed a chief part of their Religion in those Legall Ceremonies yet they merited nothing at Gods hands thereby 〈◊〉 〈◊〉 〈◊〉
the hold or hanging upon the bowe it would have no such property but being cast forth and taking hold upon good ground being firmly fixed upon a sound bottom now it becometh useful in this way to this end And so is it with faith It is not faith it self either as it is an Habit or as it is an Act by any worth of its own that can establish the heart of man but onely as it is an Instrument laying hold upon Christ and so upon Gods free Grace through him In this way it is that it cometh to establish the heart So the Psalmist sets it forth in that Text forecited Psal. 112. 7 8. His heart is fixed saith he speaking of the righteous man Trusting in the Lord His heart is established viz. by his faith and Confidence resting upon Gods free grace and mercy in Christ as for the performance of that great promise of life and salvation by and through him so of all subordinate and inferiour promises But I shall not give any further way to enlargements You see that the Habit of Grace doth this and in what way it doth And what then remaines to draw to a Conclusion but that all of us seek after this Grace not resting our selves contented with the bare outward performance of any Duties or yet in a constant attendance upon Ordinances which some conceive here hinted by the Apostle in this word Meates understanding it of the Meates of the Sacrifices Alas these being outside things without the man they will not ballast the soul establish the Heart See we that our hearts be laid in with this Ballast of Grace Concerning which have an eye to two things first to the Quality then to the Quantity of it These are the two requisites in the ballasting of a Ship That which is used for that purpose must be some solid material some weighty substance And there must be a proportionable Quantity of it If either be wanting the work will not be done And thus for the establishing of the Heart 1. See that your Grace be true Grace solid and substantiall Grace that your Faith and Love be unfeigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Hypocrisie which is Paul's Epithet 2 Cor. 6. 6. 1 Tim. 1. 5. 2. 1 5. that you believe with all your heart which is that which Philip requireth in the Eunuch before he would baptize him being both a man of yeares and an alien Act. 8. 37. sincerely and firmly that you love God and Iesus Christ in sincerity which who so doth not but out of Malice opposeth him Paul pronounceth an Anathema Maranatha upon him Let him be had in execration unto the death 1 Cor. 16. 22. That your soules be purified through the Spirit to the unfeigned love of the Brethren as St. Peter saith of the believers to whom he writeth 1 Pet. 1. 22. And the like I may say of other Graces See that there be truth sincerity in them that the Root of the matter may be found in you as Iob pleadeth that it was in him Iob 19. 28. True Piety true Grace 2. And being true for Quality then see to the Quantity of it It is not a small Quantity though it be of Lead that will ballast a Ship No more will every degree of Grace stablish the heart True it is it must not be denyed the least measure of Grace if true it is saving but not establishing This will require some proportionable Quantity And therefore rest not in the beginnings of Grace but still strive after a further measure Grow in Grace as the Apostle exhorts 2 Pet. 3. 18. As in knowledge the knowledge of God and Jesus Christ so in Faith and Love and all other Graces adding one Grace to another as the same Apostle exhorts 2 Pet. 1. 5. and one degree to another that so the Habit of Grace may be more confirmed in your hearts and shew it self by a vigorous acting in your lives and so may be more and more conspicuous and visible to your selves and others In this way and by this meanes this being an evidence of a Christians standing in the Grace of God the heart shall come to be quieted setled established Which blessing the God of all Grace out of his abundant Grace and Mercy in Christ Iesus vouchsafe to every soul of us Amen FINIS Ministers Watchmen Occasion of taking up this Text. Parts Caution Reason Part 1. Admonition or Caution wherein the Malady Cause of it 1. The Malady Sic etiam Chrysistomus Hom. 13. ad loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A madnesse to embrace some Opinions Manicheus insaniam sundens Vide August de Haeres contra Faustum Divers and strange Doctrines apt to distract those that hearken to them The Ordinary reading accepted Pareus ad Text. Beza Gr. Annot in loc Sense of the word expounded A Metaphor fetched from divers heads 1. From a Wheel Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaphoram habet a Rotā quae continuo motu circumacta partes summas imas semper commutat et nunquam consistit vel à stipulis quas ventus hinc inde in gyrum versat Paereus in Text. A Wheel a lively Embleme of Inconstancy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heinsius ad Text. ex Hesichi◠The worst kind of wheeles temporizing Apostates Ecebolus infamous for turning with the Times Ecebolus Sophista ad mores Imperatorum mutabat Religionem Ar t ad Text. Prostratus ante Templum dicebat Calcate me sa em insipidum Aret. ibid. vide Socratis Histor. Eccl. 2. Chaffe Empty-soules like Chaffe 3. Waves of the Sea 4. Clouds of the Ayr. The Ground or Cause of this Malady A wind of Doctrine Pulchra metaphora dum omnes hominum doctrinas quibus ab Evangelii simplicitate distrahimur appellat ventos Calvin ad loc False and Heretical called divers and strange Doctrines 1. Divers Nec sibi nec veritati consentaneae Pareus in Text. 1. Alwaies differing from the Truth Cum veritas consistit in medio cujus est unitas c. Doctrina ergo fidei una est c. Aquin. Com. ad loc 2. And often from themselves 2. Strange 1. To the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ad loc 2. To the Church The Apostles Caveat to his Hebrewes Not to be carried about with such doctrines A useful Admonition at that time upon a double account 1. Such doctrines were then abroad The Ceremonial Law cryed up by false Teachers Gospel-Liberty turned into Carnal Licentiousnesse Christ denyed Simon Magus the Father of Hereticks Vide Augustin de Haeresib Heresies in the first age in the Apostles times Hymeneus and Philetus Augustin de Haeresib The Sect of the Nicolaitans The Gnosticks too like some in the present Times False Teachers foretold of 2. These false Doctrines were then taking with some Many seduced in the first and purest times A useful Caveat at all times Significat praeterea Apostolus Ecclesiae Dei semper fore certamen cum peregrinis doctrinis
Caveat 3. Take heed of turning from the Scriptures How long Christians are to give heed to the light of the Word Saints upon earth enlightened but in part The Scriptures a Christians Light to see by and Rule to walk by Turning from the Scriptures in whole See the perfect Pharisee Pos. 13. In part Letter of Scripture not to be renounced Regulam Lesbiam Nasum cereum Ita Origenes poenam dans merito tot Allegoriarum Eunuchatum planè Allegoricum ad literam paulo servilius interpretatus sibi vim tulit qui non minùs vim intulerat Scripturae virque esse desiit qui non desiit esse malus interpres D. Josephus Hall in Communione ad Synodum Dordracenam Caveat 4. Take heed of turning from publick Ordinances Church-Assemblies not to be forsaken Forsaking publick Assemblies the beginning of Apostasie Take heed of renouncing a Gospel-Ministery Note Direct 5. Take heed of false Lights 1. False Lights without a man False Teachers 2. False Lights within a man Supernatural Enthusiasmes Perfect Pharisee Pos. 12. Ibid. Enthusiasmes for the most part an Ignis fatuus 2. Natural Reason Perfect Pharisee Pos. 11. How Reason may be consulted with in matters of Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Hom. ad Text. Rationi naturali verae nunquam contrariatur Theologia sed eam excedit saepè et sic videtur repugnare Thom. Disp. de fide Artic. 10. Take heed of making Reason our guide Not Grosse Reason Nor yet Reason Refined Philosophy Philosophia Theologiae se submittat ut Agar Sarae patiatur se admoneri et corrigi sin minus pareat ejice ancillam Clem. Str. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom. ad Text. Direct 6. Get the soul well ballasted Viz. with Grace Use 2. Christians to be careful of their Brethren for the prevention or cure of this Turning Sicknesse in them All in their places Siquis pudor si qua pictas reprimite hanc petulantissimaâ— insaniendi libidinem modum imperate hominum et linguis et calamis Et facite ut qui vera sentire nolunt falsa divulgare non ausint etc. Vide D. Joseph Hall ubì suprà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Possidens Retentionem Montanus Magistrates to restrain Falle Teachers The Law against false Teachers 2d. Part of the Text. The Reason of the Prohibition Parts two Part 1. The thing commended Heart-Establishment Explic. Q. 1. Heart what it here signifieth The Soul of man Q. What part of the Soul A. The whole soul specially the Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro mente et ratione intelligente ponit Homo is est interior et spiritualis Aret. Com. ad Loc. Q. 2. Heart Establishment what A. Oserv. The heart of man naturall unstable Paâ—iter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascendendo Montanus Obser. 2. Heart-unsettlednesse a great evil 1. Such is Actual turning from the way of Truth 1. A sinful Evil. Upon a double Account 2. A penal Evil. 2. Habitual instability a great Evil in two respects 1. Rendring the soul unserviceable 2. Exposing it to Danger Obser. 3. Heart-Establishment a good thing 1. An Honest good 2. A profitable good 3. A delightful good Applic. Use 1. Be convinced of soul-unfetlednesse Use 2. Be convinced of the evil of it aud be humbled under it Use 3. Seek after Heart-Establishment Damnat hic Apostolus fidem Conjecturalem h. e. fluctuationem Jesuitarum quâ necesse est conscientias circumferri dubias Contra asserit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidei c. Pareus ad Text. Heart-Establishment needful in respect of the present Times Directions for the obtaining of it 1. Seek it from God by Prayer 2. By a conscionable attendance upon Establishing Ordinances The Sacrament of the Lords Supper an establishing Ordinance Part 2d. The meanes of Hearr-Establishment Grace Oserv. The best Ballast for the Soul Grace Q. Grace what here it signifieth A. The Doctrine and Habit of Grace 1. The Doctrine of Grace the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro gratuitâ Dei erga nos benevolentiâ acceptante nos justos pro nunciante propter meritum Christi Aretius ad loc Heart-Establishment not to be expected from the Law Not from the Ceremonial Law Nor yet from the Morall Law Reason Grace like the Authou of it All-sufficient Applic. Use 1. Seek not Heart establishment in any other way Not from Ceremonial observances Nor yet from Moral performances Much lesse from Temporal enjoyments Use 2. Seek it in a Gospel-way making free Grate our foundation Concerning which two Directions Direct 1. See that this foundation be well laid 1. Right set 2. Deep laid Direct 2. Settle the soul upon this foundation Which is done by Faith resting upon free Grace 2. The Habit of Grace Regeneration Quum Cibis opponit Gratiam non dubito quin spiritualem Dei cultum et Regenerationem intelligat hoc nomine Calvin ad loc Iisdem etiam verbis Beza Gr. Annot. ad loc Nomine Gratiae Graeci fidem etc. Atqui nihil verat generatim significari interna ac spiritualia Dei dons quibus homines sanctificantur ut fidem Spem Charitatem caeterásque virtutes Estius Com. ad loc Q. How the Habit of Grace establisheth the Heart 1. By way of Evidence 2. By way of Efficiency 1. Indirectly by freeing it from what might disquiet it As from fear So from other inordinate Affections and Passions 2. Directly by fixing the Soul upon a sure foundation the Grace of God in Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. ad Text. Faith compared to an Anchor Applic. Seek after the Habit of Grace Chrysost. ad loc Having an eye to two things To the Quality that it be true 2. To the Quantity that there be a good proportion of it