Refutation of the Errors Toleration Erastianism Independency and Separation, Part · Section 1

Refutation of the Errors Toleration Erastianism Independency and Separation · Part · Section 1

p. 1SECT. I.

Of Doctrine in General, and the Tryal thereof.

1 John ch. 4. ver. 1.

Beloved, believe not every Spirit, but try the Spirits whether they are of God.

THE Body of this Epistle, as we shew'd when first we entred upon the handling of it, runs upon three Heads: The first is upon Marks whereby to discern real Grace, to wit, who had it, and who not. The p. 2second runs upon Exhortations to several Duties of Sanctification; chiefly, Love to the Brethren, that Christians would Love them that Love God, Love Grace wherever they saw it. The third Head whereon it runs is, Exhortations to Constancy, in avowing Truth against Error.

In this fourth Chapter there are two of these Heads, according to which we may take up the Chapter in two parts. In the First, There is an Exhortation to stand by Truth, and to beware of those who would seduce People from it: And that to ver. 7. In the second part, There is a renewing of the former Exhortations, To Love the Brethren: And a Confirmation of it, by a number of new Arguments, to the end: Both which have been handled already, and yet the Apostle returns again to them, because Exhortations against Error cannot be enough inculcate, and therefore he reiterats them again and again.

In the first part of this Chapter, There is, 1. An Exhortation. 2. There are Arguments to enforce the Exhortation. The Exhortation is set down in the former part of the first verse, Believe not every Spirit, that is, lend not an Ear to every point of Doctrine covered over with a fair Name, but bring every Doctrine to the Touch-stone. There are two Things considerable in this Exhortation: First, There is the compellation he gives them, a warm and kindly Stile, Beloved; And then Secondly, There is the Exhortation it self: And in it there are two Things. 1. What they should not do. And 2. What they should do. For the First, What they should not do. p. 3Believe not every Spirit. Some take the Spirit here for Preacher, Believe not every Preacher. And some for Doctrine, Believe not every Doctrine: But both may well be joyned together thus, Believe not every Preacher who pretends the Spirit for his Doctrine. For the second, What they should do; It is to Try the Spirits whether they are of God. He bids them not cast at all Doctrines, because there are some Errors vented for Truths, as the natural Heart is ready to do: But, he Exhorts, that they would bring every Spirit to the right Touch stone. Thus much for opening up the words.

We intend (if the Lord give us liberty) to speak somewhat largely on this Verse of those Doctrines or Errors which are most like to trouble our Church; therefore we shall raise some Doctrines before hand, which may make way for what we intend.

Doct. I. The First is, from the Apostles dehorting Believers from false Doctrine, by many Arguments. Hence observe, That Christians would by all means eschew any thing that may tend to seduce them from the pure Truths of Jesus Christ: Particularly, that they would beware of Error, Heresy, and any thing of that sort: Hence there are so many Exhortations in Scripture, to stand by the Truth, to be rooted in the Faith, and to eschew contrary Error: So it is a Duty lying on Christians, to be guarding and watching against Error, or what is contrary to Truth.

Reas: The Reason is, because Errour is a Sin, and a very dangerous one. We shall shew the danger of p. 4it in three Things: I. It is dangerous, because of the desert of it; It is Damnable. 2 Peter 2. 1. False Prophets are spoken of there as those who bring in damnable Heresies, that is highly, condemnable: We shall afterwads show in what respect Heresies are Damnable. 2. Errours are dangerous Sins, because they steal subtily in upon People, and people do too readily relish them: So there are many whose nature abhorres gross Sins against the second Table, as Fornication and such like; and yet the Devil gets them hooked, by this sin of Error: Nature is born with a cry against gross Sins committed against the second Table, and so naturally there is some kind of loathing in People at them; but it is not so in the sins of Error: Sathan can transform himself into an Angel of Light, and plead Conscience, whereas he intends to bear down Truth: So the sins of Error are dangerous, because subtile. 3. They are dangerous in this respect, that as they creep easily in; So when once they are in, it's hard to get them shut to the door again: And that because deluded Conscience pleads for them. People tainted with Error think themselves right, and therefore whatever is brought against them, Conscience casts at all as wrong. Now in other Sins, to wit, such as are against the Second Table, altho Affection plead for them, yet usually Peoples Light does witness against them: And so in this respect, it is more hard to get a sin of Error thrust out, where it is once rooted, than the sin of Prophanity it self.

Vse. This Doctrine may serve to fit you for receiving p. 5the following Doctrines (which if the Lord will, we are to speak of) tending to the Refutation of divers Errors. Error in Doctrine is a subtile temtation, the temtation of the time, a dangerous temptation; because it hath now many advantages to plead for it. Now if the Lord shall bless the following Discourses, they may prove an Antidote against it: And what we have now said, shew's how great need ye have to guard against it: It is a dangerous Sin, and so ye had need to be armed against it.

Doct. II. Again, a general Doctrine arriseth from the connexion of this Chapter with the preceeding; In the preceeding, the Apostle hath been all alongs stirring up Christians to Sanctification of Life, to eschew Prophanity, here he subjoyns an Exhortation to cleave to the Truth. Which gives us this Obeservation, That an Orthodox Judgement, or a right Opinion in the matters of Truth is as much to be studied as Sanctification of Life, and the contrary of them both is equally to be eschewed: That is to say, a Child of God is bound to guard himself, and to watch as much against Heresy and Error, in the matter of Opinion, as against Prophanity and gross Sins in the matter of Practise. We had need to clear this, because there is a conceit in People, whereby they are ready to think, that for the matter of Opinion, it makes not much what men be, many that have Error may have Grace, Grace and Error, say they, are consistent: And so if men live well it matters not much what be their Opinion. We grant indeed every Error does not destroy Grace, and Grace is consistent p. 6with some Errors, yet every Error does in so much weaken the work of Grace within a man. And secondly, Error is consistent with Grace as other dam-Sins are; as David's Adultery was consistent with Grace. And that is the point to be proven, That Error in the matter of Doctrine is as much to be abhorred by the Child of God, as gross Sins in the matter of their Practice.

Reas. We shall bring several things to clear this Truth to you, and the first is this; Scripture doth equally discharge both: It is as much in guarding against Error as Prophanity. So in Hebr. 13, 9. Be not carried about with divers and strange Doctrines: For it is a good thing that the Heart be established with Grace: and in Coloss. 2. 8. Bewar lest any man spoil you through Philosophy—We need not insist to multiply Scriptures to this purpose; any that are acquaint with Scripture (especially the Epistles of the new Testament) will find Exhortations against Error to be as pressing as against any sin else.

Secondly, as Scripture discharges both alike, so it aggravates the sin of Error as much as the sin of Prophanity. There is nothing almost that Scripture brings to aggravate gross sins against the second Table, but it uses the same to aggravate Error: In the Epistle to the Gallat. 5. 19. Adultery, Fornication Lasciviousness, &c▪ are called the works of the Flesh: An odious name: But in ver. 20. Heresy gets the same name also, and is rekoned up amongst the works of the Flesh. So in the Epistle to the Coloss. 2, 18. a superstitious mind is called, a fleshly mind. p. 7Let no man beguile you of your reward, in a voluntary humility. And worshiping of Angels, intruding into those things which he hath not seen, vainly puft up by his fleshly mind. And both get one name. Thus in 1 Peter. 2, 11. If fleshly lusts be aggravated from this that they fight against the Soul, they are soul destroying sins: So Heresy and Error are branded with a worse name in the 2 Peter 2. 1—who privily bring in damnable Heresies. Heresy is damnable a soul destroying sin, not for this respect only that they deserve Damnation; For the meanest sin of Infirmity is damnable that way, in it self it merits damnation: therefore this Scripture must mean somewhat more when it calls Heresy damnable, than to rank it amongst our ordinary infirmities: Neither are they called damnable in that sense as if the Soul guilty of Heresy could not be saved; For many Hereticks have repented unto Salvation: But they are called damnable sins, as other gross sins are called damnable; that is to say justly and highly Condemnable. They are damnable because they marr the work of Grace, they marr the thriving of Grace, the lively acts of Grace; even as Davids Adultery, (so long as he lay under it) did.

Reas: 3 There is a third Reason to prove this point and it is this; Stability of the heart in Grace, and stability of the mind in Truth, stand and fall together: So that upon the mind's wavering in the matters of Truth, the heart will begin to waver in the matter of Grace also: Prophanity followeth upon Error, Error received and imbraced oftentimes endeth in p. 8Prophanity at the last: And therefore it should equally be watched against with Prophanity it self. Now to make what we have said appear viz. That Error in the matter of Truth, and Prophanity against Holiness of Life, usually go along together: Ye would first look to Experience, Experience makes this good, that Error for the most part ends in a prophane Godless Life; Scripture experience clears it, So the Apostle Jude descrives these Hereticks he speaks of to be vile Livers: And later than Scripture Experience makes this good also, That Error and Prophanity, for the most part, follow hard upon the heels one of another: It's true Sathan ensnares People at the first to Error, by a pretence of leading them to a more strick way than others: But the thing he is aiming at is still more loosness. Ye need not seek a more clear proof than what ye see before your Eyes: Did ever ye see a more Godless company of men than divers of those Hereticks amongst us, who were first drawn on to Error, by a pretence of walking after a more strict way of Holiness than others? They could not joyn in worship with the Presbyterians (many in their Churches were so prophane as they pretended) but would gather Churches of their own, and would Joyn with none but those that had evident signs of Grace; and so came of it. They would be stricter than God would have them, and therefore many of them have turn'd so abominably loose And so Experience aboundantly clears that Error and Prophanity do follow hard one upon another; But we shall clear it also from Scripture: p. 9And our first proof is from those Scriptures holding forth That Error in the matter of Doctrine hath usually its rise from some unmortifyed Lust within which makes way for such an Error So Rom: 16, 17. 18.—I beseech yo…, Brethren, mark them which cause divisions and offences, contrary to the Doctrine which ye have learned; and avoid them. Now from whence come these divisions contrary to the right Doctrine? v. 18 For they that are such serve not our Lord Jesus Christ, but their own Belly: and by good words and fair Speaches deceive the hearts of the simple. Unmortified corruptions within bloweth wind in their sails, so the root of Korah Dathan and Abiram's Error whereby they laboured to bear down Magistracy and Ministry was an unmortified root of pride within them; They had a fair pretext for it, a pretext of Liberty; Are not all the Lords People Holy? And may they not rule as well as yee? A fair pretext indeed! but the root was pride: They could not endure to be ruled over, and so they will rule themselves: Thus when Jeroboam makes separation from the Church of Jerusalem he hath a fair pretext for this 1 King. 12, 28—It is too much (saith he) for you to go up to Jerusalem. There is the pretext; but the root of the matter was a lust within, stirring him up to secure to himself the enjoyment of that which was not his own; and this Ambition breeds fear, that if they go up to Jerusalem, to worship, his power would quickly turn to nothing. So ver. 27. If this People go up to do Sacrifice in the house of the Lord at Jerusalem, then shall the heart of this People turn again unto p. 10to their Lord, even unto Rehoboam King of Judah, and they shall kill me. There is the matter, a desire of Reigning was the cause of his Idolatry and Schism, an unmortified lust within was the root and rise of his Error. And secondly Scripture holds out, That as Error is the Daughter of Prophanity, so it is the Mother of prophanity; as it rises from Prophanity, so it tends to more Prophanity, Christs words import this John 8. 31. Then said Jesus to those Jews which believed on him; if ye continue in my word then are ye my Disciples indeed, If ye adhere and keep closs to the Truth, then shall ye attain to walk as my Disciples. And it imports on the other hand, That if ye drink in Error, ye shall not be my Disciples indeed. And so, as Prophanity is the Mother of Error; So it is also the Daughter of Error, This serves to clear the point. That a Child of God should as much watch and guard against Error, as he should do against other gross Sins or prophanity of Life.

For Use, This Doctrine serves for reproof first to those who would have Tolleration of all Opinions in the Matter of Religion, and no coercive mean to curb Error: And that because, say they, it may curb Piety. Which followes no more than that the suppressing of Fornication will curb Piety, the one is as dangerous as the other, and God's People may fall in the one as well as the other; and therefore the one should be as well curbed as the other▪ Nay I may say that that which is called Liberty of Conscience is the most capital Sin in a Kingdom: It is all one as if a King would proclaim liberty, to Drink, to Swear, p. 11to Whore, and to Steal; for both are alike evil, and where the one is, commonly the other is also: and therefore to proclaim liberty to the one is to proclaim liberty to the other. We think there is no heart zealous of Gods Glory, but should abhorre such a thought as this.

Vse 2. Secondly, the Doctrine reproves those who think Opinions are free; Many reason thus, If ye lead an Holy Life it matters not what be your Opinion, whether for Presbytery, Independency, Arminianism, Prelacy, or Popery, your Soul is in no hazard, if ye be kept from gross Out breakings; but this Doctrine showes, this sort of Reasoning to be a gross mistake: For, besides that Error speaks an unmortified root in the Heart. Heresie and Error in themselves are damnable, and are reckoned up among those Sins which debar from the Kingdom of Heaven, Galat. 5. verse 21. Hereticks as well as Murderers are excluded, and therefore Folks would not jest and play with matters of Religion, so as not to care what side they be on.

Thirdly, this Doctrine gives another use, as ye would eschew Prophanity of Life; so beware of Errors against the Truth: For the one of those, ends in the other. Grant the Error pretend to much of strictness, the upshot or Issue of it is still to Prophanity; and therefore ye would advise well when tentations to Error are presented, before ye drink in any thing contrary to Truths received, if ye would not have it read in the looseness of your Life afterward. Many whose p. 12Lives were very strict, when they began first to change their Way, were in a short time led by their new Light to a Prophane Godless Life.

Vse 4. Fourthly, Seeing Errors have their rise from some unmortified root within; therefore as ye would be keeped free from Error, subdue Corruptions within. We are ready to think that Godless Men, will stand out best against Error; But it will prove otherwise; unmortified Lusts, of any other thing, will prove the greatest Friends to Error, such as a Lust of Pride to be Eminent; of Covetousness, to get your Arms full of the World run as it will, a Lust of Laziness in Duties that will make you drink in that Error that casts at all Duties as needless: So, for an Antidote against the works of the Flesh, (whereof Heresie is one, Galat. 5. verse 21.) The Crucifying of the Lusts of the Flesh is brought as one.

Doct. III. We come to the words themselves, and and therein is to be considered, first, the Stile, Beloved, A warm and kindly compellation. The point we are to raise is, from comparing the Stile with the Matter which the Apostle is about: He is to warn them to beware of Error, and yet he gives them a loving Stile, Beloved believe, &c. And it gives us this Doctrine, That as at all times, so chiefly when there is danger of spreading of Error, there is most need that Love should be entertained betwixt Pastor and People. So we find Paul labours to bear in himself on Peoples Affections, especially in Galat. 4. ver 10. and 11. Ye observe Dayes and Months, &c. I am p. 13afraid of you, lest I have bestowed on you Labour in vain. There he reproves them for their Error, And in the 12 verse he bears in on their Affection, Brethren, I beseech you be as I am, for I am as ye are, ye have not injured me at all. And so in the 2 Corinth. 12. v. 16. Through the whole Epistle he hath been speaking against their Error, and all along he bears in on their Affection, especially in the place cited. And I will very gladly spend, and be spent for you, though the more abundantly I loved you, the less I be loved, &c. Abundance of places shew his practice to have been this way.

The Reason is, First, because when People begin to differ, they are ready to cast at these who differ from them, chiefly, those who would curb them: For there is still a Spirit of Pride with Error, it cannot endure to be contradicted, or, the least thing to be spoken to its own prejudice if not all the more warily, it will foam and rage, and if it cannot bear down the contrary Truth, yet it will labour to bear down him that speaks it. So Hereticks are called Murmurers, Complainers, Jude verse 16. So a Minister in reproving Error. would guard against this danger, lest he do more hurt than profit, and all the Issue of his pains be to work a prejudice against himself.

And Secondly, This Argument will be the more strong, considering the evil that comes by prejudice. There is nothing that makes people run faster headlong into Error, than prejudice against Faithful Pastors. Therefore this hath been the Devil's Method, p. 14First, To bear down the Ministry, by making the people first cast at one, then at another, and so at all; that their Ears being once stoped with prejudice at what Ministers say, their Ear may be boared to let in any Error that the Devil or his Instruments pleaseth to vent: Therefore a Minister would make it his Study so to behave himself, that there be no ground of prejudice given by him, but that all his Carriage may savour of a Resolution to entertain Love.

Now because our fear is that Error may spread, and that (if the Lord give us leave) we intend from this Verse to speak to the most infecting Errors: We shall solve this Question, What a Minister is to do for entertaining Love: For clearing of this, we shall first shew what he is not to do, He is not to be silent at Error, for fear of Irritating and losing Affection; That were not Love, considering what is said of the nature of Error: It is all one as if we would not reprove a loose Liver for fear of angring him. Secondly, Neither is he to speak against them in a Cold-rife manner, as if it were a thing indifferent, whether they return to a right Judgement or not: No, He must (as he would be faithful to God) aggravate the evil of Error to the utmost, declare its hazard, denounce what Scripture pronounceth against it, whether it anger them or not; Better anger and loose them, than anger God.

What then must he do? Answer, As in other sins he must first reprove them, Levit. 19. ver. 17. And secondly so reprove, as it may argue Love to p. 15the person reproved, Jude ver. 23. Only there would be this difference betwixt reproving of Error and other sins, Other sins may be inveighed against without pains to convince the person reproved that such are sins, Nature is born with a cry against such; But Error hath an erring Conscience to stand up in its behalf; therefore the most of a Ministers work would be in convincing from the Word, that the thing he holdeth is Error: Otherwise, to inveigh against what he holdeth, without this, will harden him more, he will look on it as the Man's passion, and that he hath nothing to say from Scripture or Reason against what he holdeth.

2. In dealing with erring persons, there would be a difference put betwixt Seducers, and those who are seduced: Those who are rooted in Error, and those who are only Doubters, so Jude verse 23.

For Use, Ye may see from this what a great Task Ministers have, and how great need of help there is from people to Ministers in Erring times. In some respect it is harder to deal with one Man tainted with Error, than with twice so many Prophane Livers: A prophane Mans Conscience must readily say the same that we say, and so, keep us at Reverence: But an erring Mans Conscience speaks against us, takes us to Err, and so readily cannot endure us, and yet we must speak, venturing in Gods strength: But there is need so to speak, least in speaking we loose more then we gain.

The next thing that followes is, the Exhortation, Believe not every Spirit: That is, do not credit every p. 16Doctrine that hath a fair pretence, Or every Preacher that pretends the Name of the Spirit: From this we learn, That the Spirit of Error began very early to trouble the Church, in the primitive times when the Apostles were yet living, there were even then some who contradicted them to their very face; so the averrers of Circumcision, Justification by workes, denyers of the resurrection. &c.

Reas: 1. The Reason is first, because the Spirit of Error is shameless, it will affront the most convincing evidences; for it is natures Brood, and credit is so engaged in it, that it trampleth upon all that would bear it under, if an Apostle were speaking a Sectarian Spirit would out-dare him: It is an affronted and malapert Spirit.

Secondly, The Lord saw it fitting, that in the latter ages of the Church his People should be tryed by erring Spirits, and therefore, he would have the primitive times troubled with them also, that we might be the less troubled; seeing that even the Apostles themselves were not fre'd from such like perplexity, as to have to doe with Spirits of Error. But there is an other Reason why the Lord suffers his Church, both in former times, and in latter times, to be troubled with the Spirit of Error, set down in the 1 Corinth: 11. verse 19. For there must be also Heresies amongst you, that they which are approved, may be made manifest among you. There must be Heresies, there is a must be put upon it: Now this is not an absolute necessity, but a necessity or a must be upon the supposition of Gods most wise decree, to permit p. 17wise decree, to permit and suffer those things for most wise ends; and the end for which he permitts them to be, is First, for the tryal of Persons, and secondly, for the tryal of Truth. First, for the tryal of Persons, this End is set down in the verse cited Heresies and Hereticks must be, that they which are aproved may be made manifest among you. The Spirit of Heresie let loose, hath a discovering efficacy with it, it discovers who are of a humble frame of Spirit, and who are Proud, Lofty, Conceity, and of a Selfish spirit: It discovers who are light, weak, and easily carried away with any thing, unstable minds, as the Apostle speaks; and who are more solid, and Ballanced with the Spirit of Sobriety, and solid Wisdom, that is from above. It discovers these who have put a price on Truth, that they will buy it, but will on no termes sell it, and also discovers those who have put no price upon it, or that will suffer little for it. That is the first end why Hereticks must be, to discover Persons and try them. And secondly, Hereticks, in the Lords wise Providence, tend to the tryal of Truths, and the making of them brighter and clearer, they scoure Truths, (so to speak) so that the disputs of Hereticks, and venting of Error, make Truth the brighter. The more debating there is betwixt these two, Error grows the blacker, and Truth the clearer. When the Lord hath a mind to have a Truth cleared and rooted in his Peoples Spirits, He does in his Infinite Wisdom take this way, a strange way indeed and yet making much for the purpose: He will let some Error arise p. 18to oppose the Truth, through occasion whereof more light breaks out to the clearing of the Truth. These are Reasons why Hereticks must be.

Vse. The use is, seeing the Spirit of Error began so early to trouble the Church in the Apostles time, that were guided with an infallible Spirit, then ye are not to wonder that Error should trouble the Church now when there are not such infallible lights as these: The Spirit of Error is a bold darring Spirit it will dare to contradict God Himself, and find out some shift, to cast at that which God Himself sayeth: As may be seen Gen: 3. The Lord said The day thou eatest thereof thou shalt die: And Sathan contradicts it, thou shalt not surely die. And so no wonder there be such impudence seen in the Spirit of Error now, as to cast at any thing which Gods Servants say, seeing Satan still Acts the Instruments of Error.

Vse. 2 But secondly, from this Doctrine learn not to quarrell with Gods most Holy and wise Providence, in that he suffers so many Errors to be. We are ready to think that if God had that care of his Church, Covenant and Cause, as men would think he had, he would not suffer such Effronted Spirits, and such Blasphemous Hereticks to prevail, and to outdare his Truth: But that is to quarrel the Lords providence and without a ground: He whose furnace is in Zion can make all the tryals of the time that arise from Error to contribute much for the clearing of Truth; by this means he will rouse up his People to study Truth, to understand it better, to search out p. 19grounds for it, and that is one advantage; only ye would know also, that these times will be discovering times, they will discover many a corrupt heart, many unstable hearts and light heads, many proud Spirits, and many that have Lusts lurking within them: So that many will choose that Religion that will gratify their Lusts most; For, there is not an Error that Sathan hatches, but there is one Lust or other within People that speaks for it; and there is nothing more ready to make People take in Error, than their harbouring of unmortified Lusts. So in. 2 Timoth: Cap: 3. The Apostle speaking of those who should be caried away with false Teachers says in the 6. v. For of this sort are they which creep into houses, and lead captive silly women laden with sins led away with diverse Lusts: Unmortified Lusts are as fuel to make the fire of Zeal for Error to burn very hot in Peoples bosom, and so Error will try People this way.

Doct: V. Next observe he sayes Believe not every Spirit, that is, believe not every Doctrine that hath the name of the Spirit, and fair pretences put upon it, as if they were the Doctrines of the Spirit of God, believe them not. From this we learn. That the foulest Errors go out oftentimes under fairest names, and are backed with most specious pretences, what Fouler Errors than these spoken of here, The denying of the Son of God: And yet what fairer Names than the Spirit? What fairer pretences than that they are Doctrines taught by the Spirit of God? We will find this of all Errors spoken of in Scripture, for the most p. 20part, Cora…, Dathan, and Abiram's Error whereby they rose up against the Magistracy of Moses, and Preist-hood of Aaron, hath a fair pretence for it. Ye take too much upon you Moses and Aaron, are not all the Lords People Holy. And Jeroboams Error, his Idolatry in setting up the Calf at Dan and Bethel, hath a fair pretence 1 Kings 12. It is too fair for you &c. The Peoples ease, and the publick good is the thing he pretends though his design was far otherwise: And so these that urged Justification by works, and opposed the way of free Grace, and being justified by Faith, they had their fair pretences: O! say they, to cast off Workes from Justification, will make People secure wee may sin that Grace may abound; very taking pretences all of them, and as taking as any that Error is now covered over with. The Reason of the Doctrine is from the cause for which the Tempter presents Error under fair colours, and specious pretences, which is this; That he may make the Error the more taking: For these are the baits he puts on the hook that he may deceive and catch the simple.

Therefore for use of this Doctrine, ye would not be deceived with fair pretences, or ravishinglike expressions, that Error may be fairded over with: See what the Apostle Paul sayes to this purpose 2 Thess: cap. 2, v. 2. Where speaking against an Error, he beseeches them by the coming of the Lord Jesus Christ, That they be not soon shaken in mind, or troubled, neither by Spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. It supposes that the spreaders p. 21of that Error had all these three pretences. First… they pretended the Spirit, that it was a Doctrine taught them by the Spirit of God, accompanied by his presence in their Spirits with more than ordinary flashes, and raptures, and In-bearings of the Spirit of Light. And Secondly, that they had the word or Scripture to alledge for it. And Thirdly, they picked somewhat out of Pauls Letters for them, so would they say: In speaking against us he contradicts himself: These are fair pretences; and yet, sayes Paul, be not shaken in mind with them. So, say I, ye would guard your self against the fair pretences which Error may have, and look not only to the out side, but to the inside of them, and then ye will find most bitter Serpents Lurking under fairest flowers.

As for example, The Mother of all Error Tolleration hath a fair pretence for it, viz. that good men may Err, and so in suppressing Error ye may suppress Piety: A fair pretence, but it hath afoul end. For by this meanes Blasphemers, Denyers of God and Jesus Christ, must have Liberty to vent their damnable Errors, if so be that they can but pretend Conscience, and so stable roome must be given in Christs Church, to every unclean beast that ever was hatched in Hell. The Antinomian Errors again have a fair pretence, O say they, Christ hath become sin for us, and therefore it is taken off from us, so we are not bound to repent for it, for to say that we are to repent were to take the burthen off from Christs Back, and to put it on our own: These are specious words without solidity, but they contradict p. 22Scripture Truths where they are narrowly looked to: Peter was a justified Person, and yet when Christ looked on him He weeped bitterly: Davids sin was pardoned, and Christ had taken the burthen of it, and yet David was to Repent of it, and to be corrected for it, and so the Lord tells him that the sword should not depart from his house because he had made the Enemies of the Lord to Blasphem; and yet sin was not laid upon David to satisfy divine Justice for it: Only he must get on the fingers to make him more warry, and to scar all Justified Persons in time coming from doing the like. We might so run through all the Errors of the time, as that of Independency, whereby power is denyed to Presbytries, O, say they, to put power in Presbytries and make them receive Appeals from Congregations, it is to Tyrannize over particular Flocks; and therefore say they, nothing is better than that every Congregation have compleat power within themselves, and be left to their own guiding, not being countable to any Judicatory above them, but only to Christ: This seems a specious Bait for such as would have liberty, but when it is duly pondered, it will be found most contrary to Truth: For by this means, if a particular Flock should Err, and if one should suf…er wrong at the hands of a particular Session, there is no remedy to repair the oppressed man, and to bring the Erring Congregation to a right mind: and how far this is derogatory to Jes…s Christ who was perfect in all his house, any man p. 23may judge: We might run through more of them, But because we have a mind to refute these Errors by themselves, we shall insist no further here, having said enough to clear the point, that the most dangerous Errors may be born in under the fairest pretences; and therefore ye would not take all to be Gold that glisters, take not all for Truth that is decked up with a bundle of brave, high, ravishing expressions.

Doct. 6 We proceed, Believe not every Spirit, sayes he; He speaks not this in vain. It supposes he saw an inclination in them to believe: The point of Doctrine that ariseth from it is, That when foul Error is holden out under fair Names, and backed with fair pretences, There is a danger lest people drink them in and believe them; for John saw that hazard, and therefore gives them a Watch-word: So in the 16 of the Rom. ver. 18. For they that are such serve not our Lord Jesus Christ, but their own Belly, and by good words and fair Speeches deceive the hearts of the simple: Their baits hook'd the simple, before they were aware. We need no further proof of this, than the Example of our neighbour Church in England; Errors which could not have been named, but People would have loathed at them: such as the Arminian Error against free Grace; &c. Yet being decked with the name of new light they are greedily drunk in by too too many,

Wee shall give some Reasons to make you sensible of this hazard: How great danger there is, when Error is in spreading, that People be taken p. 24off their feet with it: We shall point at four or five things that speaks this hazard: And the first is, the proneness of our nature to Drink in Untruths: We see this in Eva, for Error is natures brood: And, as we said, Error is the copy of some Lust, and therefore it soon infects: Truth again, it hath nothing in us, no party for it in our hearts, and therefore it is harder to make us take with it; there must be word upon word, and precept upon precept; we drink in Truth slowly and after much pains taken upon us, we are hut to begin to learn it; but the Spirit of a man is quick to take up Error: Ye will find men more able in a short time to debate for Error, than in a long time to debate for Truth, I would seek no greater presumption that such a tenent is an Error than this, that as soon as it is set on fire, it runs through great numbers, and sets their Spirits on edge for it, we are not so hot for Truth, it is not our nature to be so taken with it.

Reason. 2 Then there is a Second thing that speaks this hazard, and it is, the shallowness of Peoples apprehension, together with their foolish hast before they try; From the shallowness of many it is, that they cannot put a difference betwixt a fair pretence, and a foul Error that is hid under it, and from the hast of Peoples Spirit it is that they ingage suddainly with any thing having the colour of Truth; and being once ingaged they are still the more and more involved: These two laid together are another thing to point out this hazard.

Reason 3. We may add a Third, and this is desire p. 25of Novelty in People spoken of in 2 Timoth: Chap: 4, v. 3—after their own Lusts shall they heap to themselves teachers, having itching ears. And they shall turn away, &c. Where by the way observe, that Lust within is the cause of drinking in Error from without: But the thing we mark, is, That they have an itching ear lusting after new things, and this comes from their little practising of old Truths.

Reas: 4 There is a Fourth Reason, and it is the diversity of baits and pretences that is put upon several Errors, according to Peoples several humors: So subtile is Sathan that he puts a bait on for every appetit; there are some that are Piously strict and are enclined so to be, both towards themselves and others, and he hath a bait to catch those, to wit, a pretence of strickness which the Error of Separation is covered with, for this Error alloweth Church fellowship with none but these that have a real evidence of Grace in them: It is a way think they to shame natural Men. Again there be some whose humor is for looseness, he puts on a bait to gratify this humor also, let them believe in Christ and let them live as they like, sayes the Antinomian, and so according to Peoples several humors, there is a bait put on by the Devil upon Error: Now when these baits and Peoples humors agree, it is like powder and fire, presently they kindle.

Reas. 5 There is a fifth thing which speaks this hazard, and it is this; The Lord, that Error may be a tryal, in his holy Justice lets out more than ordinary parts and abilities, on spreaders of Error, p. 26and on the Spirits of People when they are taken with it: The Lord for a Judgement to themselves, and for a tryal unto others, gives them as we speak, a cast of their craft, he elevates them above their ordinary Sphere, or what is their ordinary way: And this we speak not without Scripture, It is said of false Antichristian Teachers they shall come with l…ing signs and wonders; And there is a Spirit of Error which he foretells shall accompany Error, Be not soon shaken in mind neither by Spirit nor by word, &c. In that place that we already cited 2 Thess: 2, 2. When we look on all these things we hope we have made out the point: viz. that foulest Errors even when they are colloured with fairest pretences, there is a danger, lest People drink them in.

The use of the point is, If there be this hazard then ye would be afraid of your selves, it is said, The Righteous fear alwayes. I would seek no clearer mark of any person that is like to be taken in the snare, than that they think themselves so stout and stedfast that no Error will gain upon them: and I would think it an evidence very good, when people are afraid of themselves, and do humble themselves, in the sense of their own weakness, and are employing Christ daily to bear them through, For Blessed is he that feareth alwayes.

Only remember that this fear would be of the right Stamp: And for clearing this, we shall point at three or four things, wherein this holy fear does consist, specially with Reference to Error. First where …his fear is, There will be a labouring to root Truth p. 27in the heart: Ye know, when People are affraid of losing any thing, that they will labour by all meanes to be sure of it: A man that hath this Holy fear over himself, lest he be ensnared with Error will study to gett Truth rooted in the heart. Prov: 2. 16. The Spirit of God speaketh of hiding of understanding, putting it in the secret place of the heart. A second thing accompanying this fear, is a forecasting what Truth may cost you; there would be a fore-casting of this, and a taking an Essay of the Cross before hand, and this for fear lest that to eschew suffering ye quite the Truth, if the tryall come on you unexpectedly; Paul while he is exhorting the Disciples to stedfastness, informs them That through much tribulation we must enter into the Kingdome of Heaven, Acts 14. 22. Then there is a third thing accompanying this Holy fear, and that is, a fear to venture on Temptations to Error, except there be a Providence putting to it, of necessity; and this fear rises from the Sense of our own weakness to engage with, or stand the shock against Temptations, this is implyed in that direction which the Apostle Paul gives 2 Timoth: 3, 5. At the end of the verse—From such turn away v, 6. For of this sort are they which creep into houses—: When a man is sensible of his own weakness, the fear of his being ensnared will keep him from walking among snares. A fourth thing accompanying this Holy fear is, that tho ye find these Truths ye have had once sealed to your Spirits begin to be questioned, and that ye are not able to answer what is brought against them, and so perchance your Judgment may incline to think, p. 28that what ye thought once to be Truth is now Error; Yet where this Holy fear is, ye will rather suspect your own want of knowledge to discern, than any way suspect the Truth to be untruth; and it will make you at least abstain from venturing even on that which your light points out for the time.

Now by these ye may know what is the Fearlessness that makes People to be in danger, and it is this, when it makes thee so inconcerned that thou never Labours to get Truth brought lower than thy head: when thou never casts an account what Truth may stand thee; when thou art so confident of thy own wit and knowledge, that thou will venture uncalled to dispute with Sectarian Spirits; or when any thing is born in as Truth contrary to what thou hast maintained, as a Truth before, and contrary to thy Covenant engagment, thou grippes presently to it without once suspecting that thy own shallow understanding may be deceived. This, I say… speaks a fearlesness that borders neigh unto Error,

Doct: VII. The Doctrine that followeth next from these words Believe not every Spirit, is, that Ministers the Servants of God are not to clap Peoples heads, or indulge them in this inclination of theirs to Error, they are not to humor them in it; but on all hazards they are to testify against it: Therefore, sayes John, Believe not every Spirit, So also the Apostle Paul does very sharply inveigh against People, when they are beginning to tamper with Error: And lest People should say Paul and John were Apostles, and knew what was Error and what was Truth, being p. 29guided by an infallible Spirit, and that therefore they might stoutly testify against Error; but for other ordinary Ministers, they may err as well as other People, and so it is ill reasoned from what the Apostles did to what Ministers may now do: Therefore to clear this we shall give a place where Paul bindes it as Duty on every ordinary Minister to to testify against Error. In the Acts ch: 20. v. 28. Therefore take heed unto your selves, and to all the flock, over the which the Holy Ghost, hath made you overseers, &c. And in the 29. Verse he gives an instance wherein they were to take heed to the flock, For I know this, that after my departing shall grievous wolves enter in among you, not sparing the Flock. verse 30. Also of your own selves shall men arise, &c. So it is a duty lying on all ordinary Preachers, to watch over their People, lest they be seduced with Error, and that because First of that which we spoke of before, that Error in the point of Truth should be as much eschewed by People as other particular sins; and therefore Ministers are bound to guard People against it. And secondly, Truth is a precious Jewel and therefore in a special manner, they ought to contend for it. And Thirdly the Souls of People ought to be pretious to Ministers, and therefore Ministers ought to watch over them, they ought to guard them against Error; because, as other sins, so Error is a damnable Soul-destroying sin. And therefore as Ministers love Truth and Souls committed to them, so they must watch over the People, and guard them against Error.

p. 30Vse I. This show's the great task lying upon Ministers at every time, but chiefly in an Erring time: we spoke somewhat of this before how difficult it is for a man to meddle with reproving of Error, more difficile than to reprove Prophanity; because a prophane Man's Conscience is convinced of the evil of his way; and therefore however he may be displeased with free Preaching against his sin, yet his Conscience clears the Minister; and thus he keeps him, at least, at some reverence: But it is not so in a Soul taken with Error, the misinformed Conscience speaks for it, and ther…fore whatever is spoken against him, he casts at it as Error and untruth; and readily the man that speaketh it may lose respect for his pains, and yet we see the Word of God binds it on Ministers to speak against it.

Vse 2. But Secondly, If it be so that Ministers be bound to reprove Error and testify against it; then the People are bound to take the word of reproof from them: we mean not that they should be so bound as what Ministers say should be the Bible, but this much we say, That People should presume as much on them as another, to ask Councel from them as much as from another; and to respect them as much as any other: And that for these Reasons, First, because the publick Minister hath a promise which private men have not, at least not such an ample grant, as it is Matth: 28. 19. Goe ye therefore and teach all nations, &c—and lo, I am with you alway▪ even unto the end of the World. It doth not exeem them indeed from Erring themselves; but the p. 31promise, is there more largly given to them than to others. And Secondly Ministers as called watch men have the charge of Peoples Souls: God hath charged them with them, which he hath not charged others with: there is not a charge of Peoples Souls, laid on private men by way of office; every one is bound indeed by way of Charity, to take a care of the Souls of others, contrair to that of Cain, am I my brothers keeper. But beside this tye of Charity lying on sent Ministers, there is a tye by vertue of a particular charge; So that place Act: 20. Take heed to the flock over which the Holy Ghost, hath made you overseers. He hath given them a special Charge, and so they are charged in a special way with Peoples Souls. Then there is a Third Reason, it is Sathan's Method to bring in Error on People by casting in prejudices betwixt them and sent Ministers, which we have cleared sometimes from Scripture, and so it should be watched against, lest Sathans subtility prevail so far as to bring People to dis-respect their Ministers, for if that be once gained he hath prevailed very much.

Doct: VIII. Now further, he sayes, Believe no… every Spirit. But bring them to the tryal. Doe not cast at all but try the Spirits, Hence take this Doctrine: It is not Gods way, that People because, there are differences about Religion, should therefore believe no Religion, that is not Gods way. So Matth: 16. we see the Apostles practise, Christ sayes unto them, whom say they that I am? Say they, some say tha… thou art John the Baptist, some Elias, others Jeremiah, p. 30duplicate page p. 31duplicate page p. 32or one of the Prophets. But whom say ye that I am? They do not Answer, we know not what to say, there are so many different sayings about thee, but say they, Thou art Christ the son of the living God.

Reas: So People are not to cast at all Religion because there are differences about it; and that because, First, that were to give way to the Devils plot; His design in raising up Error about Religion is, to make People Atheists, so as not to care for any Religion; and so when the use which thou makest of different Opinions, is that thou wilt believe none, Thou fulfillest the Devils design. Secondly, thou makes use of Gods Providence to thy destruction. The Lords Providence in raising up Error is, to make men seek more after the knowledge of the Truth: And when thou makest that use of it, to cast at all Religion, thou mockest the Holy Counsel of God to thy own ruin.

The Use then of the Doctrine is, to reprove those of this stamp; to wit, Prophane Atheistical men that make no differences about Religion but this: Let Church-men once agree among themselves what's right, and what's wrong; untill then, the back of our hand to altogether; that is a wofull way.

Indeed there may be a doubt proposed here viz. What else shall poor ignorant People do about differences in Religion, but to lay aside the care of all, when they see every party have their own Reasons stronger than these poor People can Answer; I Answer, there are some directions grounded on Scripture, which if we walk by, may bring us to a safe p. 33shore, amidst these rocks of contrary Opinions; And the first is this, that for Differences that concern not Peoples practice, I would not have People trouble themselves much with them; as for example, Our late unhappy Differences about the publick Resolutions; the Lord hath taken the occasion of them away; so I would not have any troubling themselves much about them: Whatever Differences in matters of practice fall in, it seems to be a safe rule, that when the occasion of such Practices are removed, all Contention about them should be laid aside. Secondly, As to the Differences wherein Peoples practice is concerned, take these Rules: First, For these that are uncontraverted Truths make Conscience of the practice of them, which will help to the knowledge of other things; this rule Christ prescrives, John 7. 17. sayes he, If any man do his will, he shall know of the Doctrine whether it be of God, &c. There is something that thy Conscience is clear of to be Duty, and although the Differences of Opinion might be some excuse to make thee keep off from these things about which there is difference, yet how art thou excused for neglect of these things which thou art convinced to be Duty, as Prayer, Reading the Word, &c. Secondly, We would know, whatever be the contrary Opinions about matters of Religion, yet there is but one true way; and the knowledge of this one way may be attained to, by those who seek humbly after it: At least, if thou be judging thy self, and as a damned Bankrupt or D…vour by Nature, be closing with Christ, and drawing Grace from him to make thee Holy▪ Thou wilt attain to the knowledge of as much of p. 43these things debated, as will take thee home to Heaven. A Third Direction is, That ye should beware of calling in question any of these Truths that once have been Sealed into your Spirits by the Spirit from the Word of God, 2 John ver 8. Look to your selves that we lose not those things which we have wrought, The point of Truth that People have got thus Sealed to their Conscience, should not readily be called in question. A Fourth Direction is this, That in seeking out Truth under Differences, we should beware of Loftyness of Spirit, 1 Cor. 14. 32 it is said The Spirits of the Prophets are subject to the Prophets, How much more ought the Spirits of private persons to be subject to the voice of Christs Ambassadors speaking in his Courts. This is not as if we would make Ministers Sayings the Peoples Rule to walk by: But this much will follow that in a constitute Church where Discipline is Exercised, there should be that Humility in People, that wh…n doubts arise concerning any point of received Truth within the Church, they should offer their Judgement, and the Reason of it to the Prophets and Christs Courts to be tryed, before they lay down any new Opinion as a solid Truth: That much is contained under this, The Spirits of the Prophets are subject to the Prophets, if it mean any thing at all.

Doct: IX. Now we proceed. The next thing that we come to, is, what People should do, Try the Spirits, and the Rule of Tryal is, whether they are of God. The first point we learn is, that how fair soever the pretence be, that our Doctrine is colloured with, it should not be taken upon Trust: but the Spirits must p. 35be Tryed. Such we see was the practice of the B…reans, and they are commended for it, they would not take the Apostles Doctrine on trust. Act: 17. 11. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind and searched the Scriptures dayly whither those things were so. They would not take the Apostles Doctrine on trust: and this is a command given by Paul writing to the Thess: 1 Epistle ch: 5. v. 21. Prove all things after he had said, despise not Prophecyings, So that Doctrines should be brought to a Tryal, whatever be their fair pretences.

Reas: The Reasons are first: because foulest Errors may be coloured over with fairest pretences. And Secondly the Scripture sayes, all men are Lyars; that is to say, all men may Err, and therefore words cannot be the Ground of Divine Faith; for Faith must have an infallible ground as Ephes: 2. 20. And are built upon the foundation of the Apostles and Prophets, &c. i. e. the word Preached by them, and dictated by the Spirit of God.

Vse. This Doctrine reproves first, the Papists that will have nothing Tryed, that comes from the Church; but all taken upon trust, hence is it that many swallow such Monsters of Absurdities, as the Errors of Transubstantiation, Purgatory, Merite, Mals, and such like, for which they have no other ground, but because their Church sayes so; But this Doctrine holdeth out another duty that who ever heareth any Doctrine proponed by one or other, they are bound to pass their Judgment on it, Try the Spirits.

p. 36Now that we may walk betwixt extreams, the Papists on the one hand, who set up Tyranny, and these Sectaries on the other hand, who set up Confusion; we would know there is a twofold Judgement to be passed on Doctrine: Publick Judgement, and Private Judgement: Publick Judgement again, is either, peremptorily absolute, or limited. A publick peremptory Judgement is, That which binds the Conscience to obey simply that which is spoken, and none have this Judgement, but God himself. Secondly, There is a publick Judgement which is limited, and this is a publick declaring and holding out that which is found to be God's mind in his word, which does not bind absolutely, but in so far as it agrees with the Word; and this Judgement belongs to publick Church Judicatories met together in Christs Name: They are like the Lyon-Herauld set forth to proclaim the Royal Acts, if he proclaim that which is contained in the principal Acts, it binds; but if he add any thing of his own, it binds not. Next, there is a private Judgement of Discretion, and this belongs to every Christian: every man in relation to his own practice, is bound to pass Sentence on what is held out to him by others, that if it be right, he may embrace it, but if wrong, he may reject it; but his private Judgement is not binding to others. Now this private Judgement, or this Judgement of Discretion is necessary, because all men may Err; Councils may Err, Synods, &c. And Secondly, Their Error will not excuse private Christians to follow them in their Error: sayes p. 37Christ, When the Blind leads the Blind both falls into the Ditch. And therefore there must be a Judgement of Discretion in private persons to try what they hear.

And this much for guarding against the Popish Tyranny; but least this Doctrine be abused to cast at all publick Church Judicatories, we shall next speak somewhat to guard against Sectarian Confusion: First, Although publick Church Judicatories have not Power to bind Consciences; yet when men are in a doubt concerning a point of Truth, their Judgement ought to have more weight than the Judgement of private Men: And that not only because there are more Gifts exercised together, but mainly because there is a promise annexed to the Commission given by Christ to publick Church Judicatories, Matth. 18. 20. Where two or three are gathered together in my Name, there am I in the midst of them. And Secondly, From this it followes, that there would be a kind of loathness to differ from publick Church Judicatories; a man's grounds would be well examined, l…st if differing from these Judicatories, they also differ from Truth. And Thirdly, when they differ they are to bear them at Reverence, although in such a point they should Err, yet for their Authority, they are to be Reverenced: This much is granted by us to Church Judicatories, but no further, They are not to be made the Rule of our Faith.

Vse 2. It reproves those who are Lazie, and cannot endure the trouble of trying what they hear, but take things on trust, and have no more but such p. 38a mans Authority, he is of that Way and Opinion, and therefore they are Fire and Flint, Tooth and Nail for it, as much as if they had the Word of God for it: We have seen much of this in the unhappy Differences that have fallen out in our time, which I have no pleasure to speak much of, and therefore we proceed to another Doctrine.

Doct. X. The next thing then that we observe is from what he sayes, Try, &c. whether they be of God; that is the Tryal: The Doctrine is this, That the right tryal of Doctrine is, To try whether they be of God or not, and this point puts us to give Marks whereby it shall be known what Doctrine is of God, and what Doctrine is not of God; and here we shall speak to two things. First, We shall show what are the marks that necessarly infer a Doctrine to be of God. And secondly we shall speak of other things that do not infer necessarly a Doctrine to be of God, but for the most part follow upon such a Doctrine.

For the First, That which makes Doctrine necessarily to be of God, is, if it be according to the rule of the Word. So when the Bereans are commended Acts 17. The rule they went by in the tryal of Paul's Doctrine, is the Scripture: And this is Isa…a's rule, chap. 8. ver. 20. To the Law and to the Testimony, &c. He would have all Doctrines tryed by the Word of God: So the Word is the rule, and that Doctrine which has the Word for it, is of God; and whatever Doctrine has not the Word for it, is not of God: All Spirits, even the Spirit of God himself, must be tryed that way: And that because the Word p. 39is a perfect rule: I give only two places of Scripture to clear the perfection of this rule. First, The heavy Plagues pronounced against those who add to this rule: The Word is so perfect, that if an Angel should come and pretend a purer Rule, Let him be (sayes Paul) Anathema, Gal. 1. 8. There is another place which proves the perfection of this rule according to this point in hand, 2 Timoth. 3. 16, 17. All Scripture is given by inspiration of God, and is profitable for Doctrine, for reproof, for correction, for Instruction in righteousness. That the Man of God may be perfect, &c. So there is as much in the word of God, as may make the man of God perfect: And this in relation to Doctrine and Instruction, It is profitable for Doctrine and Instruction, It will make a man perfect in that, as well as in reproof.

Vse, This reproves, First the Papists, they cast by the rule of the Word, and will have their Traditions, and their Po…es Decrees to be the rule. But of this enough already in the preceeding Doctrine. In the second place, it reproves the Sectaries, some whereof reprove the Word, they will have a higher tryal and rule to examine by; and it is the inbearing of Gods Spirit, say they, He is the Spirit of Truth, and can he bear in a Lye: But, say we, how know they the Spirit of the Devil by the Spirit of God, except they bring it to the Word. So the Word is the Rule, yea and the last Rule.

But here is a doubt which we shall speak to. This is a very hard task, may some say, for poor ignorant People to try Doctrines by the Word; the Word p. 40it self is obscure, and every one pretends the Word, all Parties will say that they have the Word, and so it is hard for us to know what is of God, and what not, if we have no other rule but the Word: I answer it is very true, there are very few Sectaries who will not pretend the Word: And yet it does not follow that ye may cast by the Word. But Secondly, we say, although the Word be in some places obscure, and although Men of Opinions as contrary to the Word as Light is to Darkness, may every one of them wrest the Word, yet there is as much of the Word clear, if it be rightly studied, as will make a man know what is right, and what is wrong. Hence that Epithet given to the Word, The word of the Lora is a Lamp to direct thy Paths. The Word of the Lord is not unfitly compared to a Sea, wherein Elephants, i. e. men of greatest parts and Learning may swime, and readily lose their fect, how great soever their parts be, if they rely upon them. And yet it may be compared to a shallow calm running Stream, wherein Lambs, that is, men of mean Gifts, may wade, and find out Gods mind in it, if they be humble and take Gods way for searching of it.

But say ye, what is that way of God wherein people may hope, so as not to miscarry in the searching out of Gods mind in his Word. In answer to this, we shall give several Directions. First, A man that would not mistake Gods mind in his Word, should be a diligent Reader of it, Acts 17. 11.—and searched the Scriptures daily, &c. it was their daily task. And Secondly, Reading of the Word should have Prayer p. 41going alongs with it, Prov: 2. 3. Yea if thou cryest after knowledge, and liftest up thy voice for understanding, ver. 4. If thou seekest her as silver, and searchest for her as for hid treasures: Then, &c. this crying and seeking is certainly in Prayer, as well as in other means. When people joyn Prayer with the Reading of the Word, they will more readily attain to the knowledge of Gods mind, Than a man that takes no more with him but his own natural parts. Thirdly, The word should be read with Meditation, Psal: 1. 2.—in his Law doth he meditate day and night. And Fourthly, with Self-denial. Prov. 3. 5. Trust in the Lord with all thine heart, and lean not to thine own understanding. We should go to the Word with a deep sense on us of our own Ignorance to seek Light from it.

There are several other directions how People may be led to get the meaning of the word; we shall speak of some. First, Obscure places being compared with these that are more clear, will be clear also: There are some places obscure, but the Lord hath been so Graciously condescending in contriving the Scriptures that there are other places to make them clear: So there is an obscure place: we are not under the Law but under Grace which at first seems to sound as if People needed not to take heed to the Law; But there is another place, that clearly shows how we are not under the Law There is no condemnation to them that are in Christ. They are freed from the condemning power of the Law, but not from the directions of it. Secondly, in obscure and dark places of Scripture on which men according p. 42to their several Conceptions, would Father several senses, the meaning that agrees most with the …nalogy of Faith should be taken: this is that which Paul calls the forme of wholsom words. So there is a place controverted he laid on him the iniquit… of us all, Says the Antinomians all our sins were laid on Christ, and so do what we will, we are not bound to seek pardon or mourn for t…em; for our sins are laid on him, and so we have none: Now this gloss is contrary to the whole current of Scripture, which holds out that believers have sin in them, a body of Death. 1 John 1, 8. If we say we have no sin we deceive our selves and the Truth is not in us. It holdeth out believers at their best condition as Mourning for sin, and praying for the pardon of sin Rom. 7. Psalm 25. 11. So that this Antinomian sense cannot be right, because it is contrar to the whole current of Scripture; and therefore the laying of our iniquities on him, must be the guilt and punishment of our iniquity, and not the being of sin it self, which was bound upon Christ: So another place the promoters of Tolleration pleads from, is that in Phil. 3, 15. that Counsel that Paul gives Let us therefore, as many as be perfect, be thus minded, And if in any thing ye be otherwise minded God shall reveal even this unto you: say they, there is Tolleration whatever be Peoples differences, let them walk according to their Light; we say again, that what Paul sayes of mutual forbearance must not be extended to all Errors; but it must only be applyed to these that were Errors of infirmitie; As Rom: 15. 1. we p. 43then that are strong, ought to bear the infirmities of the weak, and not to please our selves. And that the opposite meaning cannot be right, because it is contrair to the current of many other Scriptures, which command Hereticks to be Excommunicat. An Heretick after the first and second admonition reject. and not so much as bid them God speed: So this is another way to know the meaning of the Scripture. And this much now for directions to help you in the study of Gods word, that you may attain to know Gods mind in it; and so to know whether a Doctrine be of God or not.

We thought to have spoken of these other marks which do not infer necessarly a Doctrine to be of God, but for the most part do follow on such a Doctrine; but the time being now ended, I shall only name them: First, That Doctrine which is of God will have Holiness following upon it: And so that Doctrine of the Antinomians that tends to prophanity of life cannot be of God. Secondly, that Doctrine that is of God tends to exalt Christ. John 16. 15. Speaking of the Spirit of Truth, he sayeth,— he shall take of mine and shall shew it unto you. And so that Doctrine of the Papists, I mean their Doctrine of Merit, is not of God. Thirdly, That Doctrine which is of God humbles men, as Error doth fill men with pride: Thus those Sectaries that are spoken of in Jude are called Lofty; and so the Doctrine of Separation is not of God, because whatever be the pretence of strickness that it caries along with it, there is an over-weaning conceit of the Man's self p. 44and undervaluing of others, that cleaves to this Error And Secondly, it maketh People orderly in standing for it: So is it said of Christ His voice is not heard in the streets. Now these marks as we have said do but usually follow, for because of the corruptions of men even the Doctrines that are of God may want these properties, and the Doctrines that are not of God may have a shew of them; and therefore the first mark to wit, the word, is the adequate Rule, So that all Doctrines ought to be brought to it. Whatever be the shew any Doctrine hath, whether of Holiness, exalting Christ and free Grace, whatever shew it have of Humility and orderly carriage, in those who profess it in their avowing of it: Yet if it be not according to this Rule, (viz. the word of God) it is not of God.

Doct: XI. We come now to our main design, to wit the Refutation of some of the most dangerous Errors of the Times. The ground of what we are to speak to this purpose is taken from the following Doctrine, which is evidently imported in the words; to wit, That there are many Doctrines pretending to the Spirit, which yet being brought to the Touchstone will be found not to be of God. For while he bids us try the Spirits whither they be of God, He evidently insinuates that there are some Spirits which being brought to the tryal will be sound faulty, and not to be of God. I shall, God willing, give instances of this, and accordingly make it out upon the most taking, dangerous, and most Erronious Doctrines of the Times, particularly upon those following: p. 45First, the Doctrine of Tolleration. Secondly, the Doctrine of Erastianism. Thirdly the Doctrine of Independency. Fourthly, the Doctrine of Separation. Fifthly, the Doctrine of the ordinary Preaching by unsent men. Sixthly, the Doctrine of Antinomianism. And Lastly the Doctrine of Anabaptism: In all which we shall with the Lords assistance make it appear here, that however they pretend to be Doctrines warranted by the Spirit of God in his word, yet they are not so warranted, in a word we shall show they are not of God.