A Vindication, Part 12

A Vindication · Part 12

p. 397In order therefore to the ſtifling & ſtrangling, to the conſuming and deſtroying of them, & that ſaints may be kept and preſerved ſound and incorrupt in the faith, or at leaſt may be recovered out of errors into which they have fallen, I ſhall give ſome few hints of theſe four particulars.

1. Of the cauſe of Errors, how they come to ſpring.

2. Of the growth of Errors, how the… come to ſpread.

3. Of the cure of Errors, what ought to be done to heal the perſons of them, and to deſtroy the Errors in them.

4. Of the preſervatives againſt errors, when they are rife, and not eaſily cured where they have taken root, and how Chriſtians may be kept untainted and undefiled of them.

p. 3981. The cauſes of Errours are many, by which meanes it comes to paſs that many are leavened with them.

1. There are many Apoſtate Chriſtians who have put away a good conſcience, and concerning faith they have made ſhipwrack of it, as the Apoſtle ſpeaketh 1 Tim. 1. 19. and in Gods juſt Judgement it comes to paſs, many times, that theſe have a Spirit of errour let loſe upon them; and theſe, as the falſe Prophets and falſe Apoſtles of old, go about as ſeducers, and deceivers, and ſay that they have dreamed, and they have received a word from the Lord, and they utter lyes and falſehoods in the name of the Lord; theſe have a dextrous way of inſinuation, to ingratiate themſelves among the people, and to ſteale away their hearts from their ſound and powerful Paſtors and Teachers, as the falſe Apoſtles bewitched the people, and alienated their affections from the Apoſtles of Chriſt. Theſe ſerve not the Lord Jeſus (as the Apoſtle Paul ſpeaketh Rom. 16. 17.) but their own bellies and for filthy lucre ſake, make merchandize of the ſouls of the poore people.

2. There are many perſons of great parts and gifts, and of unſanctified hearts and ſpirits: theſe are apt to be puffed up with pride, and to fall into the ſnare and condemnation of the divel. 1. Tim. 3. 6. Theſe are ambitious of glory, and would fall under obſervation for ſingularity; Theſe are ſeldom wiſe to ſobriety: theſe have bin p. 399wont to abound in notions and conceptions, & to be greatly extravagant therein; and Satan hath commiſſion given unto him to enter into them, & to work effectually in them, and by them, & they become notable inſtruments in his hands, and he is a lying ſpirit in their hearts, and tongues, and theſe have the art and skill of putting off corrupt and adulterate Doctrine, as if it had Gods touch and ſtamp upon it, & by the ſharpneſs and acuteneſs of the parts and wits of theſe, ſimple and more unwary Chriſtians come to be beguiled.

3. Many of the people are weake and injudicious, and have not a good root of knowledge in them, they do not know things in the reaſons and cauſes of them; but have received the notion of the truth without the ground of it; they have not a deep inſight, but a ſuperficiall knowledge onelyonly; and have ſeen the out ſide, but know not the miſtery within; and ſo it comes that with every wind of Doctrine they are ſhaken, Eph. 4. 14. through the ſlight of men and cunning craftineſs: for it is eaſy to preſent things with another face, while perſons look not after that which is within, and the fraud and falſhood comes not to be diſcerned, for the net and the ſnare is not in ſight, and that which is ſpecious is only preſented.

4. Many perſons are ambitious after knowledge that they may increaſe it, and are wholy given (as the Athenians to underſtand news, ſo they) to underſtand Doctrine, & to arrive at higher notions and conceptions, nor for the honour of God, nor in affection to the truth, but to furniſh themſelves unto diſcourſe and to increaſe their repute, and ſo they become ſwift in hearing, and quick in receiving, p. 400any new Doctrine, and God gives them up to ſtrong deluſions that they may believe lyes. 2 Theſ. 2. 10 &c. who neither ſeek nor receive the truth in the love of it, that they may be ſaved, but that they may be praiſed.

5. Perſons that have a real inplantation into Chriſt, and thoſe that have onelyonly a viſible and formal inplantation, but want a true ingraftment, they live together, not only in the world but in the Church of Chriſt alſo, and are under ſome droppings and waterings of external enjoyments, and have a name to live and yet are truly dead; and the honour and praiſe of thoſe that are ſaints indeed are put upon them. Now God that diſcernes betwixt the ſheep and the goats, and ſeperates betwixt them, and he alſo who unmaskes hypocrites, and pluckes the vizard off from them, he that can diſtinguiſh betwixt the natural complexion in his own people, and the paintings of others who pretend to him, but are none of his, he in his providence brings an houre of temptation both upon the one and other, he tryes them both with the wind of falſe Doctrine, and hereſie, and for this end he doth it, that they which are approved may be…e manifeſt, and that the hypocriſie of the reſt may be made detected; that himſelf may have glory in his own, and that the others may ly under ſhame. 1 Cor. 11. 19. And the Apoſtle John ſaith they went out from us, becauſe they were not of us; which is appliable to falſe Doctrine, and error, and hereſie; they left the truth, and thoſe that adhered to it, and they went out after error.

6 Many perſons forſake, or never put themſelves in to that order which Chriſt hath appointed for Saints to walk in, in which they might be watched over, and ſo kept, by which meanes they are in a ſtate, as ſheep without ſhepheards, and when the Wolfe commeth they become a prey; for the ſhep are not able through weakneſs and ſimplicity to defend themſelves, if there be no ſhepheard to provide for their ſafety: and poor weak well meaning Chriſtians are leſs able; ſheep will fly from danger though that doth not ſave …hem alwayes, but Saints many times miſtruſt no evill, and ſo decline not the danger.

p. 401The Apoſtle declares how he himſelf watched for the ſpace of three yeers, with many teares, to prevent this evill of the flock being devoured by Wolves; and he calls the Elders of Epheſus together, and gives them this charge, that they would take heed to themſelves and to the flock over which the holy Ghoſt hath made them overſeers, to feed the Church of God, that is, with ſound incorrupt doctrine; and he renders this reaſon, becauſe after his deceaſe grievous Wolves ſhould enter in not ſparing the flock, and men of perverſe minds amongſt themſelves, Acts 20. 28, 29, 30. And it is to be obſerved, that ſuch perſons, how wiſe ſoever, how holy ſoever they do profeſſe to be, and really may be, who caſt off Ordinances and Churches, and Miniſtry, and ſay there are now no Paſtours, nor Teachers, nor flocks committed to them, as in Primitive times there were, and ſo withdraw themſelves from the vigilancie of ſuch Shepheards, of all Chriſtians they are the moſt unſtable and the moſt apt to erre and go aſtray, and the moſt apt to entertaine ſtrange and unſcriptural doctrine; and the reaſon of this is, not becauſe of the wiſdome and righteouſneſſe of ſuch perſons who are Paſtours and Teachers, above all other men, as if they by their prudence and underſtanding and holineſs were able to preſerve thoſe that are committed to them, from evill, but becauſe it is the Ordinance of Chriſt that Saints ſhould be in fellowſhips, and ſhould have p. 402Paſtors and Teachers as Guides, and Watchmen, and Overſeers over them, therefore a bleſſing goes along with it for the moſt part; and thoſe that caſt off this Order, are left very much to themſelves, and deſerted of Chriſts ſtrength, not being found in Chriſts way: Yet it is not arrogating to aſſert that Paſtors and Teachers either are, or ought to be the moſt prudent, and moſt ſober minded, and beſt tempered, and beſt ſetled and ſtabliſhed, and moſt firmly rooted and grounded, and each way the moſt able of the body, to which they do belong for they are by office as eyes to the reſt of the members.

7. Many unite and congregate together without any that are competently furniſhed with gifts among them to be Paſtors and Teachers, neither having any in their eye whom they may call therto and obtaine; and being thus in fellowſhip, they propound the edifying of one another by holding out their conceptions each perſon to other, both in prophecy and in conference, and in this caſe much comes to be ſpoken, and perhaps in ſome places none able to judge, and he that hath the ripeſt and accuteſt parts leads the reſt; & if he be not very ſober minded, he is ſure to lead them into error; the ſad effects of this I have much obſerved. Now this is more dangerous in theſe times then it would have been in ſome other ages, becauſe corrupt doctrine is very rife, and one ſhall hardly live any where but there will not be providences p. 403that will caſt him into places and meetings where it will be vented, and if any be taken therewith, he will be ſure to vent it, if he be not very humble when he is put upon exerciſe among thoſe he ſtands thus related to; and dangerous doctrine comes out in print, and may be read in books which are diſperſed abroad, and if perſons be not very well able to judge of them, but are deceived with faire pretexts, and if they have not ſetled, ſober, and well eſtabliſhed ſpirits, thoſe doctrines (of all other) will fall moſt under their obſervation, and will have the deepeſt impreſſion, and will be beſt remembred, and will be the ſooneſt communicated, becauſe of the rarity of them by ſuch perſons when they meet with the reſt of the body, eſpecially if ſuch perſons do affect ſingularity.

8. Many Paſtors and Teachers are men of corrupt judgments and unſound principles, and by reaſon of the opportunity that ſuch have of venting their Tenents, and the intereſt that they have in their own flocks and other people to whom they preach, comes to paſſe that from them Error and Hereſie paſſeth into others that relate to them, and are hearers of them; and from hence it was that formerly, and of old, falſhoods and doctrines of lies diſperſed themſelves abroad, and filled the land.

9. But now the danger is leſſe in reference to the Miniſtry, becauſe it is but of little account among p. 404many that pretend to Saintſhip, amongſt whom (I doubt not but that) ſome of them are truly good, at leaſt comparatively the eſteeme is ſmall to what it was. And this proceeds partly from the too much bitterneſſe and fierceneſſe which hath been ſhewed by many Miniſters, againſt ſuch who have in the ſmalleſt points diſſented from them, by which meanes they have eſtranged the hearts of ſuch from them, and loſt their repute among them. And partly from that ſelfſeeking, and too much affectation of rule, and power, and preheminence which hath been juſtly obſerved to be in many Miniſters, the good of the flock having in the interim been much neglected, but though ſome are guilty herein, yet all connot be juſtly charged. And partly becauſe the juſt liberty of propheſying (which belongs (as I conceive) without contradiction, to the people, if it be rightly bounded) hath been denied them by the generality of the Miniſters of this Nation, which have cryed out againſt it; whence it hath come to paſſe that many precious ones among the people have entertained thoughts, that the Miniſters deſigne hath been to keep them in bondage, and to advance themſelves over them, and ſo they have broken from them, and have had them in diſeſteeme. But principally it comes to paſſe through the practiſe of ſome evill workers, who have aſperſed the Miniſtry more then there hath been cauſe, and have rendred them odious to others. p. 405And now the danger of the ſpringing and ſpreading of Errors is more in reference unto theſe, who have withdrawn the affections of the people from the Miniſters, and have brought in themſelves into favour in ſtead of them, and are carried with thoſe temptations which they have been wont to charge the Miniſtry with, affecting ſingularity and preheminence, and would be thought to know much, and would be accounted Prophets and Teachers, and their deſigne is to draw away diſciples after them; and they affect new notions, and high expreſſions, which they perceive to be taking with the people, and ſo a door comes to be opened to Error.

10. There is an exorbitancy in that liberty which Saints have to exerciſe their gifts in prophecy. All the Brethren that are in a Church are not Prophets, that is, all have not the gift of Prophecy; 1 Cor. 12. 29 and chap. 14. 1. But they muſt be proved firſt, and approved, before they take upon them to prophecie, and thoſe who are ſound and ſober ſhould only be allowed. What is ſpoken of Deacons, 1 Tim. 3. 10. will hold in proportion to others, and hands muſt not be laid on ſuddenly, ver. 12. A ſudden approbation of any to office is not allowed, and there is the ſame reaſon for the exerciſe of gifts. As every one hath received a gift, ſo let him diſpenſe it; there are private gifts, and there are publick gifts; there are gifts that may edifie a p. 406few, and there are gifts that may edifie many; there are gifts that may edifie weak ones, and there are gifts to edifie ſtrong ones; there are gifts that may edifie a family, and there are gifts that may edifie a Church; there are gifts that may edifie a part of the body, and there are gifts that may edifie the whole body; There may be profit in the exerciſe of ſome gifts to ſome, when there is no honour to Chriſt before men, that ſuch gifts ſhould be publickly exerciſed. The Ordinances of God by this liberty, unwarily and unſoberly uſed, fals under much contempt. Not but that I wiſh from my very ſoule that all the Lords people were Prophets, and that all had gifts by which all might edifie and be edified, and Chriſt glorified in all, who hath given ſuch gifts to men; but till there be ſuch a pouring out of the ſpirit, let none be carried out beyond what he hath received, ſome have much more need to learn then to teach in an Aſſembly.

And how can any preach unleſſe they be ſent, Rom. 10. 11. unleſſe perſons can aſſume to themſelves and make out to others an immediate calling, as the Apoſtles did. If they be not able to ſay that their calling to preach is not of men, nor by men, but by Jeſus Chriſt, then there muſt be an order in the Churches of Chriſt, and they muſt fall under it. If they think they have a gift, they muſt not exerciſe it becauſe they think p. 407ſo, but they muſt be called forth, and their gift tryed, & the Church muſt judge. And unleſſe this Chriſtian-liberty of exerciſing gifts be thus bounded, how wil the exorbitancy in the exerciſe of it be repreſſed? Many run upon this work being driven therto by their luſts, I ſpeak what I know, and what many with me have had woful experience of. A flood-gate to errour is ſet open by this means, and I think truth hath been as much undermined by this one ſtratagem of Satan, viz. The ſetting up of multiplicity of teachers, as by any other policy of his, theſe many ages. The time was that the Miniſtry undermined prophecy in the gifted Saints, but the time is, that propheſie in thoſe that are (many of them neither gifted nor called, undermines Miniſtry. And the peoples ſpirits are many of them inordinately carried, rather after prophecy, by the pooreſt, weakeſt, and raweſt perſons, that will conſume time that way, then after the beſt gifts that are miniſterially exerciſed among them. I am loth to ſay that ſuch who are exerciſed, and ſuch who put them upon it, and incourage them in it, do ſeek honour one of another, and not that honour ſo much which is of God: but if I ſay that there is ſome temptation upon their ſpirits, ſure I am, I ſhall not miſſe it in reference unto many, and I charge not all. I am afraid leſt the times be come or coming, of which the Apoſtle ſpeaks, 2 Tim. 4. 3, 4. That ſound doctrine p. 408will not be endured, and that men after their luſts, will heap unto them teachers, having itching ears, and that they ſhall turn away their ears from the truth, and ſhall be turned after fables. For the laſt times are ſpoken of by Paul, and theſe are the laſt times; and now there are more teachers then all latter ages have ſhewed, and Truth hath leſſe acceptation among many then Errour, at leaſt the Reprovers of errour will not be endured, but ſuch ones in many places, and to many perſons, makes themſelves a prey. And it is moſt certain, that there is a luſting in perſons to partake of every mans gift, though he be a very ſtranger that is come among them under the profeſſion of a Saint, whoſe face they never ſaw before; and there muſt be ſome new notion preſented, or there will be but ſlender acceptation expreſſed. I deſire to mourn for theſe things, of which there hath been very ſad experience in the parts where I have lived, and the conſequence hath been dreadful and detrimental to faith and holineſſe.

I have cleared my ſelf from being any enemy to prophecying, yet leſt I ſhould be ſuſpected, I declare it again, that I am not againſt it, but I look upon it as an ordinance of Chriſt, if it be rightly regulated, and it is on foot in that fellowſhip of Saints to which I ſtand related; thoſe whom we have found competently furniſhed p. 409with the ſpirit for ſuch an undertaking, we have opened the door to, for an occaſional exerciſing of their parts; and we have ſhut it againſt others whom we have not conceived able; but I look upon that promiſcuous way, licentious liberty of prophecying by any that will put themſelves upon it, as unſcriptural and juſtly ſcandalous to many that are truly good And I conceive that at this door much errour hath entred in among us, for ſome are weak and erre in holding forth their conceptions; and ſome are immodeſt, and ſoare up in notions which themſelves underſtand not; and ſome are leavened, and are glad of an opportunity to vent ſuch opinions which they have received, and of which they are in travel, till they get a time to vent them and broach them to others.

11. Many receive ſtrangers in among them that have knowledge, and plauſible expreſſions, and ſeeming Sanctity, without inquiring after them, without aſſurance of their ſoundneſſe given to them, without any letters of commendation from known approved perſons or Churches concerning them, which the Primitive Saints and Churches expected and required, in reference to all ſtrangers that came among them, and it was found a neceſſary and a ſafe way for the preſervation of the Churches then, 2 Cor. 3. 1, 2. and they are an example therein to us, for otherwiſe wolves may be entertained in ſtead of the Teachers p. 410and Preachers of Chriſt. The Apoſtles when they ſent meſſengers to other Churches, ſpeaks of choſen men, and paſſe a ſingular commendation upon them, that they might be received and credited: and they ſpeak of others that went out from them, but were not ſent, who had troubled them with words and ſubverted their ſouls, Acts 15. 24, 25, 26. There is good doctrine in this hiſtory, and it was written for our learning that Saints and Churches may be warned, that they receive not any that are not ſent, that are not choſen men and known perſons among the Saints, for while they harbour ſuch, and intruſt their ſouls in their hands, they are miſled, and in danger to be deſtroyed.

12. There are many that have been raking in the filthy channel of all the old and horrid errors and hereſies of former ages, and have exſerted the Scriptures and Arguments, which they have judged moſt plauſible and taking with the people, wherewith ſuch opinions were fortified and enforced, and have held forth as if they had received them through ſome divine light, that the ſpirit of God hath imparted to them, and they have been entertained by the people as ſingular revelations, and rare diſcoveries of the hidden truths of God, which God hath made known to ſuch who have had ſecret Communion with him, and ſo they have been infected and corrupted.

p. 41113. Many are grown ſuſpicious of all that they have beleeved and received, as if all had been taken up by them upon tradition, and they give out that they muſt try all things, yea principles themſelves, and that they muſt ſee with their own eyes, by which it appears that they profeſſe to be eſtabliſhed in nothing, rooted and grounded in nothing, and ſo they lie open to all danger, and are ſubject to be carried away with every winde of doctrine, for if any come to them in the habit of a Saint, pretending the ſtudy of divine myſteries, and be able to our-reaſon them, or to preſent as they judge, ſome unanſwerable things to them, ſuch an one becomes prevalent, and draws away ſuch after him.

14. Many conceive that they are fallen into times of great diſcoveries, and that myſteries that have been hid from ages, are now revealed to the Saints.

Whence it comes to paſſe, that if any ſtrange doctrine be broached, how horrid an errour ſoever it be, provided that plauſible grounds be laid down for it, it is preſently ſucked in and received, with apprehenſions that a doctrine that hath layn in darkneſſe many generations, is now manifeſted to the Saints; when as in truth and deed the foundation is truly laid already, and hath been truly built upon, elſe both we our ſelves & Chriſtians of former ages were very wretched and miſerable, and that which Saints ſhall be p. 412heightned in is this, they ſhall know more perfectly what they knew more darkly, and that which the Saints have doubted of, and have been divided about, they ſhall underſtand.

15. The eſteem of Saints is now very low among many, unleſſe they be able to bring ſome doctrine which former ages have not known, or to produce ſome new notion and diſcourſe of ſome high point, which neither themſelves nor others do well underſtand; and unleſſe they be able to ſpeak in a language which the Chriſtians of former ages have not underſtood, plain Scriptural language will not now ſatisfie, unleſſe there be high ſtrains which ſober Chriſtians have not been much acquainted with. This lays a temptation upon many precious ſouls, to affect and to ſeek after novelties, and ſo they come to be darkned with new errours that ariſe, and are turned after fables.

The ſecond thing that I propounded to diſcuſſe, is the cauſes of the growth of errours, and how they come to ſpread.

It is a certain truth, that that which begets them, doth alſo nouriſh them, and increaſe them, and ſo there muſt be a looking back to the cauſes of the ſpringing of them, and the ſelf-ſame things will be found, the cauſes of the ſpreading of them, and of the proſpering of them.

Ignorance and pride, and affectation of glory, praiſe and a corrupt conſcience, and unſanctified p. 413parts and gifts, and formal implantations into Chriſt without reality and power, and forſaking the aſſembling of our ſelves together, and aſpiring unduly to prophecying without a calling thereto; and many others that have been mentioned, theſe have given life to errours, and theſe have given ſtrength to them alſo.

But there are ſome ſpecial cauſes of the growth of errours, divers from ſuch which have been already preſented as the riſe of them.

1. The cenſures of the Church are not duly exerciſed to repreſſe that inordinate luſting after ſtrange doctrine, and that pride, vain gloriouſneſſe, vanity of ſpirit, and wantonneſſe of mind, with which many Saints are too much carried, and are ſick of; Not that I would have Saints caſt out of the Church, for every difference in judgement from their brethren, or diſſenting in opinion; thoſe that have known me, have known that I have been evermore a ſtranger to ſuch rigidneſſe. I would not have ſo much as the peace of ſuch diſturbed in the leaſt kind by any, but if any opinion ſtrike at the foundation, threatning the overturning of it, and be very deſtructive to the faith and holineſſe of Saints, I think there is warrant enough, (and I hope I ſhall be able to make it out from Scripture) to proceed to the queſtioning and cenſuring of ſuch perſons, who by other means cannot be reclaimed. p. 414And the neglecting of this ordinance of Chriſt is of evil conſequence unto the furthering and ripening of errour; for however it may be thought and ſpoken by ſome, that Church-cenſures bring no light to men with them, nor can be effectual for the conviction of perſons judgements (which hath truth in it,) yet the diſtemper of ſpirit (from which errour, when it is groſſe, doth as commonly ariſe as from weakneſſe of judgement) and unſoberneſſe of heart is healed and cured by Church cenſures.

2. Communion and fellowſhip with thoſe who are corrupt and unſound in their opinions, is not forborn, but there is the ſame liberty uſed of converſing with ſuch, and the ſame intimacy and familiarity ſhewed, as with any others how ſound ſoever; when yet the Apoſtle ſaith, Avoid them, Rom. 16. 17. The Pſalmiſt ſaith, They were mingled among the Heathen, and learned their works. The latter followed upon the former, the Apoſtle ſaith, A little leaven leaveneth the whole lump, that is, when it is put to the whole lump, and is with it, but purge it out and it cannot; therefore his councel is To purge out the old leaven, which though it be ſpoken of the leaven of ungodlineſſe in perſons, is yet applicable to the leaven of hereſie and errour, which is more infectious and ſpreading then the other.

p. 415Obj. But ſuch perſons are Saints; why ſhould their Communion be declined?

Sol. Why doth God himſelf withdraw from Saints, and hide his face from them? is it not to humble them and make them aſhamed, and bring them to repentance? And may not, yea ought not we to withdraw from unſound and corrupt perſons (though they ſhould be Saints,) for the ſame reaſons? eſpecially ſeeing our own preſervation is in it.

Obj.

But it will make diviſions among Saints to forbear the fellowſhip of ſuch, and it will rejoyce the common adverſarie, therefore for the ſcandal that is in it, ſuch withdrawing muſt not be allowed.

Sol. A holding of Communion with ſuch, will at laſt cauſe diviſion, and not a withdrawing from them, for ſuch who bring any other doctrine by converſing with Saints, do get a Party, and ſo make diviſion. The Apoſtle declares whence diviſion proceeds, Rom. 16. 17. not from thoſe who ſhun Communion with leavened perſons, but from ſuch who are corrupt and leavened, Mark thoſe (ſaith he) who cauſe diviſions contrary to the doctrine that ye have received; Such perſons who bring unſcriptural doctrine cauſe the diviſions, for by their crafty inſinuations they deceive the ſimple, and draw away diſciples, and this ingenders a rent, for the reſt muſt oppoſe and reſiſt, unleſſe they alſo will become diſciples; p. 416and if they do appear for the truth, againſt the errour the reſt are carried away with, then there will be diviſion following upon it.

As for the glorying of the common adverſary, there is more occaſion given him to glory at that union that is betwixt hereticks and erroneous perſons, and ſuch who profeſſe to be Saints; and the ſcandal is greater, becauſe the Adverſary will give it out they are all corrupt, they are unſound, they are all hereticks, all erroneous corrupt perſons, for they mix together, and at leaſt there is an allowance; this is juſtly more ſcandalous then the other, nay the other is not ſcandalous at all; but it is the glory of the Saints in the preſence of their enemies, to keep themſelves from all corrupt things and perſons, what profeſſion ſoever they make.

3. There is a tampering with opinions that are unſound, and with perſons alſo who are corrupt, by which means it comes to paſſe that many lay themſelves under ſtrong temptations, and through the righteous hand of the Lord they come to be left to errour, and become as corrupt as any. There are ſome, and not a few, that take great delight to talk with all kind of perſons, who hold any ſtrange opinion, as bring any new doctrine, and if there be any book into which any poyſon of corrupt doctrine is inſtilled, they will uſe all means to get ſuch a book, and will chooſe rather to read therein then in p. 417any other, till at length they be changed into the ſame image, and be principled alike to the perſons and books they are ſo converſant with. Now this evil proceeds,

1. From an opinion that ſome hold, that it is the duty of Chriſtians to try all things, and to keep that which is good; but the commandment of the Apoſtle is miſtaken; for firſt, this trying reſpects all the doctrines and ſpirits of men that we are called neceſſary to partake of, and be converſant in; ſo the doctrines of our own Paſtors and Teachers muſt be tryed, and of others alſo, whom providence leads us to hear, and it reſpects the knowledge of doctrines whereto we have not yet attained; but we are not by vertue of this commandment, to rake into all opinions that are or have been among Apoſtate Chriſtians; nor is it a duty to be alwayes trying, but we muſt be rooted, and grounded, and eſtabliſhed as we have been taught. And this is a commandment of the Apoſtle, whereto we ought to attend; and we muſt leave the principles, and paſſe on to perfection, that is, having laid them in the foundation, we muſt build higher and higher upon them, till we come to a perfect man in Chriſt.

2. From a preſumption which perſons have of their own ſtrength, they think there is no danger, but that they ſhall be able well enough to diſcover the evill in any opinion, and not be hurt by it, and in the interim they may read or hear ſomething p. 418that may edifie them. But indeed the moſt of theſe are unacquainted with their own weakneſſe, and they know not the depth of Satan till they fall by them.

3. From ſome decay of appetite, ſo farre as concernes feeding upon wholſome nouriſhing truths, for it is a ſymptome of a weak diſtempered ſtomack, that it would behold variety of meats, but it cannot feed upon any; ſo when the ſoule is carried out to curioſity, to be looking and prying in all things, that any are carried to, it is to be feared that it feeds upon nothing which may build it up and ſtrengthen it.

4. Error comes to be ſpread by the temerity, invigilancy, inſobriety, & imprudence of many Chriſtians; ſome are ſudden in entertaining of opinions, & not ſober; ſome are cloſe and ſecret in their ſearch and enquiry after them, and never diſcover any thing till they be formed within them, and till themſelves come to be formed into the ſimilitude of them, and then it becomes an hard work to deſtroy that which is ſo firmly received; and ſome over-match themſelves, while they oppoſe their underſtanding parts and abilities to the intellect and ſharpneſſe of apprehenſion, and dextrouſneſſe of wit, and vaſtneſſe of parts, and ſtrength of braine, that falſe Teachers and Seducers have; by which means it comes to paſſe that they are eaſily overcome, and advantage is given to the erroneous to propagate their corrupt opinions; p. 419Whereas there ought to be great deliberation, much conſultation, open heartedneſſe alſo in perſons to their owne Paſtors and Overſeers, or dear friends whom they may confide in, and a calling out for help where it is moſt like to be afforded, that ſuch doctrines may be debated upon equall terms, before they be received.

5. The countenance and encouragement that is given to perſons that bring unſound and unſcripturall doctrine; and the applauſes and praiſes wherewith they are followed by ſome high ones, and holy ones, (it may be for ſome parts that are eminent in them, and for ſome dreſſe of holineſſe that they appear in) do give life and ſtrength to ſuch doctrines; for when great ones and godly ones are become admirers and adorers of ſuch perſons, and harbour them, and honour them, the eyes of others are thereby turned after them; and there will be many that in a moment will be found to ſtrengthen the hands of ſuch evill workers and ſeducers that do traverſe the land, and to ſtrengthen their errors alſo.

6. If it once come to paſſe that any eminent ones in office, intereſt, abilities, graces, upon whom the eyes of many people are, and who are leading perſons in the places where they live, and after whoſe example many go; if any ſuch be left of God to ſtrange doctrine, they will draw away many diſciples after them, and the land will in a ſhort time be filled with error, if there be not p. 420ſome mercifull providences to prevent the diffuſion of it: And when it begins to take hold of Saints, it is moſt likely to increaſe, for then there is honour put upon it, while it lodgeth in ſuch ſubjects, while temperizers and ſelf-ſeeking perſons (which were men of carnall and low principles) harboured it, it was of baſe repute and proſpered not, but gets a better name by getting into heads and hearts of beleevers.

The third thing that comes to be diſcuſſed is the meanes of cure how perſons may come to be healed of errors, and errors may come to be deſtroyed in them.

1. There muſt be an encountring with ſuch erroneous doctrines, and they muſt be brought to ſcriptural tryall, and there they muſt be arraigned, and thence they muſt be condemned. The reaſon is, becauſe they are preſented with the pretext of Scripture, Scripture is made uſe of to uſher them in, elſe they could get no entrance, therefore Scripture muſt throw them out again; And Seducers mouths will not be ſtopped any other way, nor will their followers be undeceived any other way; Therefore there is a neceſſity that the truth ſhould be held out, and ſtrongly fortified with Scripture and with agrument, by which the mind may be filled with light, and that error ſhould be confuted, and the nakedneſſe and ſordidneſſe thereof detected, that thoſe that are ingenuous may come to be aſhamed, that have adheared p. 421to it, and may learn to abhorre it, Tit. 1. 9, 10. An Elder or Biſhop muſt be able by ſound doctrine to convince gain-ſayers, for there are many unruly and vain talkers and deceivers, whoſe mouths muſt be ſtopped, &c. This place is worthy of obſervation, for is ſhewes what ought to be done in theſe times. And look how many wayes error hath been propagated, ſuch wayes ſhould be taken for the ſpreading of truth. The contrary truths to the grand errors of this age ought to be held out in words that cannot be condemned by preaching, printing, letters written, private communication and ſuggeſtion by open conferences alſo and diſputes, and happy are thoſe that have gifts and hearts to contribute any thing this way. See we the ſedulity and induſtry of Paul this way, Acts 20. 31. for the space of three yeeres I coaſed not (ſaid he) to warne every one of you night and day with tears.

2. The care and vigilancy of the Churches of Chriſt, and of the Officers and Overſeers thereof, muſt be ſhewed towards their own members, which relate to them, for the healing of any that have been ſhaken, or have departed from the faith; for, for that end are they aſſociated together, that they might watch over one another; and the Elders are principally called forth to this work, Acts 20. 31. Therefore Watch; why, what is the matter? and he tels us, becauſe grievous wolves ſhall enter in among p. 422you, not ſparing the flock; and of your ſelves men ſhall ariſe, ſpeaking perverſe things, drawing away diſciples after them, therefore watch. And in order to a Churches diſcharging of its duty this way, it is neceſſary in theſe times, wherein the members of Churches are ſcattered abroad through many Providences, and wherein errour is very prevalent, for the Churches of Chriſt, and the watchmen thereof. 1. To ſend to all ſuch, (who are at diſtance from them, and live in dangerous places) to know their faith, leaſt they ſhould be tempted, 1 Theſ. 3. 5. which place, though it may reſpect the grace of faith, which through affliction may be ſhaken, yet it will hold in proportion in reference to the doctrine of faith. And though the Apoſtle declareth what he did, yet therein he is a pattetne what thoſe that have a flock committed to them ought to do; for without doubt what power the Apoſtles had for edification, and not for deſtruction, over all the Churches and Members thereof, the ſame hath each Church, and the Officers thereof, over thoſe that ſtand related to them. And ſuch who ſo belong to ſuch Churches, and have ſuch Overſeers, are bound to render an account in a Chriſtian way, it is a duty by the Apoſtle Peters Precept, but much rather is there an obligation where there is ſuch a relation.

2. It is neceſſary for the Churches to put this burden upon ſuch members of theirs, where ſuch p. 423danger is of ſeducers, (if they will count it a burden) to abſtain from the fellowſhip of ſuch perſons who are not ſound in doctrines among them, becauſe the Apoſtle requires it, Rom 16. 17. 2 Iohn 7. 8, 9, 10. and becauſe there is a double benefit in it. 1. To ſuch which erre ſo dangerouſly, they may come to be awakened and afterward aſhamed. 2. To thoſe that ſhun them, and decline them, they come to be kept thereby, and preſerved from their errour. 3. It is the duty of the Church and watchmen thereof, to withſtand ſuch who are falſe teachers, and who deceive thoſe of their flock by their lies, as Paul reſiſted Elimas, who would turn away the Deputy from the faith, and as the ſhepheard is bound to chaſe away the wolfe for the ſafety of the flock. 4. The Church and Elders thereof ought to be warning ſuch of theirs that are in danger, that is, to be preſenting them with the evil and danger of ſuch doctrine, and ſhewing them the horrid effects and conſequences which will follow upon it, as in Acts 20. 31. Remember how I warned you, and in 1 Cor. 15. he ſhews the evil conſequences of denying the Reſurrection, which they ſaw not, but made light of it, but the Apoſtle had looked into it, & did faithfully hold it forth to them. 5. The Church of Chriſt and the Rulers thereof ought to reject and caſt out ſuch among theirs who are heady and high, and are not reclaimed from ſuch errours p. 424which they have ſucked in from ſuch ſeducers, which have been among them, after they have clearly held out the truth, and detected the contrary errour, and confuted it; and after they have admoniſhed and warned ſuch, once, or twice, or thrice, or while there is hope. It is clear from the Apoſtles example, in delivering up Hymeneus for no other fault but for denying the Reſurrection, and troubling others with that doctrine. And alſo from the Apoſtles direction given to Titus, Tit. 3. 10, 11. An heretick after once or twice admonition reject, &c. And indeed avoiding ſuch, and not receiving ſuch, nor ſaying Gods ſpeed to ſuch, is an high cenſure, little below that of delivering up to Satan.

Obj.

But the queſtion may be, what edification there can be in paſſing ſuch a ſentence upon one that erres in doctrine, either to him that is ſo cenſured, or to others.

Sol. Groſſe errours or hereſies are not fallen into, eſpecially not perſiſted in (after a cleare light held out) through ſimple ignorance, but through ſome diſtemper of the Will, and ſome temptation upon the ſpirit. Now though the cenſure of the Church hath no aptitude in it to give light where it was wanting to open their eyes, to rectifie an erring judgement, to convince the conſcience, or ſatisfie doubts and ſcruples, which did ariſe through ſimple ignorance, yet the cenſure of the Church may be a means to heal the p. 425will, and to remove the temptation from the ſpirit, what ever it be which may obſtruct the right exerciſe of that light, and underſtanding which ſuch perſons have; and firſt the cenſure of the Church may occaſion a more ſerious and deep ſearching into the truth, or falſhood of doctrines, and may cure that precipitancy and headineſſe, and raſhneſſe, in entertaining and ingaging in doctrines that are not ſound and ſcriptural. There is a vanity of ſpirit, which luſteth after new opinions, which cauſeth ſuch facilenes in receiving, that doctrines are no ſooner preſented, but they are taken up, but Church-proceedings may be a means to bring on ſobriety. 2. That partiality which is in perſons in reference unto thoſe whom they reſpect and affect, may come to be healed, for nothing is more frequent then to hold opinions and tenents, with reſpect to perſons, but this diſtemper is many times beſt cured, through the execution of Church power 3. If the truth be departed from for advantage ſake, that perſons thereby may riſe up to greater honour or preferment, Church diſcipline gives a check many times to ſuch luſts of the fleſh, that they cannot prevaile with that ſtrength as before they did; when the love of them carried perſons to corrupt ingagements that way. 4. Perſons are ingaged to that opinion which they have turned aſide to, leaſt they ſhould be accounted fickle and wavering, when yet they p. 426want Scripture-ſtrength to maintain them; but this perverſenes and obſtinacy is beſt cured by the admonitions and withdrawings of the Church from ſuch perſons. 5. And if there ſhould be any darkneſſe in the judgement, in reference to plain and clear doctrines, where ſuch darkneſſe was not before; it is argument to me that God hath juſtly put out their eyes, in reference to ſomething that hath diſpleaſed him, and till they have been aſhamed, and have ſhewed repentance, God will not diſpel nor ſcatter the clouds, nor clear up their judgements; Now Church admonition is the beſt expedient to bring them to repentance, as the Apoſtle ſpeaks of Hymeneus, I have delivered him up to Satan (ſaith he) that he may learne not to blaſpheme, that is, by denying a doctrine which he ought to have profeſſed. And ſo ſuch ſcales of ignorance which were by ſin contracted, are by Church-cenſure removed many times.

Obj.

But what if ſuch perſons be very holy in their lives, and very profitable in their Communion, muſt they notwithſtanding undergo the cenſure of the Church.

Sol. 1. There is no holineſſe but what flows from the doctrine of the Goſpel, rightly entertained and held by faith. Therefore ſo long as they waver in the faith in points of great concernment and moment, their holineſſe muſt of neceſſity be waved alſo; the Apoſtle ſaith, Gal. 1. p. 4277, 8. Though I or an Angel from heaven bring any other Goſpel (and yet he means it of circumciſion held by ſome as neceſſary to ſalvation) let him be accurſed. 2. Such perſons that are pertinacious in a corrupt opinion, are evil leaven, and their Communion cannot be ſo profitable, as it is like to be hurtful to the fellowſhip to which they do belong. 3. If they be Saints which do ſo greatly erre from the faith, there ought to be ſo much the more compaſſion ſhewed to them, and the greateſt love and compaſſion that can be ſhewed lies in this, to uſe the laſt remedy to them, when other remedies fail, and are ineffectual; and it is the greateſt cruelty to withhold any means which God hath ſanctified for the healing of ſuch, as from Exod. 23. appears.

5. What one Church of Jeſus Chriſt doth this way in the execution of cenſure, juſtly and according to rule, all the Churches ought to ratifie; for if ſuch who are bound by any Church on earth, be bound alſo in heaven, then all the Churches in the world have not power to acquit or loſe from it; therefore in their walking towards ſuch perſons (great or ſmall) they ought to confirme it, by having no Communion nor fellowſhip with ſuch, that ſo ſuch perſons may come to ſee the miſerable condition that they are in, and may be aſhamed; and if any Churches or Chriſtians ſhould walk otherwiſe, they ſin againſt p. 428Chriſts ordinance, and harden ſuch perſons in their ſin, and hinder their repentance, and returning to the truth, and will draw the blood of ſuch ſouls upon their heads.

If this courſe were held with ſuch who erre groſſely, and will not be healed, it would awaken thoſe who have left their firſt faith, and are turned after fables, and might recover them, and would bring a trembling upon the reſt, that ſtand firme and unſhaken, and might preſerve them from the like temptations, and then there would be no cauſe for the interpoſing of the Magiſtrate, which ſome do reliſh ſo evilly.

The fourth and laſt thing that I am to diſcuſſe is, what the preſervatives are by which perſons may be kept, in times in which errours are rife, and the danger great in that reſpect.

1. Let every perſon that pretends to ſaintſhip look to his implantation into Chriſt, that it be right and true, and that it be firme and ſure, and then it is to be hoped that he will abide in the Vine, and the Vine in him, and then he is more likely to ſtand faſt in the faith, for there is one that is able to keep him from falling, and will keep him, and if he fall he ſhall riſe againe; for there is one that is able to raiſe him, and will raiſe him; The greateſt ſecurity of the Saints, that they ſhall not depart from the faith, is in their union and communion with Chriſt.

2. Let perſons commit themſelves to God, to be p. 432kept by him, who can ſtrengthen and ſettle, and eſtabliſh thoſe that reſt on him, and wait for him; while perſons have leaned to their own underſtanding, and have not looked up to the rock that is higher then they, and come out of themſelves, and put their truſt in him, and begged his teaching and leading, they have become vain in their thoughts, and have erred from the truth.

3. Let perſons get a good root of knowledge within themſelves, and not attain onelyonly to a generall knowledge of things, but come up to a particular knowledge of them, and know all things in the cauſes thereof, ſo farre as Scripture gives light, or as they have been taught; for then, though ſome other thing may be preſented to them, then what they have received, yet the reaſons of the things which they have beleeved, will not be ſo ſoon anſwered in their ſouls. If perſons have but a forme of knowledge within them, it is ſoon overturned.

4. Let the love of the truth be laboured after, as well as the knowledge of it, for perſons will be unwilling to relinquiſh that truth which they have found much ſweetneſſe in.

5. Let the Scriptures be diligently ſearched into, and peruſed, and ſtudied, and let them be compared together, and let Scripture intepret it ſelfe, and let one Scripture give the ſenſe of another Scripture, when perſons take up ſome one or two ſingle ſcriptures, and runne away with them, p. 430without comparing them with other Scriptures, they are led aſide to error.

6. Chriſtians ought to take heed whom they hear, what they hear, and how they hear, becauſe of many Seducers and Deceivers, that are gone abroad into the world, and becauſe there are many ſpirits of Antichriſt, who yet pretend to Chriſt.

7. Chriſtians ought to become wiſe unto ſobriety, and not to think of themſelves above what is meet, but to have humble and low thoughts of themſelves, for if once Chriſtians be lifted up, they readily fall in this ſnare of the Devill, which is Error and Hereſie.

8. Chriſtians ought to walk up to that light of truth that they have attained to, becauſe there is a promiſe belonging to ſuch who will live in and practiſe the truths which they know, John 7. 17.

9. Saints ought to conſider that they have no more of the grace of faith, then they hold of the doctrin of faith, for they therfore beleeve becauſe they have ſuch a word of God to ground their belief upon; if then they hold not that Word, their belief will fall with it, and then muſt needs be ſhaken, as much in the grace of faith, as they are in the ground of faith.

10. Let them conſider that there is no godlineſſe but what grows out of the Goſpel, and ſprings from the truths of it, if therefore the doctrine of grace in Chriſt be once overturned in the ſoule, all godlineſſe will be ſoon overturned with it. 1 Tim. 6. 3. Tit. 1. 1.

p. 43111. Let them conſider that if once they become unſtable in the faith, they become unſtable in all their wayes, for it is as when a tree is not firmly & deeply and ſurely rooted in the earth, but is looſe in the ground, it growes not, flouriſheth not, nor is fruitful like to other trees; therfore ſaith Chriſt, unleſſe you abide in me, that is, firmly and ſurely hold me, ye cannot bring forth fruit.

12. Let all Chriſtians take heed how they hold the truth in unrighteouſneſſe, how they put away a good conſcience in any thing and ſo tempt God, leſt God give them up to darkneſſe, as a puniſhment of ſuch an offence.

13. Let every Chriſtian joyn to ſome Church of Jeſus Chriſt that walks cloſely with God in the truth, that by the watchings of others he may be the better kept. This is regular walking and God will be ſure to bleſſe it.

4 Let not any Chriſtians run into temptations, leaſt God ſhould leave them under the power of them, and ſuffer them to be overcome of them; but if they hear or read a doctrine that is contrary to what they received, let them with much fear and trembling hear and read it; and with much looking up to heaven for guidance; & let them be ſlow in entertaining that which is new & ſtrange to them; and after much examination & conſultation, and abundant confirmation out of Scripture, let them do it. If Saints will walk in this way, the God of truth and grace will be with them, & they ſhall be kept unto ſalvation.

FINIS.