Sermons, Sermon 2 – Dedication 3
THE IMPOSTVRES OF Seducing Teachers Diſcovered;
EPHES. IV. XIV, XV.
That we henceforth be no more children, toſſed to and fro, and carried about with every wind of doctrine, by the ſleight of men, and cunning craftineſſe, whereby they lye in wait to deceive.
But ſpeaking the truth in love, may grow up into him in all things which is the Head, even Chriſt.
THE Goſpel had no ſooner aſcended the Horizon of the Gentiles, and diſpel'd that univerſall ſhade wherein they had been benighted, but the Devill erected his factories in thoſe new diſcoveries to intercept the trade of truth, therefore is our Apoſtle in many of his Epiſtles, ſo much in fortifying beleevers againſt the impreſſions of ſeducing teachers, and the hyſtorie of aFatemur quidem novas quaſdam & antea non auditas ſectas, Anabaptiſtas Libertinos, Mennonios, Zwenkfeldianos ſtatim ad exortum Evangelii extitiſſe, Juel Apol. Eccle. Anglicanae. Vide Sleidanum in commentariis.Luthers time doth witneſſe alſo that it is the lot of reformations while they are green and recent, to be infeſted with ſuch ſects and doctrines as haply were never before heard of, and therefore it concernes all to be careful what money they take when the markets are ſo full of adulterate coyn, and to be armed againſt the ſcandal thence ariſing, as if the truth was the mother of ſuch monſters which are none of hers, but are laid at her door to bring her into diſcredit; we muſt expect no leſſe, nay haply we have hereby an argument that the truth is at the threſhold, for it is not ordinary that tares grow any where but in the wheate field. The Text too fitly ſerves our own Meridian, being purpoſely choſen to give antidote againſt the infection of ſeducing teachers.
Whether the word Henceforth do look back to the time paſt, and imply that the Epheſians had been like children toſſed to and fro, as is generally conceived by the bforeign. Chriſtoſt. Theophilact. Oecumenius. foreign.Greek expoſitors and others, I ſhall neither enquire nor inſiſt upon it, but ſhall take it as a reſul: from what the Apoſtle had ſaid in the beginning of the chapter, where having in the 4, 5, 6, verſes, named ſeven ones, one body and one ſpirit, one hope of your calling, one Lord, one faith, one baptiſme, one God and Father of all, wherein the Epheſians and all beleevers are concenterated. He paſſeth on and toucheth upon gifts and miniſteries given to the Church by Jeſus Chriſt, ſitting at the right-hand of God; in which form of expreſſion he ſeemes to allude to the cAs he doth elſewhere, viz. Luk. 2. 1c. and to the Olympick exerciſes, 1 Cor. 9. 24. 25. &c. & alibi.Romans in their tryumphs, wherein the Conquerour having the glorious Captaines at his chariot, ſcattered his munificence in congiaries and donatives to the ſouldiery and people, for ſo our Saviour aſcended up on high, and led captivity captive, and gave gifts to men: and what are thoſe gifts which might become the magnificence of a Conquerour ſo triumphant? Are they not miniſteries? ver. 12. He gave ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts, and ſome Paſtours and Teachers, a royall donative given in the day of his triumph: but the uſe and end whereunto theſe miniſteries are ſubſervient and inſtrumentall addes value to them, as it is ſet forth, ver. 12. 13. 14. 15. For the perfecting of the Saints, &c. That we henceforth be no more children.
In the next you have
A Character,
and An Antidote.
The character is of 2. ſorts of perſons
The Seduced,
The Seducer;
The Seduced are called children toſſed to and fro, and carried about with every wind of doctrine.
The Seducers are ſaid to be ſleighty, crafty, and to have their artifices, methods, ſtratagems of deceiving, by the ſleight of men and cunning craftineſſe, whereby they lye in wait to deceive.
The Antidote or preſervative is two fold;
1. The Miniſtery which Chriſt hath given to his Church, He gave ſome Apoſtles, &c. That henceforth we be no more children, &c. for the ſalt (yee are ſaith Chriſt, the ſalt of the earth) ſerves to preſerve the people from being flye-blown with every corrupt doctrine unto putrefaction.
2. The holding faſt of the ſubſtance and vitals of practick godlineſs, ver. 15. Following the truth in love, grow up in all things into him which is the Head even Chriſt. The fortifying of the vitalls is a repercuſſive to all infections from the ſtinking breath of a corrupt teacher.
I ſhall open each part of the Text as I come to it, And firſt the character or deſcription of the Seduced, or of them that are unſtable; for there is no doubt but the Apoſtle intends to deſcypher inſtability and fluctuancy by theſe words, Children toſſed to and fro, and carried about with every wind of doctrine; which is a ſentence (as every eye may ſee) carried on in metaphors and figurative expreſſions, only ſome criticks might haply ask what decorum of ſpeech there is in children toſſed to and fro and carried about with winds? For had it not been more congruity to have ſaid waves toſſed to and fro, or clouds carried about, then children? But we muſt not teach the Spirit of God to ſpeak, the ſence is obvious and proper; for the better rendering whereof we may conſider;
1. By what name unſtable people are called, children.
2. How their inſtability is expreſſed, Toſſed to and fro and carried about.
3. What cauſe there is of it, Every wind of doctrine.
1. For the firſt, They are children dforeign & foreign are ſynonymies, 1 Cor. 14. 20. wi…h Heb. 5. 13. & alibi., ſo called, not in reſpect of age, but of knowledge and underſtanding, 1 Cor. 14. 20. be not children foreign in underſtanding, but be men: Where foreign perfect and ripeAnd ſo foreign & foreign in veteri Teſtamento. Iſa. 3. 4. Prov. 19. 25. Eccleſ. 10. 18. & alibi. men of knowledge are oppoſed to children, that is, ungrounded and unskilful ones, unskilful in the word of righteouſneſs, for he is a babe, Heb. 5. 13. Such babes the Apoſtle calls carnall, though they be in Chriſt, 1 Cor. 3. 1, 2, 3. and oppoſeth them to ſpiritual, that is, perfect or ripe of knowledge and judgement; and you may ſee that ſuch men, that are ſhallow and unballaſt with knowledge, are eaſily carried into envying, ſtrife, factions, one crying up Paul, another Apollo, ver. 4. yea they become the certain prey of Sectaries and Seducers, made prize of by them, as the eforeign, Col. z. 8.word ſignifies, Col. 2. 8.
2. For the ſecond, their inſtability is expreſſed in two fforeignmetaphors, toſſed to and fro, and carried about; the former is drawn from a wave of the ſea (for foreign is a wave) and ſo it denotes an uncertain man that fluctuates in opinion, and is explained to the full, James 1. 6. a wavering man is like a wave of the ſea, driven with the wind and toſſed. The latter from a light cloud ſwimming in the ayre, carried about in a circle having no weight in it, and may well be expounded by that of Jude ver. 12. clouds without water carried about. Nor wave nor cloud have any conſiſtence, but are alwayes in motion if any wind be ſtirring, you ſhall in vain look to find them anon where you ſee them now.
3. For the third, the cauſe of this inſtability is every wind of doctrine, there are winds of perſecution that overthrow the houſe upon the ſand, and there are winds of doctrine that toſſe to and fro theſe children. Scripture mentions chaffe and ſtubble driven with wind, the reed ſhaken with the wind, the wave, the cloud toſſed and carried by the wind. It is becauſe we have no weight in our ſelves, nor ſolid principles, that the wind hath power over us; they are light things and moveable, that are at the command of every wind: when the Apoſtle ſaith wind of doctrine, he implies that there is no ſolidity; and when he ſaith every wind, he implies that there may be contrariety in thoſe doctrins to one another, and yet every one toſſes ſome waves to and fro, and carries ſome clouds about, nay the very ſame cloud that is now carried one way, is anon carried another; and what a miſerable paſſe is he at, whoſe Religion conſiſts in ſome empty opinion, and is but thereof tenant at curteſie to the next wind that blowes, being carried about with every gHeinſius excrcit in locum: doctrina indies mutabilis.change or novelty of doctrine. There are others that are unſtable, not for want of principles and knowledge, but rather want of a good by as of ſincerity for God; being carried about too, but it is by their Intereſts and ends, whereby they are off and on, up and down, as the ſent lies, and as the game which they hunt doth lead them, with theſe I have not much to do at this time.
Having thus opened the words of the firſt part, I ſhall now ſum them up together into this point.
Doct. Children (that is, ungrounded people who have no ſound bottome of knowledge) are apt to be toſſed to and fro, and carried about with every wind of doctrine.
1. Children, is a word denoting relation or imperfection; Relation, and ſo ye are all the children of God by faith in Jeſus Chriſt, Gal. 3. 26. Imperfection, ſo in that of the Apoſtle, 1 Cor. 13. 11. When I was a child I ſpake as a child, &c. There are many of this denomination in the Church, for as in a School there are divers formes, and commonly the moſt Schollers are in the lower, ſo is it in the Church of God, there are abcedaries, babes that are to be taught foreign their letters, Heb. 5. 13. the firſt elements of the oracles of God, and to be fed with the ſpoon, or as the Apoſtle calls it, milk. He did not think himſelf too high to feed with milk, 1 Cor. 3. 2. Therefore let no Miniſter be he never ſo learned, ſcorn to be an Uſher under Chriſt, to teach his petties their a. b. c. If the people had not pleaded their rotten charters of age and marriage againſt Catechiſme, and the Miniſter had not thought himſelf too good to teach them their letters and firſt elements, we had not ſeen ſo many children carried about with winds of doctrine: Pride (I fear) hath made both aſhamed of the duty, the one to teach, the other to be taught, and I would that both were now humble enough to acknowledge the fruit of that neglect.
Now children are ſo called, by reaſon of the imperfection of their knowledge, either in reſpect of the meaſure of it, or of their ungroundedneſſe in it, and is lying looſe in them without rooting.
1. In reſpect of the meaſure of knowledge, which is low and meane, though themſelves be ſtedfaſt in it and unſhaken: It is not a ſwimming but an anchoring and centering knowledge, and ſtakes them down from fluctuancy and toſſing, and this is, by having the ſavour, virtue and ſweetneſſe of that they know: He that hath a little knowledg well tryed by the touchſtone of the word, and tryed in his own experience to be humbling, quickning and comforting, he loves the truth, and love will eſtabliſh him in it; upon that reaſon which Peter gave to Chriſt, Joh. 6. 68. Whither ſhould we go? …hou haſt the words of eternal life. The Apoſtles while under Chriſts own miniſtery and wing were but very raw in knowledge, (and thereby we learn that no doctrinall teaching or miniſtery, though of Chriſt himſelf on earth, can make way into the heart of man until the Spirit come,) yet ſo much they found in the words of Chriſt that they knew not whether elſe to go, becauſe eternal life was in them; and this teſtimony our people cannot but give to our deſerted Miniſters, that the words of eternal life is in them, and why then will they not reflect upon themſelves and ſay, whither ſhall we go? I would not tread out the leaſt ſparke except it be wild-fire in the houſe-eaves which may ſet the whole Town afire. God hath his babes, to whom I would recommend for their comfort the comparing of Heb. 5. 13. with Heb. 6. 9. where the Apoſtle having called them babes that had need to be taught the firſt principles, doth yet ſay, we are perſwaded of you things that accompany ſalvation, and makes men…ion of their work and labour of love, for there may be much godlineſſe in leſſer light: Fundamentals unto ſalvation are not ſo many or burdenſome, the leaſt Star in the orbe hath as ſwift and regular a motion though not ſo much light, as the greater; only let it be your endeavour to know your own meaſure, and to encreaſe in grace and in the knowledge ofRom. 12. 3. 2 Pet. 3. ult. Jeſus Chriſt which are practicall things, and not to be queſtion-ſick, and leave wholeſome food to long1 Tim. 64 foreign. after ſuch things as do but adde to the crudity of your ſtomacks, and fill you up with wind.
2. In reſpect of their ungroundedneſſe in knowledge, which lies looſe in them and doth not ſtake them down, or anchor them from being toſſed, becauſe they have it by rote, and can neither give a reaſon of that they know, nor have found the weight of it upon judgement and conſcience, and ſo they are variable and unſtable like children; the Philoſophers definition of a moiſt element is proper to them: ThatQuod difficulter ſuis, facilè alienis terminis continetur. is (ſaith he) it hath no form or conſiſtence of its own, but eaſily takes ſuch figure as the continent or veſſel in which it is doth give it, as water takes the form of the diſh or glaſſe, &c. into which you put it, ſuch are theſe; they have no mould but what the next teacher caſts them into, being blown like glaſſes into this or that ſhape at the pleaſure of his breath; to ſuch as the…e I commend this, to get the reaſon of that they know, as its ſaid, a reaſon of the hope that is in you, for Religion conſiſts not in a rhapſody of looſe opinions, nor will a little knowledge gotten by rote preſerve a man from being taken captive by every nove…l doctrine. Its the Apoſtles phraſe, 2. Tim. 3. 6. They take priſoners ſilly women. Where you may note, that he ſaith they prevail with women; theyforeign Omnes haereſes ex gynecaeis Axiomat. Eccleſiaſtica, pag. 74. get an Eudoxia, Iuſtina, Conſtantia, on their ſide, and ſo work upon Adam by Eve.
2. Theſe children are toſſed to and fro, and carried about, and that denotes;
1. That they are unſtable under the command of every wind, and a prey to every net that is ſpread for them, travelling and wandring through all opinions when they have left the true line; ſometimes they are in Cancer, ſometimes in Capricorne, falling even into contraries, for one errour is ſtill a bridge to another; ſo we know that the Arminian went forward to Popery, and many of ours from Antinomianiſme to Anabaptiſme and Browniſme, and whether then? Why one errour ingendring with another begets a mule, or mixt off-ſpring, and ſo Africk it ſelf ſhall not ſhow more novelties, they will encreaſe (ſaith the Apoſtle 2 Tim. 2. 16.) to more ungodlineſs. Errour is a precipice, a vortex or whirlepool, which firſt turnes men round and then ſucks them in: be not carried about with divers and ſtrange doctrines, Heb. 13. 9. for its good that the heart be ballaſt or …ſtabliſht with grace, where the oppoſition is evident between being carried about and being eſtabliſht by grace.
2. That they are unprofitably carried; for to what port is the wave toſſed? To what ſtation is the cloud carried? Is not the wave bandied back again by the racket of the next wave, and the cloud by the next wind: Its good (ſaith he) that the heart be eſtabliſht, and to that end, that we converſe in ſuch doctrines as doe profit them that are exerciſed in them, Heb. 13. 9. foreign.ſtill asking our ſelves this queſtion, what improvement is there of my ſoul heavenward by ſuch or ſuch doctrine? What healing of the gaſhes of conſcience? What further inlet or admiſſion into communion with Chriſt? What cleanſing from al filthineſs of the fleſh and ſpirit, perfecting holineſſe in the fear of God, 2 Cor. 7. 1. If this be your aime, then ſteer this point, intend this ſcope, and let go queſtions and vain janglings, contending towards the end of foreign 1 Tim. 1. 6.the commandement, which mark (ſaith the Apoſtle) may never ſhoot at, 1 Tim. 1. 6. in their miniſtery or doctrine, nor indeed do many hearers aime at any ſuch thing, I mean our Nomades (as I may call them) or walkers, who will not endure to ſit at the feet of a conſtant godly miniſtery (which yet is the beſt way of proficiency in knowledge and godlineſſe) but by reaſon of their feveriſh thirſt, as they diſtaſt each one, ſo they deſire to taſt all waters; of which ſort is he that wanders away the Sabbath by peeping in at Church-dores, and taking eſſay of a ſentence or two, and then, if there be no ſcratch for his itch, lambit & fugit, he is gone.
3. Theſe children are toſſed to and fro and carried about by doctrine, and that implies, that they are hearers that are thus unſetled, and they are teachers by whom they are unſetled.
1. They are hearers, and muſt not they be hearers? What elſe, condemned be the atheiſme of the care of them who turn away their ear from God, who ſpeakes by the hand of his meſſengers; let us leave to the Papiſts miniſtorum muta officia, populi caeca obſequia, the dumb offices of the Prieſts, and blind obedience of the people, when Scribes and Phari…ees hold the chair, our Saviour ſaith not,Mark. 4. 24. Luk. 8. 18. hear not, but take heed how you hear. Take heed what ye hear, beware of their …eaven.
2. They are teachers that unſettle theſe hearers. They have troubled you wth words ſubverting your ſoules, Acts 15. 24. It much concerns the Church, yea and the State into what hands doctrine is committed, by reaſon of the unſettlement of the people which may be occaſioned thereby, I ſhould beſeech them that are in the office of teachers, that they would take heed to themſelves and to the doctrine, 1 Tim. 4. 16. and that they would teach milk or meat, and not wind, nor lead on people firſt into cirticiſmes, before they have laid in them the plain Grammar rule of ſound and wholeſome words that they may be made proſelites to Ieſus Chriſt, not to an opinion; yea, though you may beare the name of a party as Paul might have done at Corinth, yet to cry them down who would cry you up, and put over your Diſciples to Chriſt as John did, telling them that ſay I am of Paul, & I of Apollo, that they are carnall;1 Cor. 3. 4. and ſo you will wean them unto Chriſt whoſe they are; As for others that teach indeed but yet are no teachers, (for whatſoever they do by gifts, yet themſelves are not the gifts of Chriſt unto men in the ſence of the 11th verſe of this chapter) I ſhould deſire to know whether every one that hath a gift to be a ſervant muſt therefore be a ſteward, or that hath gifts enabling him to deliver a meſſage, muſt therefore be an Embaſſadour; If in truth you be as Amos ſaid of himſelf, Herdeſmen or gatherers of Sycomore fruit, then you muſt produceAmos 7. 14, 15. your extraordinary commiſſion as he did, ſaying, And the Lord took me as I followed the flock and ſaid, go propheſie to my people Iſrael, or elſe you mu…t be taken to be but Herdſmen ſtill, and ſo it will be no wonder that ſtrange teachers ſhould carry credulous people about with ſtrange doctrines, as the Apoſtle cals them, Heb. 13. 9.
4. The doctrine by which theſe children are toſſed to and fro, and carried about, is called wind, and that doth not denote the pure Word of God, but ſome illegitimate doctrine which the adulterers and raviſhers of the truth do beget upon it: what hereſie ever came abroad without verbum Domini in the mouth of it. The Arrian pleaded out of that text John 14. 28. The Father is greater then I. The Anabap…ſt from that, Matth. 28. 19. Go ye therefore and diſciple all nations, and when he ſhall be thriven to his foreign or full ſtature he will undermine Magiſtracy by that Rom. 12. 19. Avenge not your ſelves. The Antinomian hath for his plea that 1 Tim. 1. 9. The law is not made for a righteous man, arguing that he who hath Evangelicall grace for his principle of obedience ſhould not have the law for a rule thereof; as if a new principle and an old rule might not ſtand together: but becauſe I intend not a particular confutation of theſe or the like errours, therefore finally, you all know that the devill hath a ſcriptum eſt ready, Matth. 3. 6. the Spider ſucks poyſon out of the Roſe, not that I would imply that there is any ſuch thing in the Word i…ſelf (for ex veris nil niſi verum) but that a corrupt ſtomack concocts wholeſome food in…o …i…eaſe.
And why wind of doctrine?
1. Becauſe there is no ſolidity in it, but being wind it breeds but wind in the hearer and not good bloud; and here I cannot but bewail our Pulpits of late times, filled with hay and ſtubble in ſtead of gold and ſilver, as namely, invectives againſt Biſhops, and Cavaliers, news, and novel opinions, and in the mean time the ſtaple commodities of Heaven, as Chriſt, Faith, Love, &c. are laid aſide like breath'd ware which no body cals for; I would not be thought to be a patron of any ſuch obnoxious perſons againſt whom the Word of God ſhoots an arrow; but this I plead for, that people who come to look for ſoul-nouriſhing food may not be ſerved with ſcum and froth.
2. Becauſe of the changeableneſſe, variety and novelty of it; for indeed ſuch teachers do fit their lettice to the lips of their auditory, and do eaſily take them by their itching eares; nothing more pleaſing to an Athenian eare then novelty, which affects the hearers while it is freſh and green, but when they ſhall come to chew this wind, they find nothing in it, and ſo they hunt about again untill they ſtart a new notion. Chriſt is the onelyonly everlaſting meat, who though he be like a great ſtanding diſh, which by reaſon of Kickſhawes and fine Sallets is now adayes not much fed upon by many; yet a truly humble ſoul is never weary of Chriſt, neither can ſit down to a meal, I mean, hear a Sermon without him, and this ſound appetite is a ſigne of an excellent temperament and healthfull conſtitution of ſpirit; he that hath his mouth in taſt for ſuch doctrine, and his ſtomack craving ſuch ſolid food, hath cauſe to bleſſe God, who it may be by inward ſhakings and temptations cals him to the ſetling of the main free hold, and ſtate of his ſoul, and ſo takes him off from running himſelf out of breath after novelties and niceties, which will ſooner fill his head with dreames then his heart with ſtrength or comfort.
3. Becauſe of its prevalencie with and over unſtayed men, one would wonder that this which the Apoſtle cals wind of doctrine ſhould ſo prevail and ſpread; how ſuddenly is a whole countrey leaven'd with it? Whereas the ſaving knowledge and reception of Chriſt, the power of godlineſſe, and ſelf-deniall may be preacht an age, and not ſo many fiſh be taken as are taken at one draught by a corrupt doctrine; I will not borrow that compariſon which Euſebius made choice of to expreſſe the quick ſpreadingforeign, Euſeb. hiſt. lib. 2. cap. 3. of the Goſpell at the firſt, ſaying, that it paſſed through the world like a Sun-beam; but I ſhall take that of the Apoſtle 2 Tim. 2. 17. Their word eateth like a gangrene, which preſently over-runs the parts and takes the brain, as this wind of doctrine doth, and the ſame Apoſtle (then whom no man did more counter-work falſe teachers) ſaith, Acts 20. 30. they ſhall ſpeak perverſe things, to draw diſciples after them, whereby it ſeemes that the way to draw diſciples is to ſpeake perverſe things; hereunto. agreeing is that of our Saviour, Joh. 5. 43. I am come in my Fathers Name, and ye receive me not: If another ſhall come in his own name, him will ye receive. Chriſt cannot finde entertainment but Bacchochebas is followed, and the reaſon is, becauſe Truth when it commeth hath nothing in us, but errour hath, There is no tinder to catch a ſparke of truth, but there is oyl for the wildfire of errour. Hereſies are works of the fleſh, Gal. 5. 19, 20. therefore men are ſoon removed, Gal. 1. 6. from truth to errour.
And now to draw up this point into a ſum, by way of Application:
1. Conſider the doctrine you hear, and tell it over again from the hand of the teacher, a man will tell money after his father. Beware leſt a…y man make prize of you, Col. 2. 8. ſome there are to whom the reputation and worth of the teacher is the proof of his doctrine, receiving all that is ſtamped with his ipſe dixit. We ſhould not call any man our father on earth, Matt. 23. 9. and ſome alſo think it enough to ſay, This doctrine makes moſt againſt ſuperſtition and popery, and yet we will not abide that in a Maldonat, who ſhal rather pitch upon ſuch a ſenſe of Scripture, becauſe it makes moſt againſt the Calviniſts, and there are who falling upon ſome novell opinion do honeſtate it with the name of a new light, and conceive themſelves the greateſt illuminates, as having two eyes and all the world beſides but one, I deny it not, but that every man in his Regeneration hath a new light, which is a part of the new creature; for the new creation begins in a fiat lux; Nor do I deny but that in the Church there may be a clearer and further demonſtration of, and inſight into many things in the Scriptures, which have lien in the bottom of the pit, and may be brought neerer day then aforetime, for the neerer to the end the more glory and light, as its ſaid Dan. 12. 4. Shut up the words, and ſeal the book, even to the time of the end: many ſhall run to and fro, and knowledge ſhall be increaſed. But this light though new to us, yet it is not new to the word, to the Sun light is not new, though it be to the Moon, as the Apoſtle cals ſtrange doctrines, Heb. 13. 9. not ſuch as are new to us, but ſuch as are forrein to the word: ſo we call that ſtrange light, rather then new, which the word of God ownes not, as the offſpring thereof, and therefore I exhort you to conſider:
1. Whether this light come from the Word, or rather do not ſhine from a glo-worm in your own fancies? Is not this viſion of yours extra mittendo, by beames going out of your own eyes to the object? do you not firſt conceive, and then go forth to ſeek a father for your child? as the Sadduces that firſt denie the Reſurrection, and then think that they can make their hereſie good, out of a caſe in Moſes Law, Matth. 22. 24.
2. Whether it do nouriſh thoſe graces in you in which the Kingdom of God conſiſts? Or whether doth not this new light ſtarve you? Doth not this ſun-ſhine put out your fire? For whether it be that the intention of the mind upon the vain theory of opinions doth divert the ſtream, and leaves (as I may ſay) practick godlineſſe dry; or whether God withdraw his influences from them that lay themſelves out in toyes? or whatſoever the cauſe be, experience ſheweth that after this vertigo takes men in the head, many of them decay in the vitals of Religion, and turn either Polititians to erect a party, or grow very lean in practicke godlineſſe, and draw looſe in their geeres, if indeed they become not looſe in their lives and wayes.
2. This point may give us juſt occaſion to inquire into the reaſon why we are ſo toſſed to and fro and carried about, and crumbled into diviſions, for who is a ſtranger in Iſrael that he ſhould not know theſe things. The heavens are filled with fixed ſtars without number, but the Planets are no more then ſeven; if the proportion was caſt up amongſt us, our foreign, as Jude cals them ver. 13. do hold a greater proportion to our fixed ſtarres. Is not our Church called to the barre to anſwer not ſo much for her purity or chaſtitie in all Adminiſtrations as for her very being and life? What children are theſe, that will unmother her, before God her husband have divorced and unwifed her? That will throw Babylon in her face, and then juſtifie their ſeceſſion and departure by Flee out of Babylon: which will not ſerve their turn except they can find alſo a Go out of Epheſus, out of Pergamus, out of Sardis, out of Laodicea, &c.
Our Sacraments are alſo called to the barre. The Lords Supper, under the reaſon of a mixt Communion, by which (as I conceive) is not meant that unbeleevers or unregenerate perſons do partake rem ſacramenti the kernell of this ordinance; for in that reſpect they have no Communion with the faith full: but that the Company of Communicants in the outward ſeal is mixt of regenerate and unregenerate, Saints and hypocrites; unto which we ſay, that though the door ought to be more narrow than to let in dogs and ſwine, yet the preſence and profeſſion of intruders doth not evacuate that Communion which the faithfull have with Chriſt, and among themſelves: for the Maſter of the great Feaſt (as He obſerved,) Matth. 22. 12. doth not ſay to them that hath the wedding garment; how came you in hither with ſuch a man, but Friend, how ca…eſt thou in hither not having a wedding garment?
Our Baptiſme is ſaid to be a vanity, a nullity, as being diſpenſed to infants, and that becauſe we want example for it: but ſo we do, for womens receiving the Lords-Supper: and if the reaſon and equity of the rule will carry it for woman as well as men, then alſo we ſhall joyn iſſue in that point, and make it good upon that ground, for children of beleeving parents as for the parents themſelves: for are not ſuch infants foederati, confederates and in the Covenant,See a learned Treatiſe called The Birth priviledge. though they cannot actually reſtipulate, yea ſurely, as well as thoſe which were circumciſed.
The morall Law is queſtioned, whether it be obligatory to and directory of a beleever in Chriſt; for becauſe he hath another bridle of reſtraint of him from ſin, and another ſpurre incentive of him unto obedience, therefore he hath not the ſame rule: which is but a confounding of the principle whereby, and of the rule according to which a Chriſtian is acted; theſe men are much miſtaken in that place whereupon they ſeem to ground their opinion, Rom. 7. 6. That we ſhould ſerve in newneſs of ſp…rit, and not in the oldneſs of the letter. Where they oppoſe theſe two as a rule and principle, taking away the rule, called (ſay they) the oldneſſe of the letter, by the principle which is the newneſſe of the Spirit; now there is nothing more cleer, then that the Apoſtle, oppoſes not the rule, to the principle of obedience; but duo principia, or rather duos ſerviendi modos, two manners of ſerving, in the one of which they were bond-men, in the other free-men.
Our Miniſtery is arraigned alſo, as the Papiſts, becauſe the Miniſters of many Reformed Churches have not Impoſition of the hands of a Biſhop, deny their ordination to be legitimate, ſo is ours denied, becauſe we had; We are between two milſtones, what Miniſters will they find in the Churches of Chriſt for many hundred yeares if this be good againſt ordination? I cannot conceive but God owned ſome of them, for his witneſſes propheſying in ſackcloth, Rev. 11. 3.
And finally to the nullity of theſe; the Church, the Sacraments, the Morall Law, the Miniſtery, is added, the Mortality of the ſoul, which if reaſon cannot confute, let a man conſult conſcience, if that cannot, Scripture will; had it not been a ſtrange miſtake in our bleſſed Saviour to have (but in a Parable) ſuppoſed a rich man after his death in torment and Lazarus in Abrahams boſome; if the ſoul bee not immortall, or at leaſt if it ſurvive not; for that cannot be applied to the reſurrection, when the rich man will have no brethren on earth to ſend unto, neither can there be any ſence in that portion of Scripture, but upon ſuppoſal of the ſoul outliving the body.
I had rather draw a curtain before this face of things then paint it out unto you. How ſad a hearing is it to hear I am of Paul, I am of Apollo, I am of Cephas? was not this that which (as Jerome obſerves) did at firſt ſet up Biſhops? our diviſions are their factours, but that is not all; more ſad it is to hear, here is Chriſt, and there is Chriſt, for we are ſo impotent in our opinions, that every man makes his own to be the very Shibboleth of the Church; a thing unheard of before our times, that men of divers Trades in this Famous City, can be all of one Company, but being of divers opinions they cannot be of one Church, nor wil be all of one School, except they be all of one form, which breakes our communion into fragments; Now what may be the cauſe of this tranſportation of people? are they children ungrounded in knowledge? That is too much to be feared, or are they proud and wanton, and have taken ſurfet of the great things of the Law? Or are they aſhamed to ſtand in the levell of ſober practicall Chriſtians, but muſt be maſters and ſet up the trade of ſome new opinion for themſelves, and build Babel to get a name, and to be ſome body in the eyes of a party? I know not what to ſay, but the Lord ſtop the gangrene, and turn all our eyes to the great things of the Law, that ſo this tithing of mint and cummin may be left to a ſecond place.
3. Be not children, and oh that this word might ſtop the fury of your precipitate levity, as Caeſar did the ſedition of his Army by one word, Quirites; you have had the vitals of Religion, a holy and pure doctrine, and there is not another Goſpell. For Miniſters that have burn'd and ſhined themſelves out in holding forth eſſentials and ſaving truths, the whole world ſince the Apoſtles time could not overmatch you; and for Chriſtians (the ſeale of their Miniſtery) begotten and bred up under their ſhadow, in reſpect of the power of godlineſſe there hath not been another England on earth, ſince that time; I do not aſcribe this to the government and diſcipline (no more then I do aſcribe the multiplying of Iſrael to Pharaoh) but under God to the paines and diligence of faithfull paſtours, whom I would not have any man now to undervalue and debaſe as brats of Antichriſt: they were Hereos and Worthies, our regeneration and faith are their monuments, let no man dig up their aſhes and degrade them in eſteem, nor belch out poiſon againſt the learning, livings, callings of their godly ſucceſſors in this Church: for wiſe men will interpret that they do it upon no other reaſon then Herod burnt the Regiſtries of the families and genealogies of the Iews, in conſciouſneſſe of his own obſcurity; And as for this Church, certainly ſhe hath had a womb to bear children, and breaſts to give them ſuck, which two things do make a fair proof for her againſt all calumnies, though alas ſhe had alſo a generation of vipers eating through her bowels. Finally, This Kingdom owes as much to Religion as any in the world, we have ſeen wonders of Gods love and miracles of deliverance, and if God ſhall now bring his Ark to Jeruſalem, and ſet it up in greater ſtate then before time, let us dance before it, but withall let us not deſpiſe the houſe of Obed-Edo… -which God bleſſed for the Ark ſake; wee muſt not put down the Temple becauſe its made a den of theeves, but rather whip them out of it: and for that we faſt and pray, as alſo that thoſe ſeven Ones in the fourth and fifth verſes may continue with us for ever, One body, and one ſpirit, one hope of your calling, one Lord, one Faith, one baptiſme, one God and Father of all, which ſhould be as ſo many quoines to lock together all parts of the building into one, as indeed they would if men were not ſo opinion-big as to make every extravagant or at leaſt extrinſicall opinion fundamental, and as an Atlas to a new-Church building.
I come now to the ſecond part of the Text, which is the character or deſcription of the impoſtors and ſeducers, that do unſettle men, whereof I ſhall open the termes or words.
1. Sleight of men. The originall word for ſleight, doth properly ſignifie Dice-playing, and by a metaphor taken from players at Dice (which ſort of men you ſhall ſeldom reade of in ſober authours without ſome brand of infamie,) it ſets out the qualitie of falſe teachers, and in this all agree, but then in the very point of application of this ſimilitude there is a little difference.
1. As the caſt of the Die is changeable and variable,foreign. alea nihil incertius, ſo are theſe teachers and ſuch is their doctrine, and therefore he calls it ſleight of men, oppoſing this doctrine of theirs to that of Gods pure word, which is alwayes like it ſelf and hath no intereſts, paſſions, crooked ends, as men have.
2. As dice-players can cogge the Die and make it anſwer what caſt they pleaſe, ſo theſe teachers have an act of mixing and adulterating the word, ſo as to make it anſwer their own profit or advantage, but whether it be ſo or ſo, or both wayes, you ſee what theſe teachers make of their hearers, meer tablemen, which the dice-player carries hither and thither, and moves from point to point as he pleaſes.
3. Cunning craftineſſe, The ſame word that is uſed to expreſſe the ſubtilty of the ſerpent tempting Eve, 2 Cor. 11. 3. He beguiled Eve through his ſubtilty, foreign.and it ſignifies the deep policie of men, 1 Cor. 3. 19. He taketh the wiſe in their own craftineſſe and ſo it imports that theſe teachers are veterators, beaten fellowes, men exerciſed and skilfull to deceive.
4. They lye in wait to deceive, And the word in this Text is alſo uſed. Epheſ. 6. 11. that ye may be ableforeign (ſaith he) to ſtand foreign againſt the ſtratagems of the Devill; fot it ſignifies properly an ambuſhment or ſtratagem of warre, whereby the enemy ſets upon a man ex inſidiis, at unawares, denoting the ſpecious and faire overtures and pretences of falſe teachers, ſpreading their net under the chaffe, to catch the ſilly bird, for it is plain that all their ſleight and craftineſſe is foreign, to this very end and purpoſe, that they may entrap and catch men within the ambuſh of their impoſtures.
That which I collect from this part of the Text, is,
Doct. 1 What oddes the Apoſtle makes between the ſeducer and the ſeduced, even as much as between an old fowler and a young bird, the one he calls children, ſimple, eaſie, credulous people, the other is a ſhrewd gameſter, a man of ſubtilty and ſtratagems. I cannot therefore but upon this obſervation, exhort you to take heed of playing with ſuch, ſtake down nothing, eſpecially not your ſoules, come not within their ambuſh. I wonder that petties and novices in knowledge will forſake the Congregations and open aſſemblies of Gods people, to frequent private houſes where theſe teachers lay their ambuſcado; would not all men condemn the folly of a young man of great eſtate, that ſhould deal with a crafty gameſter? For theſe ſeducers whoſe deſign is to make merchandiſe of their hearers, 2 Pet. 2. 3. do moſt of all aime at them who are good prize, they care not much for a ſheep that hath not a good fleece. I beſeech you be wiſe, you may be caught, though you mean it not, God may give you up captive to error for your vanity in forſaking his aſſemblies: Haply you reſolve that you will not be caught: no more did Dinah intend to be defiled when ſhe went forth to ſee the daughters of the Land, or Peter to deny Chriſt: when he went to the high Prieſts hall; there is no man but will beleeve a lye when God gives him up to deluſion, one may be infected with the plague by looking in at the window, our nature is apt to receive impreſſions of error. Its obſerved of ſheep, that they eat no graſſe more greedily then that which rots them, wherefore if they ſhall ſay unto you behold he is in the deſart, go not forth, behold he is in the ſecret chambers, beleeve it not, Matth. 24. 26. And what may ſome ſay, would you have us come up to an Idols Temple and communicate in Idolatry? No, Come not ye to Gilgal, nor go up to Bethaven, Hoſea 4. 15. Woods and caves, and the Ile of Pathmos are to be preferred to ſuch aſſemblies; or ſhould Chriſtians abſtain all private meetings, and confine their Religion as many do to a Church and a Common-Prayer Book? Far be it from us: Antichriſt and Popery will feel the wounds of ſuch private Aſſemblies as long as they draw any breath, the enemies of God and his Church know what reaſon they have to hate conventicles (as they call them:) All that I have to ſay is, that you ſtick faſt unto and make uſe of your paſtours and teachers, which are the gifts of Jeſus Chriſt unto his Church, ver. 11. and that you come not into the ſecret of theſe who are deſcribed ver. 14. by their ſleight and ſubtilty to deceive.
Doct. 2 Seducers are Artiſts and Crafteſ maſters in ſleight and ſubtilty and ſtratagems of deceit, they have artifices, and wayes, and methods to take men at unawares, and to convey their poiſon privily: who privily ſhall bring in damnable hereſies, 2 Pet. 2. 1. they will not reſiſt the truth aper to marte, but cunningly undermine it, as Jannes and Jambres withſtood Moſes, ſo do theſe alſo reſiſt the truth, 2 Tim. 3. 8. that is by ſleight, and counterfeiting to do the ſame thing, ſo that one ſhall have much adoe to diſtinguiſh between the Serpents of Moſes and them of the Magicians, for they alſo did the like by their inchantments, Exod. 7. 11. It ſeemes theſe ſeducers are men of parts, the Apoſtle deſcribes them in the ſame words as the old Serpent is deſcribed by whoſe ſubtilty we exchanged Paradiſe for thiſtles and bryers; which firſt example ſhould teach us for ever to take heed of them, that are of his breed, who was more ſubtill then any beaſt of the field; that which being ſanctified or well imployed, might be called wiſdom, being corrupted and abuſed is called craftineſſe, therefore foreign, though uſually taken in the worſer part, forDruſius in Job cap. 5. ver. 13. ſubtilty and cunning, yet ſometimes it ſignifies wiſedom and lawfull policie, there is foreign, a good and honeſt craftineſſe or policie, whereby a Miniſter being a fiſher of men, may catch ſuch as by indiſcretion will otherwiſe be hardned, ſcandalized and loſt both to himſelf and God: we are in great want of this policie of diſcretion in the management of our Miniſtery, by breaking old bottles with new wine, and by expoſing Religion to contempt of them whom we might have either convinced or at leaſt diſarmed of occaſion againſt the truth; but no farther upon this point: I muſt remember that I am upon the ſubtilty and ſtratagems of impoſtours that lie in wait to ſeduce, ſome of which I ſhall point out unto you, as I find them in the Scriptures, that ſo you may perform that duty which is more then once enjoyned upon you in this caſe, that is beware.
The common deſign of all falſe teachers, is to make merchandiſe of people, 2 Pet. 2. 3. they negotiate their own ends, and have an eye to the ſtake when they caſt the die their credit, profit, luſts are the center to which they draw every line, they have eyes full of adultery, and their heart is exerciſed in covetouſneſſe, they follow the way of Balaam who loved the wages of unrighteouſneſſe, 2 Pet, 2. 14, 15. and the Apoſtle beſeeches the brethren to mark ſuch which cauſe diviſions and offences, becauſe they that are ſuch ſerve not our Lord Jeſus Chriſt but their own belly, Rom. 16. 18. but how doth the Apoſtle know this? For mens ends lie cloſe; and how is it that he ſeemes to charge it upon all of them? Are they all covetous? Have all of them eyes full of adultery? Do they all make their belly their God, &c.? Its true, that ends lie cloſe, a man may deny one and ſeek another, Simon Magus laies by his great repute gotten by ſorcery, to ſeek himſelf in getting power by laying on of hands to give the holy Ghoſt, and this he carried ſo cunningly as to paſſe with Philip undiſcovered; pride may be trampled upon in pride, and books written againſt vain-glory only to get glory, bye ends may be preacht againſt, even out of bye ends; as all that bowl at the ſame marke doe not take the ſame ground, ſo men in ſeeking themſelves, may drive ſeverall trades; one is for credit, another for his palat, another for his purſe, &c. but this in the general wil hold good, ſeducers are ſelf ſeekers. For the ſervice of this main deſigne theſe and ſuch like are their arts or method.
The Apoſtle tells us, that by good words and faire ſpeeches they deceive the hearts of the ſimple, Rom. 16. 18. the word he uſeth for ſimple, is foreign, men that are otherwiſe not evil, or as we vulgarly call them, harmleſſe, innocent men, eaſie to be led aſide: It ſhould ſeem the Corinthian teachers, with whom Paul had ſuch bickerings, had a faculty of pithanology or perſwaſive lenociny of words, whereby they did ſuadendo docere, not ſo much convince by evidence of truth as perſwade with woing words; It concernes very much to hold faſt the form of wholeſome words, 2 Tim. 1. 13. which the Apoſtle oppoſeth to queſtions and logomachies or ſtrife of words and perverſe diſputings, 1 Tim. 6. 3, 4, 5. as alſo to prophane and vain bablings, 2 Tim. 2. 16.Plerunque illa duo coharent mutatio doctrinae & novi modi loquendi. Chem. loc. com. and 1 Tim. 6. 20, that is foreign, or as ſome read foreign, empty words, and novell expreſſions: you all know that by loſing the genuine and proper meaning of the word Church and Biſhop, &c. we had almoſt forgot the Scripture uſe of them, and brought the Church within the pale of the Clergy, and the Biſhop into a throne above the Miniſters of the word; The Apoſtle Peter ſpeaking of falſe teachers, hath an expreſſion or two to this purpoſe, They ſpeak great ſwelling words of vanity, 2 Pet. 2. 18. that is, they ſpeak great bubbles of words full of wind, ſtrong lines, or bigge fancies to bear down people by that torrent: and again in the 2 Pet. 2. 3. through covetouſneſſe ſhall they with fained words make foreignmerchandiſe of you. What are theſe fained words? do not they mean the ſame as that 1 Tim. 4. 2. ſpeaking lies in hypocriſie, or ſhould it not rather be taken for a ſet and compoſed form of words, ſuch as Merchants uſe in commending their wares ſo ſale: ſhewing the goodneſſe and properties of the commodity they deſire to put off, and even belying it into credit, for to that the words ſeem to allude: I ſhall not dwell upon this, but certainly it is not for nothing that ſeducers are found to hide their hook under words and expreſſions, which they do artificially fit and compoſe for the purpoſe: a good Title ſells a ſorry Book: And all times will bear witneſſe that it hath been the property of ſuch men as have had any monſter to bring to light, to uſe obſcurity and cloudineſſe of expreſſion, that what is unſhapen and without form at the firſt, may afterwards be lickt into porportion: errors are baſhfull at firſt, and comming out of the darke cannot look broad-waken upon the light, and therefore they are by their parents or nurſes alwayes ſwathed up in clouts of ambiguity, as the Oracles of old lapt up their Effata, or as he that wrote Edvardum regem occidere nolite timere bonum eſt, where the comma helps him out at which door he pleaſes: thus the ſepia goes away in her own ink, and the door is left half chare to make eſcape.
They baite their hook with ſuch baites as are proper to the fiſh they would catch: Els they were not good anglers, to which the Apoſtle ſeemes to compare them, in that word foreign, 2 Pet. 2. 18. which is to allure as a bait doth the fiſh. And what is that bait? See ver. 19. they promiſe them liberty, there is not a more catching bait then liberty: Is it likely that Jeſus Chriſt or his Miniſters that preach a yoke, a daily croſſe, a forſaking all for him, ſhould make ſuch great draughts of fiſh, as they that promiſe liberty? But what liberty, haply they may call it Chriſtian liberty, or liberty of conſcience, ſo the ſerpent ſaid, ye ſhall be as gods, but what is it indeed: Is it not a liberty from the control or check of ſuperiours and their authority, for they deſpiſe dominion 2 Pet. 2. 10.and ſpeak evil of dignities, Iude 8. and therefore doth the Apoſtle Paul ſo much call for obedience and ſubjection to Magiſtrates, Maſters, Miniſters, thereby anticipating or correcting the thoughts of Libertiniſme, unto which the name of Goſpel liberty might be abuſed: Surely our Lord Chriſt hath not brought in a ſaturnalia or exemption of Chriſtians from the Scepter of Government, or the rod of Diſcipline. Nor is liberty of conſcience (though ſacred and inviolable) a freedom to be or do what we will: for by that engine the ſword might be eaſily wiped out of the Magiſtrates, and the Keyes out of the Churches hand; and then we ſhould find our ſelves returned to a Chaos without form and void; I do not wonder that all ſorts of ſects and hereſies (though they be of contrary principles in particular) ſhould meet and concurre in this foreign or liberty to live by their own lawes, unaccountable to others, and independent; Thoſe that are commonly called Independents are far off from making the Church to be ſuch a Romulus his aſylum, a Sanctuary for all commers; they allow that Jeruſalem ſhall reach forth her hand as far as Antioch; neither (I think) do they plead the letting alone of the tares untill the harveſt, Matth. 13. 30. againſt the cenſures of the Church or the faces & ſecurim of the Magiſtrate; but I am ſure of this, that he that ſaith, Let both grow together until the harveſt; doth not give way to any man to ſow them. An enemy hath done this: but enough of this at this time. There are others that go about with liberty too, and cry, a liberty from the obligation of the Morall Law as a rule; a liberty from poenitential ſorrows, faſtings, humiliations to them that are regenerate; a liberty from ſinning, or if not ſo, yet from asking pardon for it, if they be in Chriſt. Theſe are great liberties indeed, but they are glorious liberties, reſerved unto another world, if any man promiſe you them here on earth, he takes upon him to antedate the time of them. There are certain fruits and effects of Chriſts Redemption of us, which are payable only in the world to come; There is yet another liberty which ſome will promiſe, and that is a liberty of ſenſual luſts, and fleſhly looſneſſe. It was Balaams bait whereby he invited the Iſraelites to the idolatry of Baal-peor, and the Apoſtle finds theſe falſe teachers baiting their hook with the ſame, 2 Pet. 2. 18. They allure through the luſts of the fleſh, through much wantonneſſe: and ver. 14. Having eyes full of adulteries, or of an adultereſſe, as the originall carries it; and again, ver. 2. many ſhall follow their laſcivious wayes: for ſome copies have foreign. But you will ſay, Is there any ſuch affinity between ſeducing by doctrine and ſenſuality? How is it that the Apoſtle charges theſe teachers with ſuch filthy luſts? I ſhall anſwer but little to this queſtion, as God for idolatry, which is ſpiritual fornication, gives men and women up to that which is corporall: for its ſaid Rom. 1. 25, 26. They changed the truth of God into a lie: for this cauſe God gave them up to vile affections, ſo will God ſhame and diſcredit the errours that are ſet up againſt his truth by the luſts that keep company with them.
They undervalue and caſt dirt in the face of al that ſtand in their light, this is an old way of inſinuating into people, the wolves perſwade the ſheep that their Shepherds feed them, to fleece them, that ſo they may the eaſilyer worry them: It is not much that we are called legall Preachers, timeſervers, perſecutours, inquiſitours, what not? The devill muſt firſt aſperſe God to Eve before he prevail with her, and thoſe popular preachers could not reigne at Corinth but by bringing Paul into diſ-eſteem, if they could; His letters, ſay they, are weighty and powerfull, but his bodily preſence is weak, and his ſpeech contemptible, 2 Cor. 10. 10. Its eaſie for men to ingratiate themſelves with their party by eſpying faults in every Ordinance and Adminiſtration never ſo well conſtituted; we ſee beauty enough and find no want of light in the Sun, though they that look upon it through their Galilean glaſſes diſcover ſpots in it as big as all Aſia or Africk, as themſelves ſay.
They wreſt the Scriptures, 2 Pet. 2. 16. making it to ſpeak upon the rack that which it never meant; partiality and affection to their own opinion is an ill medium to look through: Pull the ſtaffe out of the water, and it will not be crooked; how often do men foreign compell the Scriptures to go two mile, when of themſelves they will go but one, we ſhould tremble to put words into the mouth of thoſe Oracles, which we do by miſ-inferences, and miſ-applications. 1. By miſ-inference drawing forth that which they will not yeeld, as the Sadduces proved no Reſurrection, becauſe ſeven brethren had taken one woman to wife, Matth. 22. 28. unto whom our Saviour anſwers, that though they cited a place of Scripture, yet they erred not knowing the Scripture; for not he that repeats the words, but takes up the true ſence, is the man that knows the Scriptures. We muſt not mangle and cut one joynt from another, and expound one ſentence againſt the whole ſtream. I would men would tremble to take Gods hand which he hath ſet to his own Word, and ſet it to a lie of their own: it were odious to ſerve a man ſo. 2. By miſ-application of general rules to particulars. For it hath been obſerved that it is a great cauſe of many evils not to beforeign. Arrian. in epictet. able to adapt common principles and generall rules to particular caſes or actions; for how often is a general rule of Scripture brought for the warrant of an unlawfull action? As if the Apoſtle ſhould have eaten with ſcandall, upon the rule of All things are pure to the pure; ſo we know, how men firſt imagined a decency and order in ſuperſtitious ceremonies, and then warranted them by that, Let all things be done decently and in order; we fear not to ſay, that no man can prove the calling of our Miniſters, or the Baptiſme of our infants, or the Morall Law to be null, &c. but by the torture of the Scriptures.
They recommend their doctrine upon ſome private pretended revelation and light of their own, or by ſome effects thereof which they ſeeme to have found in themſelves ſince they became therewith acquainted; as that they have found ſuch experiments of it in themſelves as they never had before, they are more lively, cheerfull, comfortable, &c. As for their revelations or light, what is it they mean by them? Doe they mean that the vaile is taken off the Scripture or rather their eye, ſo that they have a cleerer ſpirituall diſcerning into, and ſavour of, and affection to the Word? Or do they mean by revelation, ſome ſecret ſealings or aſſurances which are indeed private to their own ſoules, like the white ſtone of abſolution with their own names written thereon, Theſe are admirable firſt-fruits of the Spirit and of glory; Happy are they to whom God in this wilderneſſe gives to taſte theſe Cluſters of Canaan-Grapes; And for the effects of the word which they find in themſelves, as atteſtations of the truth, power, and goodneſſe of the word. I find the Apoſtle appealing to the ſenſe of beleevers, to atteſt the doctrine of the Goſpel, Gal. 3. 2. received ye the Spirit by the preaching of the law, or by the hearing of faith? But now what is all this to the revelation or effects of new and ſtrange doctrines? What impoſtures have not been obtruded upon pretence of private light and revelation, the old Prophet may bring you into the lions mouth by telling you of an angel that ſpoke to him, 1 Kin. 13. 18. & 24. God ſaith that he proves his people by a Prophet, or dreamer of dreames, to know whether they love the Lord their God, with all their heart, and with all their ſoul, Deut. 13. 3. nor Prophet, nor Apoſtle, nor Angel is to be heard if he preach foreign beſides or other then that ye have received,Gal. 1. 8. and for that they ſay that they find themſelves as it were in a new world ſince they found this new way. I much queſtion their probatum eſt, Is it not ſome angel of darkneſſe transformed into an Angel of light? Do they not walk in the light of their fire, and the ſparkes that they have kindled, Iſai. 50. 11. It muſt needs be an eaſie way; when a man hath caſt off all trouble for ſin and all care of holy duties: but ſurely the way is too broad to be good. Theſe principles, I ought not to ſorrow, for ſin, leaſt I diſparage the ſufficiencie of Chriſts ſatisfaction: I can pay no obedience to the law, but I muſt thereby either infringe my Chriſtian liberty, or joyn merit with Chriſt; muſt needs work a ſtrange alteration, becauſe the doctrine is ſtrange.
I would ſpeak a word from this point to Miniſters, and to the people.
1. To the Miniſters, you ſee theſe impoſtours have ſleight and ſubtilty to lie in wait for the people; and whom doth it concern but you to take heed to the flock, you cannot by ſilence liberare fidem aut anlmam; Chriſt hath given Paſtours and Teachers to his Church to this end, that the people ſhould not be children, toſſed to and fro, &c. convincing of gain-ſayers, and ſtopping the mouths of ſoul-ſubverting teachers doth belong to your office, Titus 1. 9, 10, 11. if there were but one Heterodox teacher ſtart up, and neglected by the people, you would diſcharge at him, with as much freedom as at Papiſts: what if there be moe ſuch teachers and followed by thouſands, is it ever the more truth for the number? Or is it a noli me tangere? Or are we ſlaves to popularity? And dare not ſnatch the ſouls of our people out of the ſtream for fear of diſpleaſing them by ſaving of them? Or have we no hope to work a cure, and ſo like Phiſitians, we let deſperate patients eat and drink, and do what they will without contradiction? Luther did not much conſider how uſefull the Sectaries of his time might have been againſt the Pope and his party, but confuted them freely, knowing that they more blemiſht and hindred the Reformation by their tenets, then were likely to help it with their hands: I would not blow the Trumpet, or proclaim open warre againſt leſſer differences, ſeverity and acrimony in ſuch caſes breedes ſchiſme and heales it not: but pernicious errours and deſtructive to ſouls: (which it is cruelty to ſpare and not pity) muſt be faced and fought againſt, not with invectives and railing, that doth but anger the Gangrene, and is not the way to quench wild-fire, but by ſolid convictions and evidence of truth: for ſo you ſhall either gain a brother, or not loſe a friend. But you may ask, when ſhould we go out againſt a doctrine as pernicious: for even that point about the law which denominates an Antinomian, and that about Baptiſme which denominates an Anabaptiſt, ſeem not to be fatall to the ſoul? To this I anſwer, that we muſt look how a doctrine is attended or conſequenced: the firſt circle in the water is the leaſt, thoſe that are cauſed by it are bigger and bigger, an opinion may be very ill as it is a baſtard miſ-begotten by miſ-inferences from the Word: but it is worſe as it is a whore and begets a new off-ſpring of errours more pernicious, but I muſt remember to whom I ſpeak. Brethren, if the ſheep be infected or worried, both God and men will ask, Where were the Shepherds? Or what did they in the mean time?
2. To the people I ſay but this, Rom. 16. 17. I beſeech you brethren mark them which cauſe diviſsons and differences contrary to the doctrine which yee have learned, and avoid them: The avoiding of ſuch teachers is your proper duty, as you would avoid an ambuſcadò or ſtratagem of deceit: our preſent diviſions are ſcandalous to your ſelves, to your Miniſters, to the truth: for by reaſon of them, The way of truth is evil ſpoken of, 2 Pet. 2. 2. they are the hopes of the common enemy, and our own weaknings, and becauſe I have named the enemy, let no man think that the betraying of theſe differences among our ſelves doth give handle and occaſion to them, to traduce us all as Anabaptiſts, Browniſts, Sectaries: we need not fear the calumnies of thoſe to whom godlineſſe it ſelfe, as Chriſtianity of old, was crime enough, we ſhall doe our ſelves right in their eyes by diſclaiming them. The Apoſtles do boldly tax the diviſions among Chriſtians notwithſtanding any upbraiding of the Heathens. Let them ſay that we are about (inſtead of purging the Temple as Chriſt did) to ſet up a Pantheon (as the Romans did) or an Altar to the unknown god (as they of Athens did.) This water will not ſtick upon us long, they will be of another mind when we ſhall ſhake this viper off our hand: In the mean time I beſeech you to conſider whether beſide the ſleight and cunning craftineſſe of ſeducing teachers, there be not ſome other ſtratagems on foot, acted from behind the door and at a greater diſtance, ſome hand of Joab is in all this, the polititian and the Jeſuit blow theſe coales, they would make us as Samaritans and Jews to one another. Let us not gratifie our enemies. Ile ſay but this, obſerve the brand or character ſet upon the ſeduced, Unſtable ſouls, 2 Pet. 2. 14. ſilly women laden with ſins, led away with divers luſts, 2 Tim. 3. 6. &c. and upon the ſeducers, merchants of mens ſouls, 2 Pet. 2. 3. unruly, vaintalkers, deceivers, aiming at filthy lucre, Titus 1. 10. 11. foreign, lawleſſe perſons, 2 Pet. 3. 17. men of corrupt minds, reprobate concerning the faith, 2 Tim. 3. 8. &c. but admit there be a face and preſence of holineſſe in the perſon, may we not then more ſecurely receive their doctrine? To this I anſwer, that both perſon and doctrine may carry a fair ſtamp and ſuperſcription. We do not weigh gold to try the ſuperſcription of it, but the weight. Guilded pills may convey poiſon. Satan in Peter is not eaſily diſcovered. The better Paſs that error brings with it, the more dangerous it is.
So much upon the ſecond part of the text. The third is the preſervative or antidote againſt all impreſſions of ſuch teachers as come with ſleight and ſubtilty, &c. and that is two-fold. 1. The Miniſtery which Chriſt hath given to his Church, for this ver. relates to the 11. He gave ſome Apoſtles, and ſome, &c. that henceforth, &c. and to them doth the Apoſtle commit the charge of the flock, to watch over them againſt wolves, Acts 20. 28, 29. 2. The holding faſt and purſuance of the ſubſtance and great things of Religion, ver. 15. but being ſincere in love grow up in all things into him which is the head: Its an excellent growth, to grow up into the head, that is, into communion with and conformity to Jeſus Chriſt, which triviall opinions nothing at all advance; obſerve the antitheſis or oppoſition he makes between being carried about, &c. and following the truth in love, for contraria, contrariis, diſeaſes are cured by contraries; ſo the Apoſtle Peter, 2 Pet. 3. 17, 18. gives the ſame receipt againſt unſtedfaſtneſſe, but grow in grace and in the knowledge of our Lord and Saviour Jeſus Chriſt; and to take off teachers from fables and genealogies, and queſtions of no value; Paul commends to them the aiming at godly edifying which is by faith, and to hold to that which is the end of the commandement, charity out of a pure heart and of a good conſcience and of faith unfained, 1 Tim. 1. 4, 5. If both Miniſters and people would but drive this trade, it would take off that wandring and hunting after novell opinions and doctrines, and would keep us conſtant in the wholeſome paſtures, even now that the hedge of ſetled government is wanting; If you have good feeding, why ſhould not that keep you from wandering, untill the pale be ſet up, wait upon God in the uſe of his ſaving ordinances; and pray for us, If Moſes ſtay long in the mount, muſt the people be ſetting up golden calves, and ſay we know not what is become of this Moſes; Aarons rodExod. 7. 12. ſhal ſwallow up all the rods of Iannes and Iambres in due time. The Apoſtle puts us in hope of a vil ultra to ſuch, 2 Tim. 3. 9. They ſhall proceed no further, for their folly ſhall be manifeſt unto all.
FINIS.
Magnalia DEI ab Aquilone; Set forth, in a SERMON PREACHED BEFORE The Right Honourable the LORDS and COMMONS, at Saint MARGARETS Weſtminſter, upon Thurſday, July 18, 1644.
Being the day of publike Thankſgiving for the great VICTORY obtained againſt Prince RUPERT and the Earl of Newcaſtles Forces neer YORK.
By RICHARD VINES, Miniſter of Gods Word at Weddington in the County of Warwick, and a Member of the Aſſembly of Divines.
Publiſhed by Order of both Houſes.
LONDON, Printed by R. L. for Abel Roper, at the ſigne of the Sun againſt St. Dunſtans Church in Fleetſtreet, 1646.
Die Veneris 19. Julii 1644.
ORdered by the Lords in Parliament aſſembled, That Mr. Vines hath hereby thanks given him by this Houſe for the great pains hee hath took in his Sermon Preached before the Lords and Commons on Thurſday the eighteenth of this inſtant Iuly, in Margarets Church Weſtminſter, it being the day of Thankſgiving for the great mercy of God in the happy ſucceſſe of the Forces of both Kingdoms againſt the Enemies of King and Parliament neer York; And that the ſaid Mr. Vines be intreated to Print and publiſh his ſaid Sermon, which no man is to preſume to Print or reprint without his authority under his hand, as he will anſwer the contrary to this Houſe.
John Brown, Cler. Parliamentorum.
Die Veneris 19. Julii 1644.
IT is this day Ordered by the Commons aſſembled in Parliament, That Sir Robert Harley do give the thanks of this Houſe to Mr. Vines for the great pains hee took in the Sermon hee Preached at the intreaty of both Houſes, at St. Margarets Weſtminſter, upon the day of publike Thankſgiving for the great Victory obtained againſt Prince Rupert and the Earle of Newcaſtles Forces, and he is deſired to publiſht it in Print.
H. Elſynge, Cler. Parl. Dom. Com. I appoint Abel Roper to Print my Sermon. Richard Vines.
To the Right HONOURABLE THE LORDS and COMMONS Aſſembled in Parliament.
Right Honourable and Noble Senatours,
BY this time it is cleere day, even their eyes, whoſe unwillingneſſe to beleeve it made them blinde, are now waken; to ſee that God did indeed put matter of thanksgiving both into our hands and mouthes: To diſguiſe ſo ſolemne a duty onelyonly to ſupport reputation in the eyes of the world, is no leſſe then to put an Irony upon GOD. Thanksgiving is the reply we make to GODS anſwer of our prayer, of whom if we walke worthy, he will ſurely make rejoynder of new mercies. Though we cannot expect but that we may ſhift our garments and ſomtimes weare ſackcloth. The Lord ſet our hearts in tune, whether to Lachrymae or Hallelujah; Beware of that rock which the Iſraelites fel foul upon in their wilderneſſe condition, where being at Gods more immediate finding, and having all their entertainment from Heaven, they most of all did then imbitter GOD by their murmurings againſt and temptations of him; The good Lord command the Weſt to blow as ſweet a gale as the North hath done, and ſo finiſh his own worke, that unto Henricus Roſas, Regna Jacobus, may be added, Eccleſias Carolus; So prayeth,
Your unworthy ſervant for Chriſt Richard Vines.