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
forth their followers whom he calleth Clouds without water carried about of winds ver 11. and in the next verse Waves of the Sea and wandring stars thereby denoting Christians who were inconstant in their profession not like fixed stars which are regular in their Motion but like Planets or Comets wandring from one opinion or way to another being constant onely in inconstancy Thus were there some and not a few in those times those proto-primitive times who were thus carried about with divers and strange doctrines This is that which our Apostle saith of Hymeneus and Philetus in the place forecited 2 Tim. 2. 17 18. that by their pestilent doctrine in denying of the Resurrection they overthrew the faith of some So as there was then a just cause why he should here give out such an Admonition as this Be not carried about c. A useful and a needful Caveat then And no lesse in all the ages of the Church since In every of which still there have been some such doctrines held forth So it hath been so it is at this day that I shall not need to tell you and so it will be This Calvin looketh upon as a truth not obscurely hinted by the Apostle here in the Text that The Church in all ages must account to conflict and combate with divers and strange doctrines And if there be teachers of them it is not to be imagined but that there will be some Disciples some followers Q. But how cometh it so to be How cometh this to passe first that there should be such doctrines held forth and then that so many should be carried about with them To these two queries I shall return Answer severally A. 1. For the former Know we in the first place that this cometh to passe not without a providence and a special providence Herein as in all other things God hath a hand concurring therewith not barely by his Permission but as Melancton calleth it by his Effectual Permission most justly decreeing that they should be whence it is that the Apostle saith There must be Heresies 1 Cor. 11. 19. Must as by reason of Satans malice and Mans corruption so of Gods decree who having determined that they should be most wisely ordereth and disposeth of them when they are Which he doth for divers ends As 1. For the manifestation of his own power in maintaining his Truth and that against all opposition 2. For the honour of truth it self which by these conflicts with Errour is rendred more illustrious That house which standeth out all storms and tempests of wind and weather shewoth it self to have a good foundation 3. For the Probation and tryal of such as are sound in the faith There must also be Heresies saith the Apostle in the Text last named 1 Cor. 11. 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There must be also Not onely Schismes of which he had spoken in the verse foregoing divisions about matters of Order and Discipline but also Heresies Errours in doctrine and that fundamental Errours And wherefore must these be why that they which are approved may be made manifest Thus is Wheat differenced and distinguished from the Chasse Inanes paleae tempestate jactantur saith Cyprian Light empty Chaffe is whirled to and fro with the wind while the Wheat lyeth still in the floor Thus whilest empty and formal Professours who have taken up the profession of the truth either pro formâ for fashion sake or else for some by and sinister ends wanting the kernel and truth of grace are carried away those which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 approved unto God sincere and sound-hearted Christians they are hereby made manifest as to themselves so to others Thus doth God by this means as Cyprian in the same place noteth make a kind of a previous separation separating the Chaffe from the Wheat before the day of Judgment 4. This God permits for the just condemnation of others and that both of Masters and Scholars of such as broach and preach such doctrines and such as believe them For the former of these expresse is that of St. Iude in the Text forecited Iude v. 4. There are certain men crept in unawares saith he who were before of old ordained to this condemnation This he speaketh of seducers false teachers whom God in his most just and righteous decree did from eternity preordain so far to leave them to their own natural corruption and malice as that they should dare to corrupt and falsifie his truth and thereby justly incur the sentence of condemnation and bring upon themselves swift destruction as the Apostle St. Peter saith of them 2 Pet. 2. 1. And for the latter that of St. Paul is no lesse expresse 2 Thess. 2. 1. where speaking of Antichristian errours that should come into the Church and should be prevalent with many he assigneth this as one end of Gods dispensation in permitting and sending them God shall send them strong delusion saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Efficaciam deceptionis the Efficacy of Errour or deceit that is such errours as should be effectuall for the deceiving of them so as they should believe a lye receive and imbrace those forged and false doctrines And wherefore this Why That they all might be damned who believed not the truth but had pleasure in unrighteousnesse ver 12. Thus hath God not onely an eye to but also a hand in these divers and strange doctrines which come abroad not onely with his prescience and permission but also by his most wife and just Ordination 2. This is Satans doing He it is that is the father of lyes When he speaketh a lye he speaketh of his own saith our Saviour pro ingenio suo according to his natural disposition so it is if ever Satan speak truth as sometimes he doth he borroweth it to make some advantage of it that he may the more easily deceive by it Lyes are his proper and natural off-spring For as that Text goeth on He is a lyar and the father of it So he is of all Lyes Among which false doctrines are none of the least And therefore deservedly called by that name 2 Thess. 2. 11. 1 Tim. 4. 2. He it is that was the first Preacher of divers and strange doctrines This he did in Paradise Where when God had preached to our first Parents this Doctrine that The day that they ate of the forbidden fruit they should certainly dye the death Gen. 2. 17. he soon after preacheth to them the clean contrary The Serpent said unto the woman Ye shall not surely dye Gen. 3. 3 4. And still this is his work He that was a lying spirit in the mouthes of Ahabs Prophets 2 King 22. 22. he is still the same in the hearts and mouthes of all false Prophets He is the seedsman that soweth these tares So the Parable in the Gospel sets it forth Mat. 13. 24. The
Kingdome of heaven is like unto a man which sowed good seed in his field but while men slept his Enemy came and sowed tares among the wheat The Moral of the Parable is obvious The field is the true Church of God The seed is the Word the doctrine of truth The Seeds-man sowing this seed is God himself who hath caused this doctrine to be preached and published as by his Son so by his Ministers The Tares are Heresies false Doctrines which are fitly represented by tares which as they are of a different kind from the wheat so they are hurtful to it pulling it down and withal have a peculiar quality of intoxicating the brain All fitly appliable to false doctrines Now these were of the Enemies sowing the Devils work who is rightly called Satan an Adversary an Enemy being so both to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Original there his Enemy and to his People your Adversary the Devil saith Peter 1 Pet. 5. 8. This is properly his work The Enemy hath done this saith the Master there to his servant enquiring of him how those tares came v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The envious man as the former Translation hath it Satan who doth this out of Malice and Envy Envy First to the Owner of the field to God himself whose professed enemy he is and so seeketh by all means to crosse him in his work and to frustrate his designs Secondly Envy to the field the Church which he cannot endure to see flourishing and prospering and therefore stirreth up against it as Persecution on the one hand so false doctrines on the other both to disquiet and hinder the growth of it And thirdly Envy to the Wheat Both to the doctrine of truth which he being a lyar hateth and so by this means seeketh to pull it down to hinder the propagation of it And also to the Professours of it true believers whose salvation he envies and so seeketh to turn them aside from the way of Truth Thus this is Satans work 3. This is mans own work the proper fruit of his Natural Corruption Even as the ground by reason of that first Curse not being tilled and cultured it bringeth forth briars and thornes and being tilled it bringeth forth Câ—ckle and darnel and such other heterogenous plants which are never sowen Even so doth the heart of man by reason of that Corruption which is in it it is apt of it self to conceive and breed such errours in doctrine divers and strange doctrines Which being thus conceived and bred there are some particular lusts which have a special Midwifery in the bringing of them forth unto an open view Of these I shall instance onely in three 1. Hypocrisie This was that which set those false Teachers those seducing spirits on work to broach and vent those doctrines of Devils as the Apostle calleth them and their Heresies 1 Tim. 4. 1. they spake those lyes in Hypocrisie as the next verse hath it pretending to a more then ordinary holinesse and strictnesse And thereupon they forbade to marry as it followeth ver 3. even as the Religious Orders in the Church of Rome upon the same account at this day do And truly without any breach of Charity this may be conceived to be either the Mother or Nurse of some of those strange doctrines which are abroad in this Nation at this day 2. Ambition vain-glory This was that which moved that notorious Impostor Theudas mentioned Acts 5. 36. to that factious undertaking who under pretence of being a Prophet moved sedition among the Jewes this he did saith the Text there Boasting himself to be some body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some Copies there have it some great one So it is noted of Simon Magus that he bewitched the people of Samaria with his Sorcery giving out that himself was some great one And this it is that setteth some false Teachers a work to invent and publish some new and strange doctrines that so they may be thought to be some body some more then ordinary persons This is that which Paul saith of those Hereticks which he foresaw should arise after his departure Act. 20. 30. They shall speak perverse things saith he preach strange and Heretical doctrines to draw away disciples after them affecting popularity And surely in all times this hath had no small influence upon such kind of persons 3. To these adde in the third place Covetousnesse This Paul washeth his own hands of appealing to God as a witnesse of his innocency therein 1 Thess. 2. 5. For neither at any time used we flattering words as ye know nor a cloak of Covetousnesse God is witnesse As he was free from vain-glory of which he speaketh in the next verse so also of Covetousnesse He had no Covetous design in his preaching So he tells his Corinthians I seek not yours but you 2 Cor. 12. 14. not their goods but their good not their estate but their salvation But so did not the false Apostles and other false Teachers of that time What ever they pretended they sought their own things more then the things of Iesus Christ as Paul speaketh of the greater part of Teachers in his time Phil 2. 21. their own things as their own honour so their own profit And such for the most part are false teachers they are self-seekers seeking rather to make a gain of others which thing Paul disclaimes both for himself and Titus 2 Cor. 12. 17 18. then to gain them to Christ. This is that which St. Peter foretelleth of the false teachers that should come in after-times among other things they should make merchandize of their followers So you have it 2 Pet. 2. 3. And through Covetousnesse shall they make merchandize of them Thus do false teachers too often witnesse those in the Church of Rome they endeavour to lay hold of the goods of others though it be with the ruine of their soules Thus do they follow the way of Balaam as the Apostle there speaketh of them v. 15. And after him St. Iude ver 11. who loved the wages of unrighteousnesse so as he cared not what he said or did so he might but gain that reward which Balack proffered him though it were to the cursing of that people which he knew to be Gods people the people of Israel had not God withheld him by causing the dumb Asse to reprove him as you have it recorded Numb 22. 7 13 37. 2 Pet. 2. 16. Even so is it with some false teachers having an heart exercised with covetous practices as St. Peter speaketh verse 14. of that Chapter they care not what they say or do for gain And thus do they make merchandize of the soules of men This is said to be part of Babylons Merchandize Rev. 18. 12 13. As Gold and silver and precious stones and divers other commodities there reckoned up so among other the soules of men Which
may very well be taken literally in as much as Babylons Romes Merchants her Idolatrous Priests and false Teachers do make a spiritual Merchandize of them Now put these together and here you may see how many of these divers and strange doctrines come to be conceived bred and brought forth And being thus brought forth now they come to propagate and increase to spread themselves which they do as by other wayes and means so through the sinful connivance or carelesse negligence of those to whom God hath committed the care of his Church So saith the Parable in the Text forecited Mat. 13. 25. While men slept the Enemy came and sowed tares Whilest those to whom God hath committed the Care of his field his Church which he hath done to Magistrates and Ministers to whom he hath given the like charge concerning Heresies that the King of Egypt did to the Hebrew Midwives concerning the Male children Exod. 1. 16. viz. that they should stifle them in the birth whilest they sleep whilest they are remisse and negligent in discharging of their duties for the suppressing of false and Heretical Teachers with their doctrines by such wayes and means as are agreeable to Scripture and Gospel-rules in the mean time Satan that vigilant Adversary who watcheth all such opportunities he taketh advantage to sowe and scatter these seeds to propagate and spread abroad these divers and strange doctrines And thus you have the former Question resolved How it cometh to passe that there are such divers and strange doctrines abroad in the world and in the Church Come we now to the latter How it cometh to passe that Christians professing the faith of Christ should be carried about with such Doctrines So they are sometimes oft times and yet easily quickly So were the Galatians in so much that Paul could not but wonder at it Gal. 1. 6. I marvel saith he that you are so soon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so quickly so suddenly removed to another Gospel And truly so i◠is It is a wonder to see how easily how quickly some Professours are turned about and carried away and that with strange Doctrines Now how cometh this to passe In Answer to this I might again reflect upon some of those generals which I made use of before 1. This cometh to passe not without a special Providence of God who in his most righteous Judgment both sendeth and giveth men over to strong delusion that they should believe a Lye as the Apostle hath it in that forecited Text 2 Thess. 2. 11. And wherefore so and so The verse foregoing renders the reason of it Because they received not the love of the truth that they might be saved Thus it is where the truths of God Gospel-truths are not sincerely and cordially imbraced believed and loved lodged in the heart and the power of them expressed in the life God in his just Judgment giveth men over to the power of strong delusions that they should be deceived by them and carried away with them 2. This cometh to passe through the working of Satan through his subtlety In this way was our first parent our great Grandmother Eve deceived Satan coming to her in the form or rather Body of the Serpent making use of that subtle and insinuating Creature to speak through and convey his temptations by he beguiled her through his subtlety as the Apostle hath it 2 Cor. 11. 3. And in a like way doth that old Serpent called the Devil and Satan the accuser of the brethren and adversary to the Church deceive the world as you have it Rev. 12. 9. the wicked and ungodly world which is the greatest part of it This he doth through his subtlety winding himself into the heads and hearts of men seducing them by his Temptations thereby drawing them as into moral Vices so into doctrinal Errours 3. For this men are beholding to their own Corruption Which is as tinder ready to take fire by every spark that falleth into it Insomuch that if man be left to the inclination and sway thereof it can be no wonder if he be turned aside from the way of truth to the imbracing of the most pernicious and damnable Errours But I shall let passe these Generalls For a more full and particular Resolution of this Enquiry directing you to these three Heads to take notice First of somewhat in the Teachers of these Doctrines Secondly somewhat in those that hearken to them and are carried away with them Thirdly somewhat in the Doctrines themselves whereby this seduction may be either caused or occasioned Begin with the first the Teachers of these Doctrines And in them take we notice of two things Their Activity and their Subtilty Their Activity As Satan so his Instruments are very active in this work St. Peter speaking of him of Satan saith He walketh about as a Lyon seeking whom he may devour 1 Pet. 5. 8. and we may as truly say that he creepeth about as a Serpent seeking whom he may poyson in both kinds Compassing the earth as himself speaketh Iob 1. 7. And our Saviour speaking of some of them his Instruments the Scribes and Pharisees in his time he saith that they compassed Sea and Land to make one Proselyte Matth. 23. 15. They were indefatigable in their endeavours of bringing the Gentiles over to their own Religion of turning them from Heathenisme to Iudaisme which when they had done as our Saviour there further chargeth it upon them they made them twofold more the children of the Devil then themselves i. e. more superstitious then themselves as oft-times Disciples do in the way of Errour exceed and go beyond their Masters And thus for the most part it is with false and Heretical teachers They are very active and unwearied in spreading their Errours not caring what paines they take that way In so much that they are willing to Compasse Sea and Land to go far and near as the Iesuites are notoriously known to do who ttavel into all parts of the habitable world and as some Sectaries among our selves are said at this day to do into all parts of this Nation that they may by spreading their doctrine make Proselytes gain disciples To this end some of them thrust themselves into publick Congregations more of them creep into private houses as the Apostle speaketh of them 2 Tim. 3. 6. Such is their Activity And no lesse in the second place is their Subtilty Wherein oft-times and for the most part they shew themselves to be the children of their father a Serpentine brood a subtile Generation Such a one was Elymas the Sorcerer who sought to turn away the Deputy from the faith and to pervert the right wayes of the Lord as it is charged upon him Acts 13. 8 10. laying false imputations upon the doctrine of the Gospel that so he might hinder the work of Gods grace and obstruct the Apostle in the work of his Ministery
reputedly so shall be turned aside from the truth to the imbracing and holding forth of any errour as sometimes and not seldome they are whereof many Causes and Reasons might be assigned it is not to be wondered if those who being unlearned themselves have them in admiration that way and look upon them in Spirituals as Achitophel in his time was accounted for Politicks 2 Sam. 16. 23. as the Oracles of God be carried about with them after them Or secondly They may be Godly really yea and eminently such Now being so and being themselves seduced which the most holy men are subject to they become eminently instrumental in seducing of others upon whom their example hath a prevalent influence That was Peters case recorded by St. Paul Gal. 2. He being through fear of scandal fallen into a scandalous dissimulation Iudaizing with the Iewes for fear of displeasing them in the observation of some Legal Ceremonies which before being among the Gentiles he had seemed to renounce and disclaim by this meanes he drew many after him So the 13. verse there setteth it forth And the other Iewes dissembled likewise with him insomuch that Barnabas likewise was carried away with their dissimulation Of such prevalency oft-times are the examples of men eminent for piety and holinesse as Peter was that if they miscarry whether in Practice or Doctrine they draw many other well-meaning but unstable soules after them But I shall hold you no longer in this first Head Come we now to the second Head to take notice of somewhat in the Hearers and Receivers of these Doctrines And here again we shall meet with divers things which help forward this Seduction I shall onely instance in some of the most obvious 1. It may be they are Chaffe And so they may be upon a double account Either in regard of their Natural Levity or Spiritual Vanity 1. Chaffe in regard of Natural Levity Being by natural disposition weak of apprehension and so fickle and inconstant like Quicksilver which cannot be fixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a man standing upon one leg wavering and unsteady unstable in all their wayes as Saint Iames hath it Iam. 1. 8. So they are even in matters of Civil concernment they are in and out to day of one mind to morrow of another easily turned this way or that way And being so in the matters of the world it is the lesse to be wondered at if they be so in the matters of God 2. Others who have no such defect in nature yet are Chaffe still and that in regard of spiritual vanity Having at the best but the empty husk of an outward Profession wanting the inward grain the truth and kernel of Grace This it is and onely this which establisheth men in the matters of God as the latter part of the Text will shew us It is good that the heart be established with Grace This is the ballast of the soul. Now what wonder is it to see unballasted vessels light Skiffs and Cock-boats to be tossed to and fro upon the waves a Metaphor to which the Apostle alludes Eph. 4. 14. Be not tossed to and fro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to see light and empty clouds Clouds without water which is St. Iude's Comparison verse 12. of his Epistle borrowed from St. Peter 2 Epist. 2. 17. carried about this way or that way which way soever the wind bloweth No more is it to see empty soules being wholly void and empty of true saving Grace to be carried about by divers and strange doctrines Here is a first supposal they may be Chaffe 2. If not so yet in the second place they may be Childron That we henceforth be no more Children tossed to and fro and carried about with every wind of Doctrine Eph. 4. 14. Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such are many Christians Though they may have more then a bare empty profession they have some truth of Grace in them yet they are but Children So Paul looked upon some of his Corinthians when he wrote that Epistle to them 1 Cor. 3. 1. And I brethren saith he could not speak unto you as unto spiritual but as unto Carnal even as unto Babes in Christ. Such was their estate then They were such as had received the first-fruits of the Spirit and so were in measure Spiritual yet he calleth them Carnal which he doth Comparatively in as much as there was a great deal of Carnality yet in them much flesh and little Spirit And they were Babes in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were in Christ being engraffed into him by faith but they were Children Babes in Christ. So they were though not in respect of time they had been long enough in him to have grown up to some degree of Maturity yet in respect of Proficiency They were Babes in Christ that is in the knowledge faith and Mystery of Christ. And such at this day is the condition of many Christians Though it may be they are in Christ and have had a long standing in him being Ancient Professours yet they are but Babes Children Children in understanding as the Apostle explains it 1 Cor. 14. 20. Unskilful in the Word of Righteousnesse as those Babes are described Heb. 5. 13. Such there are some and too many among us at this day who it may be have been old standers in the Churches Grove they have been long in Christ before many others as Paul saith of Andronicus and Iunia that they were in Christ before him Rom. 16. 7. and yet they are but Dwarfe-trees like the Adam Apple-tree Babes Children in understanding So the Apostle complaines of some of his Hebrewes Heb. 5. 12. When for the time ye ought to be Teachers ye have need that one teach you again which be the first Principles of the Oracles of God and are become such as have need of milk and not of strong meat Upon which account he calleth them Babes in the verse following verse 13. And truly thus fareth it with some at all times with many at this day They have been a long time Scholars in Christs School and have not wanted meanes of Instruction such as had not they been wanting to themselves and them in the improvement thereof they might have been in a degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle there calleth them Heb. 5. 14. adulti of full age grown men in Christ. But through that neglect they still continue Babes Children such as have need to be Catechized and instructed in some of the principles of Christian Religion Thus it may be they have good Affections but weak Iudgments having but little knowledge lesse Experience And by this means they come to be unstable soules as St. Peter calleth them 2 Pet. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not well grounded And being so they are apt to be seduced by false Teachers So he there sheweth it where speaking of those impious and blasphemous seducers which were to
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
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 〈◊〉 〈◊〉 〈◊〉