he was a man as Paul there setteth him forth full of subtilty and mischief And such in their measure ordinarily are seducers false teachers They are as Solomon describeth the Harlot Prov. 7. 10. Subtile of heart Cunning and crafty and wily And by this means they come to seduce and deceive those that will hearken to them viz. by their Subtilty This is that which the Apostle taketh notice of as a principal Engine whereby these wheeles come to be turned about as we may collect from that intimation of his to his Ephesians in that Text to which I have had so frequent recourse Eph. 4. 14. where he giveth them this Caveat that they should not be carried about with every wind of Doctrine by the sleight of men and cunning craftinesse whereby they lye in wait to deceive Two words expressing for substance one and the same thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former of which is a Metaphor taken from Cheaters who by Cogging of dice and by sleight of hand cheat and cousin those whom they play with Even so do false Teachers by their sleight and cunning craftinesse deceive those which have to deal with them Which they do divers wayes Instance in some few of them First By their Sophismes fallacious Arguments These are the false Dice which these Cheaters play with Subtile and intrapping Arguments which they take out of divers boxes fetch from several Heads As 1. From Scripture which they make use of this way by wresting it Even as Davids Enemies made use of his words as he complaines Psal. 56. 5. Every day saith he they wrest my words perverting them and turning them to another sense then ever he meant when he uttered them so do false teachers being Gods Enemies make use of his Word This is that which St. Peter saith of some unlearned and unstable soules in his time they wrested some things in Paul's Epistles as they did also divers other Scriptures to their own destruction 2 Pet. 3. 16. This did they by mis-interpreting of them and drawing them violently from their true and genuine sense to a false one which they did to that end that they might thereby uphold their errours And truly such is the ordinary practice of Hereticks and false teachers they wrest the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 detorquent depravant writhe and wring them about turning them this way or that way as may best serve for their purpose Dealing by them as Chimists sometimes do with natural bodies which they as it were torture to extract that out of them which God and nature never put into them Or as cruel Tyrants sometimes deal by innocent persons whom they set and stretch upon the Rack and so make them speak that which they never thought After the like manner do false teachers use to deal by the Scriptures wresting them to draw a sense out of them which the Spirit of God never intended A practice common to all Hereticks save onely those Antiscripturians who will not acknowledge the Divine Authority of Sacred Writ 2. And as herein they make use of Scripture so also of Reason which it may be sometimes they oppose against Scripture or else make use of to vouch that sense which they put upon it So dealt those false teachers in the Primitive times Such use they made of their Philosophy Thereupon it was that Paul gave that Caveat to his Colossians Chap. 2. v. 8. Beware faith he lest any man spoyl you through Philosophy and vain deceit that is by such subtile and plausible Arguments as are drawn from the principles of Naturall Reason which however in it self it is useful yet when it is made the measure of spiritual mysteries this is a dangerous abuse of it Now it cometh to be no other but as he there calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain deceit And this deceit did those false teachers in those first times make great use of by such Arguments both opposing the doctrine of the Gospel and supporting their own errours And the like use do not a few make of it at this day In speciall the Socinians who make this the measure of their faith and the Touchstone to try all Evangelical truths by viz. humane Reason not allowing any thing to be believed how clearly soever in Scripture held forth but what that may apprehend and comprehend Upon which account it is that they desperately disclaim divers Articles of the Christian faith for which Scripture is expresse and which the Church of God in all ages of it hath looked upon as truths the belief whereof was necessary to salvation And by this means it is that they pervert the faith of some who have not learned to submit their carnal Reason to divine Revelation And in the third place sometimes they plead Custome Tradition So did the Scribes and Pharisees in maintenance of their superstitions That is the Argument which they use to our Saviour blaming his Disciples and him in them for not complying with them in some of their Ceremonial observances Mat. 15. 2. Why do thy disciples transgresse the traditions of the Elders Not observing such Customes and usages as they had received from their Ancestors and so had been of long continuance And this Argument the false Apostles in Paul's time made great use of Thereupon it is that he giveth the like Caveat to his Colossians concerning that as he doth concerning Philosophy putting them together in that forecited Caveat Col. 2. 8. Beware lest any man spoyl you through Philosophy and vain deceit after the Traditions of men This was one thing which they pleaded for their doctrines against the doctrine of the Apostles Tradition Custome Wherein they are followed by the Doctors of the Church of Rome who take up the like plea for many of their Errours pretending though most falsly as it hath been made out by divers Champions of the truth who have undertaken that cause against them Antiquity for them casting the odious imputation of Novelty upon all contrary Opinions and Practices Which is a taking Argument with many So was it with the Iewes who brought it in as an Article against Stephen that he should say that Iesus should change the Customes which Moses had delivered them Act. 6. 14. And the Disciples when Paul came to Ierusalem give him to take notice what a stumbling-blockit was in the way of the believing Jewes that he should teach those of that Nation to forsake Moses saying that they ought not to circumcise their children neither to walk after the Customes Act. 21. 21. So tenacious are many at this day of some Customes that they will prefer them even before either Scripture or Reason And these are some of those Arrowes wherewith false Teachers do oft-times pierce the hearts of men Sophistical Arguments fetched from Scripture Reason Custome To which for the further Confirmation of their Doctrines and gaining belief from the credulous multitude they sometimes adde
now of this mind then of that Up and down Even as the wheel which turning round hath now this spoke uppermost then another and then another untill at length that which was uppermost cometh to be lowest Even so is it with them in matter of Opinion and practice Up and down Now crying up this doctrine or this way as the truth and way of God And soon after decrying renouncing disclaiming trampling upon it Now joyning in fellowship and Communion with this Society soon after without any just cause falling off from that to another and from that to a third and so going on till it may be not knowing whither further to go either they come round again re-imbracing their first love or else as the sad experience of the present times tells us they come to trample all Religion under their feet And such wheeles how many in this Nation at this day unstable Christians Amongst whom some there are whom I look upon as the worst kind of them who instead of serving the Lord serve the times and that in a far other sense then ever the Apostle meant it if we should read that Text as some Copies do Rom. 12. 11. which for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for serving the Lord serving the time turning about with them embracing and following those opinions and wayes which the times smile upon and which may be any wayes advantagious to themselves in point of Credit or Profit Such a Wheel was that notorious Apostate and Changeling Ecebolus or Ecebolius taken notice of by Aretius writing upon the Text the Constantinopolitane Oratour of whom Ecclesiastical-Histories make frequent mention telling us how he still turned round as we have seen some fanes do under the Crown conforming his Religion to the Religion of the Prince the Emperour for the time being being one while a Christian then a Heathen then a Christiah again for which at length he grew not more infamous to others then to himself insomuch that being convinced of the evill of his way he came and cast down himself at the Church-door at the feet of those Christians who had continued constant in their Profession bidding them to tread and trample upon him Calcate me insipidum salem Tread upon me unsavoury salt worthlesse creature good for nothing Such was he in his own apprehension And truly this is that which such Weather-cocks such Time-servers such Turn-coats must look for However for the present they may by this politick practice of theirs in changing their coat save their skin escape some sufferings and gain some temporal advantages yet in the end they will come to be justly accounted and looked upon as unsavoury salt neither owned by God nor his people Which let it make all you that hear it afraid of it Take heed that ye be not thus carried about turned about as wheeles This is a first head from whence this Metaphor in the Text may be derived A second is from Chaffe which being a light empty husk is carried to and fro and whirled about with the wind That is another of the Psalmists Imprecations Psal 35. 5. Let them saith he speaking of the Enemies of God be as Chaffe before the wind which our new Annotation explains Let them be smitten with the spirit of Giddinesse And the Prophet Isaiah setting forth the doom of Israels Enemies maketh use of the like expressions Isai. 17. 13. God shall rebuke them and they shall flee afar off and shall be chased as the chaffe of the Mountains before the wind and like a rolling thing before the whirlwind Lively expressions of a total rout of an utter dissipation Chaffe being as I said onely an empty husk it flyeth before the wind So doth the Chaffe upon the floor in the valley much more chaff upon the Mountain where the wind hath more force there being nothing to restrain the violence of it or to stop or stay the thing which is driven before it And like a rolling thing Like Thistledown so the Margine in our new Translation readeth it then which nothing is lighter Or as some others render it Sicut pulvis rotatus as dust whirled about with the whirlwind Such a condition is there threatned to Israels enemies in a Temporall way And truly even such is the Condition of some poor unstable soules in a spiritual way Thus are they carried about and carried away Being but Chaffe having in them onely an empty husk of a formal profession wanting the kernel the truth of grace not having in them the Root of the matter as Iob phraseth it Iob 19. 28. they are carried about with the wind of every Tentation Being as light as the Thistle-down having no substance or solidity in them they are tossed to and fro with every breath of wind that bloweth upon them Both these are very apt and elegant Similitudes fitly explaining and illustrating the force and meaning of the Phrase in the Text. But besides these there are two other which our new Annotation putteth into my hand no lesse apt and proper then either of those The one is of the Waters of the Sea the other of the Clouds of the Ayr Both which are carried about by the wind now this way now that way Such are the waters of the Sea never standing still especially if there be any wind stirring whence it is that water is made an Emblem of Instability Unstable as water saith Iacob of his son Reuben Gen. 49. 4. And for the Clouds of the ayr especially if they be light and empty wanting those libramenta those Ballancings which the Lord speaketh of to Iob Job 37. 16. how are they carried about from one quarter of the heavens to another And even such is the condition of some unstable soules They are in the third place like the Waters or waves of the Sea That is St. Iames's comparison Iam. 1. 6. He that wavereth saith he is like a wave of the Sea driven with the wind and tossed So are the waves of the Sea by the force of the winds they are driven to and fro carried sometimes this way sometimes that one while lifted up to Heaven and by and by depressed again as low as the Deep And even so fareth it with unsettled spirits they are still fluctuating to and fro up and down now of this mind this opinion this Judgment this Resolution then of that Or in the fourth place like the Clouds of the Ayr. That is St. Iudes comparison ver 12. of his Epistle where speaking of some Hereticks sprung up in his time among other Characters which he giveth of them he calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Empty Clouds Clouds without water carried about of winds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is the same with that in the Text. Carried about Here is then a fourfold head from whence this Metaphor may be derived And to some one or more of these I conceive our Apostle here to
amain infesting the Church and assailing the truth almost in every part of it broaching and venting divers and strange doctrines some and many of which were so strange as it cannot but amaze and astonish any Christian head or heart to hear of them A Catalogue whereof is left to posterity by Epiphanius and Augustine and some other of the Ancients But I shall not trouble you with any more of them This being enough as to our present purpose that such doctrines were then abroad some of them come upon the stage already and others pressing after them Which latter also our Apostle Saint Paul if so be that he were the Penman of this Epistle which for the present I shall yield took notice of So much he telleth the Ephesian Elders at Miletum Acts 20. 29. I know saith he that after my departure from you shall grievous Wolves enter in among you What Wolves were these Why two sorts of them First bloody Persecutors whom he calls Wolves and grievous Wolves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being like those Lupi vespertini the evening Wolves which the Prophet Ieremy speaketh of Ier. 5. 6. which should not spare the flock but make a prey of the poor Lambs of Christ sucking their blood Such Wolves there were many after Paul's departure his dissolution in that Neronian persecution and others following it But besides these there was another kind of Wolves whom Paul looked upon as no lesse dangerous if not more And those were white Wolves Wolves in sheeps cloathing So our Saviour describeth false Prophets Matth. 7. 15. Men who had fair and promising outsides specious apparances of a harmlesse innocency yea and pretenders it may be to a more then ordinary piety but inwardly saith he they are ravening wolves such whose design is to make a prey of the soules of men to destroy them by their false doctrines Now such also the Apostle took notice of that they should come after his departure So he tells them there more plainly in the verse following vers 30. Also of your own selves shall men arise speaking perverse things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching false and heretical doctrines crosse to the truth and wrested contrary to the mind of God in the Scriptures that they may draw disciples after them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 draw and pluck them as members from the mystical Body so making a separation therein that they may gain a party to themselves and so be reputed singular and popular Such Paul foresaw would arise to the great indangering of the Church which as Grotius and others look upon it was made good in the forenamed Nicolaitans and Gnosticks Thus then in those first times there were such doctrines as the Apostle here speaketh of in the Text Divers and strange doctrines And in the second place these doctrines were then taking with some with divers So it seemeth was that doctrine of the false Apostles concerning the observation of the Ceremoniall Law with the Hebrews the Iewes who had been educated and brought up in it having sucked it in as it were with their mothers milk it was taking with them insomuch that they were already some of them carried away with it and others in danger of being so as the Caveat in the Text is conceived to import And not onely they but others also This was that which Paul took notice of in his Galatians charging it upon them not without a wonderment to himself Gal. 1. 6. I marvell saith he that ye are so soon removed from him that hath called you into the grace of Christ unto another Gospel So it was By the means of the false Apostles they were either already turned or turning Both which are looked upon as implyed in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being of the Passive voice layeth the fault primarily upon those false teachers by whose means they were perverted Ye are turned And being of the present tense it imports what was in fieri doing if not done They were turning well nigh turned And from what and to what were they thus turned Why from him who hath called you into the grace of Iesus Christ from Paul and his Doctrine who by the preaching of the Gospel to them had called them to seek for Justification and salvation onely by faith in Christ. From this doctrine they were turned to another Gospel taught and brought to seek Iustification in another way at least in part by the observation of Mosaicall rites and Ceremonies Which Paul there calleth another Gospel Not that it was so in truth Well did he know that there was no other Gospel but one No other Name under heaven given among men whereby they must be saved as Peter elsewhere tells the Iews Act. 4. 12. no way or means of salvation appointed by God for lost mankind save onely through the merit and mediation of Iesus Christ. But in as much as it was a doctrine diverse from and a depravation of the true Gospel therefore he so calleth it as he explaineth himself in the verse following Which is not another Gospel but there be some that trouble you and would pervert the Gospel of Christ v. 7. Thus were they carried about And what he saw in them as done or doing he feared the like in his Corinthians So much he tells them 2 Cor. 11. 3. I fear sairh he lest by any means as the Serpent beguiled Eve through his subtlety so your minds should be corrupted from the simplicity that is in Christ. This he also speaketh in reference to the doctrines of the false Apostles who made a medly of the Gospel mixing their own Philosophical speculations or Jewish Traditions or Ceremonial observances with it By which meanes they corrupted and adulterated that pure doctrine even as pure and precious liquors are imbased and corrupted by other mixtures And concerning this Corruption Paul's jealousie was that they were ready to swallow it down and so to be carried about with those divers and strange doctrines A thing that was no newes in those first and purest times This was that which our Saviour himself foretold a little before his death Matth. 24. 24. Where shewing what should come to passe before the destruction of Ierusalem among other things he saith There shall arise false Christs and false Prophets c. Insomuch that if it were possible they shall deceive the very Elect. Intimating that many should be seduced and deceived by them And the like Prophecy we meet withall in that forecited place of St. Peter 2 Pet. 2. where having in the first verse as you have heard foretold of false Teachers that should come in the next verse he sheweth what successe they should have And many shall follow their pernicious wayes ver 2. And what he there forerelleth St. Iude sheweth us how in his time it came to passe Having in the fourth verse of his Epistle in like manner described the false Teachers of his time in the sequel of the Epistle he sets
forth their followers whom he calleth Clouds without water carried about of winds ver 11. and in the next verse Waves of the Sea and wandring stars thereby denoting Christians who were inconstant in their profession not like fixed stars which are regular in their Motion but like Planets or Comets wandring from one opinion or way to another being constant onely in inconstancy Thus were there some and not a few in those times those proto-primitive times who were thus carried about with divers and strange doctrines This is that which our Apostle saith of Hymeneus and Philetus in the place forecited 2 Tim. 2. 17 18. that by their pestilent doctrine in denying of the Resurrection they overthrew the faith of some So as there was then a just cause why he should here give out such an Admonition as this Be not carried about c. A useful and a needful Caveat then And no lesse in all the ages of the Church since In every of which still there have been some such doctrines held forth So it hath been so it is at this day that I shall not need to tell you and so it will be This Calvin looketh upon as a truth not obscurely hinted by the Apostle here in the Text that The Church in all ages must account to conflict and combate with divers and strange doctrines And if there be teachers of them it is not to be imagined but that there will be some Disciples some followers Q. But how cometh it so to be How cometh this to passe first that there should be such doctrines held forth and then that so many should be carried about with them To these two queries I shall return Answer severally A. 1. For the former Know we in the first place that this cometh to passe not without a providence and a special providence Herein as in all other things God hath a hand concurring therewith not barely by his Permission but as Melancton calleth it by his Effectual Permission most justly decreeing that they should be whence it is that the Apostle saith There must be Heresies 1 Cor. 11. 19. Must as by reason of Satans malice and Mans corruption so of Gods decree who having determined that they should be most wisely ordereth and disposeth of them when they are Which he doth for divers ends As 1. For the manifestation of his own power in maintaining his Truth and that against all opposition 2. For the honour of truth it self which by these conflicts with Errour is rendred more illustrious That house which standeth out all storms and tempests of wind and weather shewoth it self to have a good foundation 3. For the Probation and tryal of such as are sound in the faith There must also be Heresies saith the Apostle in the Text last named 1 Cor. 11. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There must be also Not onely Schismes of which he had spoken in the verse foregoing divisions about matters of Order and Discipline but also Heresies Errours in doctrine and that fundamental Errours And wherefore must these be why that they which are approved may be made manifest Thus is Wheat differenced and distinguished from the Chasse Inanes paleae tempestate jactantur saith Cyprian Light empty Chaffe is whirled to and fro with the wind while the Wheat lyeth still in the floor Thus whilest empty and formal Professours who have taken up the profession of the truth either pro formâ for fashion sake or else for some by and sinister ends wanting the kernel and truth of grace are carried away those which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved unto God sincere and sound-hearted Christians they are hereby made manifest as to themselves so to others Thus doth God by this means as Cyprian in the same place noteth make a kind of a previous separation separating the Chaffe from the Wheat before the day of Judgment 4. This God permits for the just condemnation of others and that both of Masters and Scholars of such as broach and preach such doctrines and such as believe them For the former of these expresse is that of St. Iude in the Text forecited Iude v. 4. There are certain men crept in unawares saith he who were before of old ordained to this condemnation This he speaketh of seducers false teachers whom God in his most just and righteous decree did from eternity preordain so far to leave them to their own natural corruption and malice as that they should dare to corrupt and falsifie his truth and thereby justly incur the sentence of condemnation and bring upon themselves swift destruction as the Apostle St. Peter saith of them 2 Pet. 2. 1. And for the latter that of St. Paul is no lesse expresse 2 Thess. 2. 1. where speaking of Antichristian errours that should come into the Church and should be prevalent with many he assigneth this as one end of Gods dispensation in permitting and sending them God shall send them strong delusion saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Efficaciam deceptionis the Efficacy of Errour or deceit that is such errours as should be effectuall for the deceiving of them so as they should believe a lye receive and imbrace those forged and false doctrines And wherefore this Why That they all might be damned who believed not the truth but had pleasure in unrighteousnesse ver 12. Thus hath God not onely an eye to but also a hand in these divers and strange doctrines which come abroad not onely with his prescience and permission but also by his most wife and just Ordination 2. This is Satans doing He it is that is the father of lyes When he speaketh a lye he speaketh of his own saith our Saviour pro ingenio suo according to his natural disposition so it is if ever Satan speak truth as sometimes he doth he borroweth it to make some advantage of it that he may the more easily deceive by it Lyes are his proper and natural off-spring For as that Text goeth on He is a lyar and the father of it So he is of all Lyes Among which false doctrines are none of the least And therefore deservedly called by that name 2 Thess. 2. 11. 1 Tim. 4. 2. He it is that was the first Preacher of divers and strange doctrines This he did in Paradise Where when God had preached to our first Parents this Doctrine that The day that they ate of the forbidden fruit they should certainly dye the death Gen. 2. 17. he soon after preacheth to them the clean contrary The Serpent said unto the woman Ye shall not surely dye Gen. 3. 3 4. And still this is his work He that was a lying spirit in the mouthes of Ahabs Prophets 2 King 22. 22. he is still the same in the hearts and mouthes of all false Prophets He is the seedsman that soweth these tares So the Parable in the Gospel sets it forth Mat. 13. 24. The
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
into others to make proselytes they thereby made them twofold more the children of Hell then themselves Matth. 23. 15. Thus do false and Heretical Teachers by their false and damnable doctrines they beget Children of Hell bringing men under the power of Satan to be taken and led Captive by him As therefore you love your selves beware of such seducers such seductions that you be not thus carried about with such divers and strange doctrines And in the third place whilest herein you have respect to your Ministers and your selves have the like also to the Church of God This is a thing which all Christians who professe themselves members of that mysticall Bodie ought to have a special regard unto so as not to despise it nor yet to shame it 1. Not to despise it This is one thing which Paul chargeth upon some of his Corinthians that by their disorderly manner of administring and receiving of the Sacrament of the Lords Supper and Celebrating their Love-feasts before or after it uncertain whether they in so doing despised the Church of God 1 Cor. 11. 22. Or despise you the Church of God Which though some and not a few learned Expositors and that not without some good shew of Reason for it interpret of the place of the Churches meeting which by a usual Metonymie vulgarly is and inoffensively may be so called Ecclesia The Church which place they might be said to have despised in that they put no difference betwixt their own private houses and that which supposing it to be set apart for Religious services ought not without necessary cause to have been imployed to other Civill much lesse Uncivil uses as it seemeth their meetings were Yet others not inferiour to them to whom I professe my self rather to subscribe understand it rather of the Mystical Church the coetus fidelium the Company of believers either in that particular Congregation or elsewhere This Church they by this disorderly carriage of theirs seemed to sleight not regarding the Custome of other Churches nor yet hearkening to the Admonition of their own possibly seconded by some others as Pareus conceiveth of it And this the Apostle there calleth a despising of the Church of God Which he chargeth upon them as a thing most blame-worthy in them Shall I praise you for this I praise you not And so is it in whomsoever shall do the like in any kind Despise the Church of God! that Church whereof they are members and others of the true Churches of Christ. Which they do without regarding the lawful and laudable usages and Customes of those Churches do without any just ground and reason differ from them in matters of concernment Paul in the Chapter last named taxing another undecency in that Church of Corinth viz. their women some of them having their heads and faces unveiled uncovered in the publick Assemblies he presumes this to be Argument sufficient to silence those who ever they were that should appear whether in defence of it or contest about it If any man list to be contentious saith he we have no such Custome nor the Churches of God 1 Cor. 11. 16. And if this be an interpretative despising of the Church not to regard the Customes thereof much more may it be so construed to recede from the doctrine thereof and to run after divers and strange doctrines such as the true Church of God hath not owned but renounceth and disclaimeth Surely this is no other but a despising of the Church of God which who so standeth guilty of let him not look for praise from God or thanks from men 2. Not to shame it This do they who professing themselves to be children of this mother yet desert her doctrine suffering themselves to be thus carried about with such divers and strange doctrines This is no small blemish in the Churches face Even as it is in a field of Corn to see such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a medly in it as sometimes we do in barren soiles such an intermixture of divers and strange weeds and flowers as Cockle and Darnel Poppies and Mayeweed c. all growing among the Wheat this variety of heterogeneous plants what ever their colour be and how pleasing soever they may be in the eyes of Children yet it is no small eye-sore to the husbandman or blemish to the field it self whose best beauty is to be all of one colour And truly so is it in the Church of God where there ought to be but one Faith as the Apostle speaketh Eph. 4. 5. to have divers and strange doctrines put up and take rooting there much more if they come to flourish and spread this is no small eye-sore unto God nor blemish to it Which have you a regard unto that you may not in this way either despise or shame the Church of God In the fourth place having an eye to the Church of God have a regard also to the Religion of God therein professed To the Truth of God which is but one Veritas unica error multiplex Errour is various and may be infinite Truth is but one and that semper eadem ever the same being constant and immutable like unto him who is the Authour of it the God of truth who saith of himself I am the Lord I change not Mat. 3. 6. Now what a dishonour then is this to have the Professours of it so unlike unto it self the children so unlike the mother such Changelings so mutable so changeable As if they were of Pilates race who when Christ spake to him concerning the Truth he replyeth not without some Passion And what is Truth Joh. 13. 38. Truly such Scepticks in Religion are some and many at this day as if they were as some call themselves Seekers not knowing what Truth no not Gospel-truth is which if they did surely they would be more constant in adhering to it and owning of it Fifthly and lastly let me beg this for the sake of your Lord and ours even for Christ his sake His Disciples and followers you professe your selves to be And are you so then hear his voice and no others This will his sheep do My sheep hear my voice Joh. 10. 27. Those that are truly given unto Christ by the Election of God the Father to be made partakers of the merit and benefit of his Redemption to be justified and saved by and through him they will hearken unto him speaking in the Gospel And thus hearing him they will follow him and onely him not so any other A stranger will they not follow saith the fifth verse of that Chapter speaking of the same sheep of Christ but will flee from him For they know not the voice of strangers False Teachers such as teach divers and strange doctrines and in that respect fitly called strangers Christs sheep know not their voyce viz. with a knowledge of Approbation so as to hearken to them to follow them And O
were in Saint Iude's time These are they that separate themselves Jude v. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word properly signifieth Separatists such as separated themselves and others from the true Church of God renouncing Communion with it so making of Sects Such were the Donatists some ages after against whom Augustine so strenuously and earnestly contended The founder of which Sect Donatus a Bishop taking an unjust and groundlesse distaste at Cecilianus Bishop of Carthage not unlike that which some among our selves at this day have taken up against the Ministers of the Church of England as also of other Churches being in this respect in the same Predicament with them viz. because he had received his Ordination from the hands of some of the Traditores or Proditores such persons as had in time of Persecution delivered the Book of holy Scriptures to be burnt even as our Ministers are said to have received theirs by or through the hands of Antichristian Romish Bishops thereupon he fell off from the unity of the Church separating himself with his party from all others as if the Catholick Church had been no where else to be found but onely in that Corner of Africk where himself dwelt and that among his Society himself and his followers Thus did that Sect then And the very like have the Anabaptists of the last age done who are not unjustly looked upon by some as revivers of the Sect of the Donatists being therein followed by their Successours among our selves in this Nation at this day who by that one Act of Rebaptization which also they learned from those Donatists of whom Augustine tells us that they did the very like Rebaptize those that were baptized before do at once unchurch all the Churches in the world in as much as they do thereby make a nullity of that Sacrament which the members of those Churches have received in their Infancy which being the Initial Seal of the Covenant and the distinguishing mark betwixt Christians and Heathens none can be looked upon as visible members of the Church without it An Errour which be you ware of It being a Mother-Errour and that a teeming a fruitful one in whose womb ordinarily many erroneous Opinions are conceived So it was to those Donatists the first founders of it who being fallen off from the Church stayed not there but were then carried about with divers and strange doctrines ran into many pestilent Opinions as inveterate Schisme for the most part turns to Heresie besides some desperate practices One of which amongst the rest is very observable viz. that whilest they at the first plead for Liberty of Conscience and an Universal Toleration that no man should be compelled to any Religion nor yet hindred from holding forth any opinion denying the Civill Magistrate though Christian as Constantine the Emperour then was under whom this Schisme had its beginning any power for the punishing or repressing of any Hereticks or Heresies or to take any Course whereby either the broachers or maintainers of them might be brought to Repentance or else the poysonous breath of their Opinions might be stopped from infecting of others which is and not without cause reckoned up as none of the least Errours they were guilty of yet in processe of time they came to that height of rage that if they met any in the field or streets who were not of their judgment they made nothing furiously to fall upon them to assassinate to murder them The like spirit whereunto modern Histories tell us was to be found among their successours in Germany in the last age And God grant England may never have experience of the one Well to draw to a conclusion of this Head take you heed of this so dangerous a defection of this turning from the Church Which being the Pillar and Ground or the Stay of Truth as the Apostle calleth it 1 Tim. 3. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Columna et Firmamentum or Stabilimentum as Beza hath it holding forth and in some sense bearing up the truth of God even as Pillars and Posts are wont to do the Proclamations and Orders of Magistrates which are affixed to them that so all may take notice of them No wonder that they who recede from it turning their backs upon it recede also from the truth and so become subject to this Peripherie to be thus carried about with divers and strange doctrines Even as it is with Deer I do not know a fitter comparison when once they have left the Herd and got out of the Park then though they get into Pikles yet there they are restlesse driven to and fro by every Passenger so as then they leap hedge and ditch Even such is the condition of those who have once given a farewell to the Church which is as Gods Park in the world being once got out of the Pale of it now though they fall into Pikles and severals several Companies yet it cannot be expected that they should rest there but that they will be subject to be driven to and fro by Errour after Errour till at the length they come to leap hedge and ditch to make Shipwrack of faith and a good Conscience as the Apostle saith that brace of Hereticks Hymeneus and Alexander with some others in his time had done 1 Tim. 1. 19 20. But I passe to a third Whilest you thus hold fast the Head and the Body Christ and his Church take heed of turning from the Scriptures The Scriptures they are a Christians light whereby he is to walk in this world Thy Word is a lamp unto my feet and a light unto my path saith David Psal. 119. 105. And St. Peter speaking of Scripture-Prophecie 2 Pet. 1. 19. calleth it a more sure Word that is most sure the Comparative put for the Superlative as sometimes in Scripture it is whereunto saith he ye do well to take heed as unto a light that shineth in a dark place c. Such is the Understanding the mind of man in regard of spiritual and heavenly mysteries it is like a dungeon a dark place untill it be enlightned by that light which the Lanthorn of the Scripture holdeth forth Which therefore all Christians are to attend unto Object True say some they are so to do but how long untill the day dawn and the day-star arise in their hearts as it there followeth that is untill their hearts be fully enlightened by the Spirit of Christ who is as the morning-star so called Rev. 2. 28. and the Sun of righteousnesse Mal. 4. 2. But when the Sun is up what need of Canales when Christ is once come into the heart of a Christian dwelling there by his Spirit what need then any more of this Candle-light of the Scriptures This is but to burn day-light A. To this it is answered that true it is the Saints upon earth are thus enlightened They who
heed that you be neither Causes nor yet Occasions of their turning Not Causes of it whether Principal or Instrumental by broaching or spreading of false Doctrines Not Occasions by your Examples do what in you lyeth for the preventing or curing of this Soul-sicknesse in others Which let all do in their places Private Christians in their places by suggesting seasonable Counsel unto their brethren for the staying of those that are wavering and beginning to turn or for the reducing of those that are turned Publick persons in their places Heads of Families Ministers Magistrates Heads of Families Parents and Masters Catechizing those committed to their charge Children and servants instructing them in the Principles of Gods true Religion seasoning them betimes with divine Truths which will be of special use to keep them from the putrefaction of unsound and erroneous doctrines Ministers watching over their flocks with all possible circumspection warning them as Paul saith he did Act. 20. 31. instructing of them praying for them that so the Sheep and Lambs committed to them may not become a prey to Wolves or Foxes Magistrates improving that Power which God hath put into their hands for the restraining of Seducers so as if they will not be brought to believe the truth yet they may not dare to divulge and publish Errours This is the Magistrates work Whence it is that in Scripture-Language they are called Heires of restraint so you find it Iudg. 18. 7. There was no Magistrate in the Land No possessour or Heir of restraint saith the Original as the Margin in our new Translation will inform you so called because this was and is their office to bridle and restrain men from all kind of wickednesse doctrinal and Moral in matters as well of Religious as Civill concernment It is noted as the Reason how it came to passe that Micah played the Idolater in that manner Iudg. 17. 5 6. the Chapter foregoing that he had an house of gods of Idols and made an Ephod a Priestly vestment such as the High Priest wore and Teraphim Images and consecrated one of his sons who became his Priest being neither of Aarons Linage now Tribe so moulding the Religion of God according to his own fancy In those dayes saith the verse following there was no King in Israel no Judge no supream Magistrate but every man did that which was right in his own eyes as in matters of Civil so of Religious concernment Intimating that so they should not nor durst not have done had there been a Magistrate set over them Into whose hands God committing the care and custody of both Tables he ought to have an eye to Gods Religion as well as to any other Civil interest whatsoever so as not to suffer it to be injuried or prejudiced as not by false Worshippers so not by false Teachers Concerning whom the Law under the Law was expresse Deut. 13. 5. If there arise among you saith the first verse a Prophet or dreamer of dreames c. saying Let us go serve other gods so endeavouring to seduce the people from the true worship and service of God that Prophet or dreamer of dreams shall be put to death saith the fifth verse being a convicted seducer in so high a kind he was not to be suffered to live And was this crime then adjudged to be so Capital surely it cannot be so venial as some at this day would make it who would have a licentious liberty given not onely to all men in a private way keeping their Conscience to themselves but to all kind of Teachers to come upon the publick Stage and there by Tongue or Pen preaching or writing to vent what doctrines they please To this let Magistrates see Being accountable for it as to God so to his people who cannot have the Evil put away from the midst of them as the close of that verse there hath it unlesse some course and some severe course also be taken for the restraining and repressing of such dangerous deceivers But I shall prosecute this no further But rather come to that which is behind in the Text the second Branch of it Wherein we shall meet with a proper and soveraign Remedy for the aforesaid Malady For it is a good thing that the heart be established with Grace IN which words for the better handling of them we may take notice of two things The thing here commended and the means of attaining it The thing commended is Heart-Establishment It is a good thing that the Heart be established The means of attaining this Establishment Grace It is a good thing that the heart be established with Grace Upon these two I shall insist severally and that with all convenient brevity Begin with the former It is a good thing that the heart be established Where by way of Explication let two things be enquired into What is here meant by the Heart what by the Establishing of the heart For the former I will not trouble you with the severall acceptations of the word Heart in Scripture which are many Literally and properly what it signifieth I shall not need to tell you that fleshy partt in the Body of Man or other Creature which is the seat of the soul the fountain of life Primum vivens ultimum moriens the first that liveth and the last that dyeth But this is not the heart that our Apostle here speaketh of As for this heart the proper meanes of strengthening and establishing it is by Meats and Drinks Thus Abraham speaking to the three Angels and taking them to be Men he bids them sit down and rest themselves and I saith he will fetch a morsel of bread and comfort ye your hearts Gen. 18. 5. Fulcite corda Stay or stablish your hearts saith the Original meaning their vitall spirits whereof the heart is the receptacle But to let that go The Heart here spoken of is as the Apostle telleth us such a thing as whose establishment is not by Meats but by Grace Understand hereby then the Soul of man The Reasonable soul with the faculties of it So the word Heart in Scripture is most frequently used it being as I said the proper seat of the Soul And so look we upon it here It is good that the Heart the Soul Q. But the Soul of man in regard of the faculties of it is divided into two parts The Intellective and Affective The former properly called the mind comprehending the Understanding Iudgment Conscience The latter the Will with the Affections which are nothing but the several turnings of the will to or from an Object Now of whether of these shall we understand the Apostle here to speak A. To this I shall answer that however with Aretius I look upon the former of these as primarily and principally here intended the Mind of man his Understanding Iudgment Conscience which are the faculties with which Doctrines as to the
concerning the Apostasie of the latter times he saith that For this cause viz. because men received not the love of the truth God shall send them strong delusions that they should believe a lye 2 Thess. 2. 11. Thus doth God justly punish those disrespects which men shew unto his truth when it is held forth unto them their not receiving and imbracing it with intire and cordial Affection and living up to it by giving them over to Satanical delusions to be captived and blinded by them that they should believe a Lye be carried about with dīvers and strange forged and false Doctrines Thus is this Actual turning an Evil thing And such in the second place is Habitual Instability When men have unsettled heads and hearts and so are subject to be turned and to be carried about in this manner This also is an evil a great Evil. So it will appear if we do but consider these two things First how it indisposeth a man to service and secondly how it exposeth him to danger Both which may fitly be illustrated from a Ship a Similitude which I have the more frequent recourse unto in regard that as it suiteth very well with the Subject in hand so it is familiar and well known to you A Ship being tender-sided and waltery is neither serviceable nor safe Not serviceable to the Owner not safe to the Passenger And truly such is the condition of an unstable soul. 1. It is unserviceable Unserviceable to God the Owner of it Being hereby indisposed unto his service whether to do or to suffer for him Both which require a stable head and a stable heart Where these are wanting it cannot be expected or hoped that a man should walk uprightly with God in a constant course of Obedience We see how it is with a man in drink so we speak sometimes and yet not improperly when the Body being surcharged with any inebriating liquor the soul which is the man the most noble part of him is drowned in it his head turning round what Indentures doth he make with his feet He cannot now walk right on but reeleth to and fro this way and that way as the Psalmist speaketh Psal. 107. 27. And truly so is it with an unsettled Christian having an unstable head and heart he hath also an unstable foot so as he cannot walk steadily with God He cannot do what our Apostle requires all Christians to do Heb. 12. 13. Make streight pathes or steps unto his feet This is that which St. Iames telleth us in that Text forecited Iam. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A double-minded man is unstable in all his wayes A man unsettled in his Principles Opinions Resolutions Purposes having as it were his soul divided in him which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth Bianimis when the mind is divided betwixt two Objects that it knoweth not which to choose but is like a man standing in bivio that hath two wayes before him and knoweth not which to take he is unstable in all his wayes all his practices courses undertakings whether of Civill or Religious concernment And being so it cannot be expected than either God or Man should ever have any great service from such a one It was Iacobs prophetical prediction concerning his first-born son Reuben Gen. 49. 4. Unstable as water thou shalt not excel c. viz. in valour or any excellent atchievements And the like may be said of unstable Christians Being unstable as water which too many are subject to be moved and carried about with every wind of doctrine as the water is with every gale that bloweth upon it Let it never be expected that they should excell in doing any speciall service whether for God or for his Church Thus doth this Habituall instability indispose a man for service 2. It exposeth him to danger Even as it is with a Ship still I have recourse to the same similitude being tender-sided and waltery as it will not bear much sail so it is subject to be overset by every gust Even so is it with an unsettled Christian. As he is not capable of doing much service so he is in danger of being over-set by every Tentation to be carried about by fear or hope of gain and outward advantage or by the sleight and cunning craftinesse of subtile seducers which is a thing of very dangerous consequence making the condition of a man most hazardous and unsafe continually exposing him to the danger of no lesse then the sinking of his soul in eternal perdition But I promised brevity Thus is it as you see an evil thing to have the heart the soul of man unsettled especially as to matters of Religious concernment But on the other hand To have the heart established is a good thing That we have here expressed It is a good thing that the heart be established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good thing a singular good eminently good So it is being both Honestum Utile and Iucundum which are the three kinds of good an Honest good a Profitable good a Pleasurable good 1. An Honest good This is the good of the heart when it is like the good ground spoken of Luk. 8. which our Saviour verse 15. expounds to be the honest and good heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now this it is which maketh it so to be when it is established and that with grace This is as good manure to a light soil which being layed on it and mingled with it maketh it good ground And so doth this a good Heart an honest Heart 2. It is a profitable good So is good ground to the Owner And so is a good heart that is thus established Now it bringeth forth fruits unto God fruits of New Obedience fruits of Holinesse and Righteousnesse and that both Plentifully and Constantly Which a heart not so established will not do Possibly by fits and starts an unsettled unstable Christian may do some good services in themselves acceptable unto God and profitable to others But he is not constant herein This is the fruit of this heart-establishment to make the Christian like Davids tree planted by the rivers of water that bringeth forth his fruit in his season and whose leaf also doth not wither Psal. 1. 3. Constant both in profession and practice of Gods true Religion 3. It is a pleasurable a delightfull good So it is to the Christian himself The heart being in a good and constant temper it maketh both an equable pulse and a chearful countenance And so is it with the Christian when his heart his soul is settled and established in the matters of God this maketh him as Constant in his way so chearfull David having his heart fixed then he will sing and give praise Psal. 57. 7. An unsettled heart must needs be an uncomfortable heart Even as it is with a Traveller falling with divers wayes and being anxious and uncertain which to take now he