Concerning Mans Natural Proneness to Error, Tract 1 · Section 2

Concerning Mans Natural Proneness to Error · Tract 1 · Section 2

p. 12II. That not only the Men of the World, but even the People of God themſelves may, yea are, prone to take up and embrace Errour, inſtead of Truth; and having taken it up, they too commonly are exceeding tenacious of it.

In the Proſecution of this Doctrine, (tho I ſhall have a peculiar reſpect to Men's Tenaciouſneſs of Errour, when embraced by them, yet) I ſhall ſpeak ſomewhat to their Propenſity, to take it up and embrace it inſtead of Truth: And anſwerably I ſhall do theſe three things.

Firſt, Offer ſomewhat for the Illuſtration and Confirmation of it.

Secondly, Shew whence it is, that ſo it is. And,

Thirdly, Make ſome Application. For the

Firſt, And thus the Doctrine may be abundantly proved from various Conſiderations. But to mention ſome few of them, As

1. From the Conſideration of the Nature and Quality of Errours, that are taken up and tenaciouſly held by ſome Men.

2. The ſlight Ground Men will take up Errours upon, with the ſtrange ſhifts they will uſe for their own Defence and Juſtification, in their holding of them.

3. Their apparent Diſſonancy from, yea (as to ſome) direct Contrariety to, plain and expreſs Scripture.

4. The utter inconſiſtency of the Embracement, and holding ſuch Errours with Men's own Intereſts, and that both internal and external; and conſequently their want of any p. 13rational Inducements to do the one or the other.

5. Men's obſtinate refuſal of the Means offered for their Information and Conviction.

Theſe things, with others of a like Nature, plainly ſhew how ſtrangely prone Men are to take up, and embrace Errour, inſtead of Truth; and tenaciouſly to hold it, when once taken up and embraced by them. But (deſigning Brevity) I ſhall not inſiſt upon theſe things; but only Illuſtrate and Confirm, what is affirmed, by way of Inſtance; and I ſhall confine my ſelf to theſe two or three: only premiſſing this, That what the Scripture records, either of the proneneſs of any particular Perſon, to embrace Errour inſtead of Truth, or of their Tenaciouſneſs of it when embraced, that is not to be underſtood as tho thoſe Evils were peculiar and proper to thoſe particular Perſons; but they declare the Caſe of Men in general, as in this depraved and corrupted State reſpective unto Errour. Theſe Inſtances ſhew the Nature and Property of Men in general, how prone and propenſe they are unto Errour, both to take it up and embrace it inſtead of Truth, and how tenacious uſually they are of it, when taken up and embraced by them.

This being premiſed, I ſhall firſt inſtance in the Galatians; and they are a ſtrange Inſtance in ſpecial, of the proneneſs of Men, yea of ſuch as are truly Regenerate (for ſo undoubtedly many of them were) to take up and embrace Errour inſtead of Truth. The Apoſtle ſpeaks to them on this Account, as tho they had been bewitched: Gal. 3.1. O Fooliſh Galatians, who bath bewtiched p. 14you, that you ſhould not obey the Truth? &c. he had a reſpect to their ſtrange Infatuation, in relinquiſhing the Truth, and their embracing Errour in the ſtead of it: they ſeemed rather to be bewitched, than by ordinary Means, and in an ordinary Way, to be drawn thereunto. It is of no great Concern to know what kind of Witch-craft, the Apoſtle hath reference unto; whether that performed by the Eye, that performed by uttering hard, uncouth and unintelligible Words; or that (however performed) whereby things are repreſented to the Eye in Forms, Shapes or Appearances, quite differing from what properly are their own. He mighthave reference to any of theſe kinds of Witchcrafts, according to the different derivation of the Word uſed by him. But be the Witchcraft of what kind it will, ſuch was their Infatuation, that he ſpeaks to them, as tho bewtiched. And the ſtrangeneſs of their Infatuation will appear, if we conſider theſe three things;

1. The Difference between the Truth relinquiſhed on the one hand, and the Errour or Errours (take it as a ſingle or complicated Errour) on the other hand, taken up and embraced by them.

2. By the Conſideration of ſundry things, peculiarly remarkable in their Caſe, which even according to Principles of Reaſon, ſhould have been engaging unto them to a ſtedfaſt Adherence unto the Truth.

3. The Conſideration of the ſuddenneſs and eaſineſs of the falſe Teachers, bringing them over to relinquiſh the Truth, and to embrace the contrary Errour.

p. 15To touch upon theſe three things a little diſtinctly, yet with what brevity I may.

1. Let us conſider the Difference, between the Truth they had relinquiſhed, and the Errour they had embraced.

The Truth relinquiſhed, is contained in the Doctrine of the Goſpel, preached by the true Apoſtles; the Errour they embraced, was contained in the Doctrine of the falſe Teachers.

Now let us a little compare theſe different Doctrines the one with the other. As for the Doctrine of the Goſpel, It is (as the Apoſtle tell us) a Doctrine worthy of all Acceptation, 1 Tim. 1.15. It is a Doctrine of ſuch Excellency, Worth and Benefit unto Men, that it puts a Beauty upon the very Feet of the Publiſhers of it, Iſa. 52.7. In brief, we may take this ſummary Account of it, That it is a Doctrine revealing and offering unto all in general, and aſſuring to all thoſe in particular, that ſincerely Believe, Embrace and Practiſe according to it, full and compleat Juſtification, Peace with God, and Adoption, with ſuitable Affections and Actings from God, the in-dwelling Preſence of the Spirit, with perfect Sanctification, gradually to be wrought by him, and at laſt an Eternal Weight of Glory. And all this from the meer Grace, Mercy and Love of God, through the alone Mediation of Jeſus Chriſt. This was the Doctrine which the Galatians had formerly embraced, but now relinquiſhed. And we may rationally conclude, that upon their embracement of it, they had taſted of the bleſſed Effects thereof, in the Peace of their Conſciences, with unſpeakable Joy, and the Comforts flowing therefrom. p. 16Hence in part was that Bleſſedneſs they gloried in, Gal. 4.15. How welcome muſt ſuch a Doctrine needs be to poor Sinners, awakened to a Senſe of their Sin and Miſery, by reaſon of it! According to the Principles of Reaſon, ſuch a Doctrine, with the Bleſſedneſs enjoyed upon their embracement of it, ſhould have ſo commended it ſelf to their Underſtandings, Wills and Affections, as that any Doctrine inconſiſtent with, or contrary unto it, ſhould have been rejected with the greateſt Abhorrency.

2. Let us conſider, what the Doctrine of the falſe Teachers was. And here it may be obſerved, that their Doctrine did not lie in an abſolute and total Contrariety to the Doctrine of the Goſpel; the Doctrine of the Goſpel was only perverted by it. Gal. 1.6, 7.

Theſe falſe Apoſiles, did not deny the neceſſary of Faith in Chriſt, nor did they deny it to be the Duty of his Diſciples, to obey all his Comands, nor did they (ſo far as we read) deny the neceſſity of taking up of his Croſs, when called thereunto; tho thy their preaching of that Doctrine, they deſigned their own ſecurity from it, as laid upon Chriſtians by the Jews: So much the Apoſtle tells them, Gal. 6.12. But they did not abſolutely deny it to be the Duty of Chriſtians, to bear Afflections for the ſake of Chriſt, when juſtly called thereunto. So that their Doctrine did not releaſe from either the Yoke or Burden of Jeſus Chriſt; which had it done, it might have been ſome Inducement to them to embrace it; but that it did not do. But then it may be ſaid;

p. 17Queſt. Wherein did their Doctrine differ from the Doctrine of the Goſpel, preached by the true Apoſtles? And conſequently, What was the Truth theſe Galatians had relinquiſhed, and the Errour they had embraced, and taken up in the ſtead of it?

In brief thus.

Anſw. The falſe Teachers preached up a neceſſity of obſerving and keeping the Law, and that both Moral and Ceremonial, in a Conjunction with Faith in Chriſt, and Obedience to his Precepts; and that as a joint Cauſe with Chriſt, of their enjoyments of the enefits and Bleſſings of the Goſpel. They did not Preach up the neceſſity of obſerving and keeping the Law, meerly as a Medium, or Means of their enjoying the Bleſſings and Benefits of the Goſpel through Chriſt, or as Cauſa ſine qua non, as that without which they could not enjoy Chriſt, or any Benefits by him; which had they done, it had not been ſo bad, tho very bad. But this was not all, for they join the obſervation of the Law with Chriſt, as having a like Influence on, or the ſame kind of cauſality in their Juſtification or Salvation, that Jeſus Chriſt himſelf has. So that the Truth that theſe Galatians had relinquiſhed was this, viz. That all the Benefits and Bleſſings of the Goſpel, are granted to, and beſtowed upon Men, meerly by, or from the free Grace of God through Jeſus Chriſt; and that it is Faith alone that Unites Men unto, and Intereſts them in Chriſt; and conſequently, gives them a Right to all thoſe Benefits and Bleſſings. The Errour that they had embraced, conſiſted in theſe two Branches.

p. 181. That there was a neceſſary of obſerving and keeping the Law of Moſes.

2. That their obſerving and keeping that Law, had a joint Concurrence with Chriſt, in purchaſing and procuring Goſpel-Benefits and Bleſſings for them.

Now let it be obſerved, That as by Preaching up the neceſſity of keeping the Law, they brought the Perſons embracing their Doctrine, under the Yoke of the Law: which as Peter tells the Jews, in Acts 15.10. was a Yoke, that neither they nor their fore-fathers could bear. So by preaching up the obſervation of the Law for ſuch an end, they brought them under an internal Bondage; a Bondage worſe then the Yoke of the Law, as to the matter of it was, viz. The Bondage of Guilt, even the Guilt of all their Sins, with variety of Fears, Terrours and Diſquietments of Conſcience, ariſing from a Conſciouſneſs thereof. And let it be ſuppoſed, that thoſe Galatians were not apprehenſive of their total Deprivation of the Grace of God, or any Benefit by Chriſt, that the embracement of the Doctrine (at leaſt ſhould they finally adhere thereunto) would ſubject them to, and conſequently, were not ſenſible of their being under the Bondage of Guilt, in an Abſolute Sence, but might have ſome hope of Pardon, through their obſervation of the Law, conjoined with Chriſt in whom they yet believed; yet this Doctrine muſt needs bring them under a Bondage of variety of Fears, Terrours and Perplexities of Conſcience. Hence the Apoſtle tells them, that the law gendered unto Bondage, Gal. 4.9. with the 24. So that by the embracement of that Doctrine, p. 19they did bring themſelves under an internal Bondage: And that theſe two ways:

1. The very Preaching of this Doctrine, did imply an Inſufficiency in Chriſt, to be a Means of, or by himſelf alone, of their enjoyment of all the Benefits and Bleſſings of the Goſpel: for otherwiſe, to what purpoſe ſhould the Obſervation of the Law be adjoined unto Chriſt, as a joint Cauſe with him, of their enjoying of them?

2. They would (being unable to keep the Law in perfection) be at an uncertainty when they had ſo obſerved and kept it, as that they might be ſure of their enjoying thoſe Benefits and Bleſſings. Hence varieties of Fears, Terrours and Perplexities of Conſcience, muſt neceſſarily ariſe; for this will be found in Experience, if Men once call in Queſtion, either the Sufficiency of the Grace of God to beſtow, or of Chriſt to purchaſe, and procure for them, all the Good promiſed in the Goſpel; and thereupon, conceit a neceſſity of adjoining any thing of their own unto Chriſt, as a joint Cauſe with him of their enjoyment of that Good; they will be utterly at a loſs, to determine when they have added enough of their own, ſo as aſſuredly to promiſe to themſelves, the enjoyment of that Good, and conſequently, muſt needs be in Bondage, under variety of Fears and Perplexities. And from hence thoſe Fears, Doubts and Perplexities of Conſcience, found in, and in part allowed by the Church of Rome, have their Riſe. I remember an Anonymous Author of the Church of Rome, upbraids Luther with his Confeſſing himſelf, before his full underſtanding of the Doctrine of free Juſtifiation by Chriſt alone, to be of a troubled p. 20Conſcienee, and full of Doubts and Perplexities: as tho that had been an Argument of the Wickedneſs of his Heart, when as it was the neceſſary Effect of their own Doctrine, and only argued Luther's Conſcience to be more throughly awakened and enlightned, than his own was. 'Tis certain, that when a Sinner comes to be throughly awakened, and to have his Conſcience throughly convinced, and thereupon comes to ſee his own loſt and undone Condition, 'tis nothing but a pure Faith, a cloſing in with, a relyance upon, or a truſting in a naked Chriſt, that can relieve him. So long as he ſuppoſes a neceſſity of adjoining any thing of his own unto Chriſt, his Diſquietments and Perplexities will remain. So that this Doctrine taught by the falſe Teachers, did not only bring the Galatians, under the external and unſupportable Yoke of the Law, but did ſubject them unto an unſupportable intenral Bondage of Fears, Doubts and Perplexities of Conſcience; and this they might have eaſily foreſeen, would be (as they did after Experience, that it was) the Iſſue of their relinquiſhing the Truth, and their embracing of that Errour. Yet for them to do the one and the other, argued their ſtrange Infatuation. But

Secondly, Let us Conſider, Some of thoſe things peculiarly remarkable in their Caſe; which (even according to Principles of Reaſon) ſhould have been engaging unto them, to a ſtedfaſt Adherence to the true Doctrine of the Goſpel, and conſequently, to a Rejection of the Errour embraced by them.

To Inſtance in theſe ſix.

p. 211. There was the Priority of their Inſtruction in, and Embracement of the Truth of the Goſpel. Now there is ſcarce any thing (if any thing at all) conduces more to Mens eſtabliſhment in any Doctrine, Opinion or Practice, than to be inſtructed in, and have the ind prepoſſeſſed with it. 'Tis one main Cauſe of many Men's obſtinate Adherence to Popiſh Doctrines, and Practices, viz. That they have been primarily inſtructed and brought up in them. And the like may be ſaid of many Mens firm Adherence to the Doctrine and Practice of Proteſtantiſm. Hence the Preachers of any Doctrine (be it true or falſe) lie under no ſmall diſadvantage as to Succeſs, when they are (ſo to ſpeak) to play an after-Game, when the Minds of Men are prepoſſeſſed with a contrary Belief, Opinion or Perſuaſion. The Conſideration of this was one Reaſon of the Apoſtle's Admiration, Gal. 1.6. I marvel (ſaith he) that you are ſo ſoon removed from him, that called you into the Grace of Chriſt, unto another Goſpel. Not only, that they ſhould be ſo ſoon removed (of which hereafter) but that they ſhould ever be removed from him, who had called them into the Grace of Chriſt by him. It is true, ſome underſtand God, but I ſhall rather (with Beza and Piſcator) underſtand it of Paul himſelf, and take foreign, Into the Grace, that is, the Doctrine of Grace expreſſed to Men through Chriſt: and this Sence the Antitheſis (as Piſcator obſerves) ſeems neceſſarily to require. This made their embracement of that falſe Doctrine ſo ſtrange, in that they thereby were removed from another Doctrine, viz. The true Doctrine of the Goſpel, that they p. 22had before been inſtructed in, and had embraced.

2. There was the clearneſs and plainneſs of thoſe Reelations made unto them, of the Truth of the Goſpel. They had not the Myſteries of the Goſpel, held forth in obſcure Types and Shadows, as the Jews before had; but the Vail was now taken off, and they had the Myſtery of God in Chriſt plainly revealed; they had Chriſt ſet forth as crucified before their Eyes, with the full End and Deſign of God in his Miſſion, Humiliation and Sufferings, with the Fulneſs and Redemption in, and obtained by him thereby, full manifeſted: they had the exceeding Riches of the Grace of God in him plainly declared; this the Apoſtle takes notice of once and again, and that as an Aggravation of their Folly: So in Chap. 3. 1. and again in Chap. 4. 9. While they were in their Heatheniſm, and knew not the true God, it was no wonder, tho they did Service to Idols, that by Nature were not God; yea tho they were carried away, Prout rapi contigiſſet, as ſome tranſlate that, 1 Cor. 12.2. ſometimes to Worſhip and Serve one Idol, ſometimes another, ſometimes to Worſhip and Serve them one way, ſometimes another, as the Apoſtle there intimates that they were: Yea had they been proſelited to the Jewiſh Church, when Chriſt, and the Myſtery of Salvation by him was more darkly revealed; it had not been ſo much tho they had been removed from the Doctrine of the Goſpel, as then held forth, into another Doctrine; But that now, after Chriſt had been evidently ſet forth, as Crucified before their Eyes, and God had been clearly revealed to them, and that p. 23in the Riches of his Grace and Mercy, as the Apoſtle, Gal. 2. 21. and Gal. 5.4. not obſcurely intimates that he had been; that they ſhould relinquiſh the Truth, and embrace another Doctrine, this did greatly aggravate their Folly. Quam indignum eſt in medio Lucis tam turpiter errare! ſaith Calvin.

3. There was the Confirmation, that the Doctrine of the Goſpel, had received by the Apoſtle Paul's working of Miracles amongſt them. Thus Gal. 3.5. He therefore that miniſtreth to you the Spirit, and worketh Miracles among you, doth he it by the Works of the Law, or by the Hearing of Faith? That is, doth he it as a Miniſter, or Preacher of the Law, or as a Miniſter, or Preacher of the Doctrine of the Goſpel? The Interrogation vehemently denies the former, and aſſerts the latter. So that the Apoſtle, had not only preached the Goſpel to them, but had confirmed it with miraculous Works. Now the miraculous Works wrought by Jeſus Chriſt himſelf, and by the Apoſtles, were the great Means ordained of God, for the evidencing to the World, that both their Miſſion, and Doctrine were from himſelf; and they were ſufficient for that end and purpoſe: and hence, left all Men without Excuſe, who did reject either Jeſus Chriſt himſelf, his Apoſtles, or the Doctrine preached by them. Hence is that of our Lord Chriſt, John 15.22. compared with 24.

4. There was yet this further in their Caſe, That many of them through the Preaching of the Goſpel, had themſelves received the Spirit, and that to renew and ſanctify their Natures, and to dwell in them. Whereby not only that Doctrine p. 24was further confirmed unto them, but they had taſted and experienced the Benefit thereof. Gal. 4.2, 5.

(1.) They had the Doctrine preached by the Apoſtle, further confirmed, and that in the ſureſt and moſt infallible way poſſible. And therefore, the Apoſtle puts a peculiar Emphaſis upon this, foreign, Gal. 3.2. as if this Conſideration alone were ſufficient (as indeed it was) to evince the Truth of that Doctrine, he had preached unto them. 'Tis true, both the Teachers and Embracers of a falſe Doctrine may do wonderful things, ſuch as ſeem to be miraculous, tho really they are not ſo. Satan may by his Agents and Inſtruments, produce wonderful Effects; ſo it is ſaid of the Man of Sin, 2 Theſſ. 2.9. that his coming ſhould be after the working of Satan, with all Power, and Signs, and lying Wonders. This was one ſpecial Means, whereby the Kingdom of Antichriſt, was erected and raiſed up to that Grandeur it did at laſt arrive to. Hence for any Doctrine to be the Miniſtration of the Spirit, for the regenerating, renewing, and ſanctifying the Natures of Men, is a more infallible Evidence of its being from God, than the bare working of Wonders by the Preachers or Embracers of it, is. Now ſuch was the Doctrine of the Goſpel, preached by the Apoſtle to the Galatians.

(2.) They had hereby a taſte, and experience of the Good and Benefit of that Doctrine. Next to the Gift of Chriſt, the Spirit is the greateſt Gift communicable from God himſelf unto Men. The Gift of the Spirit includes all Good; Matth. 7.11. compared with Luke 11.13. Now, for them to p. 25reject the Goſpel, and embrace another Doctrine, by which they could not expect the like Benefit, argued their ſtrange and dreadful Infatuation.

5. There were the Sufferings, they had undergone for the true Doctrine of the Goſpel, which they might eaſily have foreſeen would be in vain, and uſeleſs to them, by their relinquiſhing that Doctrine, and embracing another. Men according to the natural Notions they have of God, may and do expect much Benefit by any Sufferings they undergo for Conſcience ſake, or for and on the account, of any Doctrine they have received as from him.

We can hardly ſuppoſe that Socrates, acting only according to the meer Light of Nature, would have laid down his Life in defence of that great Truth, That there is but one God, had he not expected a plenary Reward from God. Now as Men from the very natural Notions they have of God, may and do expect a ſatisfactory Reward for ſuch Sufferings, as theſe we now ſpeak of; ſo the Goſpel aſſures the Embracers of it, that this Reward ſhall be exceeding Great; and alſo declares wherein it ſhall conſiſt, and when to be enjoyed. Mat. 19. at the latter end. Luke 6.22, 23. 2 Cor. 4. the latter end, &c.

Now theſe Galatians, had not only theſe natural Notions of God, that are common to all Men, but they had theſe Aſſurances of the Goſpel: Hence it may be rationally concluded, that they ſometime had very great hopes of a glorious Reward, for thoſe Sufferings which they had undergone. To theſe Hopes, the Apoſtle may alſo p. 26have reference, in that Gal. 4.13. where he puts them in mind of their boaſting of Bleſſedneſs, viz. in which they were, at preſent; but more eſpecially hoped to be made partakers of, through their embracement of, practiſing according to, and their Sufferings for, that Doctrine which he had delivered unto them. Hence ſuppoſe, that the Doctrine preached by the Apoſtle Paul, had been a falſe Doctrine; yet in reaſon the hopes they had already conceived of ſo great a Reward, might even have blinded their Minds and perverted their Judgments, ſo as to have firmly adhered thereunto and rejected any other Doctrine, contrary unto or inconſiſtent with it. We ſee what a ſtrange Influence the Pleaſures Men have in, and the hopes of Profit and Advantage, which they have from the Ways of Sin, have upon their Hearts, both to blind their Minds, and bribe their Judgments, againſt their embracing of the Goſpel. But now, ſuppoſe the Doctrine preached by the Apoſtle, to be true, and that Doctrine preached by the falſe Apoſtles, to be falſe, (as it can hardly be imagined, that they were above all ſuppoſitions, that they might be ſo;) how great Looſers might they have eaſily foreſeen that they ſhould be? and yet for them, by relinquiſhing of that Doctrine they had received from the Apoſtle Paul, and their embracing that Doctrine from the falſe Apoſtles, to give up all their Hopes, of any Bleſſings and Benefits by all their paſt Sufferings; this argued, the ſtrange Influence that Errour had upon their Minds.

Laſtly, To inſtance only in one thing more, and that is, the ſtrength and fervency of their Affections to the Apoſtle Paul, as Preaching the true p. 27Doctrine of the Goſpel unto them. What a high value for, and what fervent Affections towards him, had they? See Chap. 4. 14, 15. They received him as an Angel of God; and as he there tells them, could have plucked out their own Eyes, and given them to him. Now it's uſually found, that ordinary Profeſſors, are very much led to the embracement of, and ſtedfaſtneſs in any Doctrine or Practice, by the value they have for, and the love they have to the Preachers of it. Hence it was, that the falſe Teachers endeavoured by all means imaginable, to lower the Churches eſteem of, and to alienate their Affections from the Apoſtle Paul; and on the other hand, to commend themſelves to them, and to inſinuate themſelves into their Affections; So the Apoſtle Paul, was ſo careful to keep up his Reputation among them, and retain their Affections towards him: for this cauſe it is, that he was ſo frequent, and large, in the vindicating of himſelf, from the unjuſt Cenſures and Calumnies he was loaded with, and in (ſeemingly) boaſting of his own Endowments, Actions, Sufferings, and Vouchſafements, and that to ſuch a Degree, as had he not (as himſelf ſpeaks) been compelled thereunto, had been inexpedient, yea, had ſavoured of Folly for him to have done it. Both the one, and the other knew, that the value Chriſtians have for, and the fervency of Affections, they bear towards their Teachers, have no ſmall Intereſt, in their ready embracement of, and firm adherence to the Doctrines taught by them. But that's the ſecond Conſideration, to ſhew the ſtrange Infatuation of theſe Galatians; and conſequently, in them we may ſee the marvellous Proneneſs, p. 28and Propenſity of Men; yea of thoſe that are truly regenerate (while in this imperfect State) unto Errour, and anſwerably, to take up and embrace that inſtead of Truth. But

3. Let us conſider, how ſoon they were brought to relinquiſh Truth, and embrace Errour. This the Apoſtle admires, ſee Gal. 1.6. I marvel (ſaith he) foreign, that you are ſo ſoon, ſo quickly, or ſo eaſily removed from him, that called you into another Goſpel: That foreign, may refer, either to the Apoſtles preaching the Goſpel unto them, and their embracement of it; or to their embracement of that Doctrine, they had now embraced from the falſe Teachers, whereby the Goſpel was perverted. According to the former Reference, the Apoſtle upbraids their Inconſtancy; according to the latter, their Levity; and he may, as juſtly he might, upbraid them with both, more eſpecially the latter. The falſe Apoſtles, it ſeemeth, found little Difficulty, in turning them from the Truth of the Goſpel, to the embracement of thoſe Errours or Deceits preached by themſelves; they drew them into their Nets: Nullo negotio, as Paraeus ſpeaks, they were ſoon in a ſhort ſpace of time, and with little difficulty, on the part of the falſe Teachers, brought to relinquiſh Truth, and embrace Errour.

But to paſs from this Inſtance, let but theſe three things, in the caſe of theſe Galatians, be laid together and well weighed, and we may ſee in them, the ſtrange Propenſity of Man, in this his fallen and corrupted State, unto Errour: otherwiſe it would be unaccountable, whence it ſhould be, p. 29that they ſhould relinquiſh ſuch a glorious Truth, and in the room, and ſtead thereof, embrace ſuch a pernicious Errour, and that notwithſtanding ſo many things, which (even according to Principles of Reaſon) ſhould have obliged them to a conſtant adherence to the Truth, and a reſolute rejection of that Errour; yea, and that this ſhould be ſo ſoon, ſo quickly, and with ſo little difficulty effected by the falſe Teachers; had not their corrupt Doctrine, met with an inward Propenſity unto Errour, it cannot be well ſuppoſed, they would, and that notwithſtanding ſo many Obligations to the contrary, ſo ſoon have embraced it.

2. I ſhall inſtance in the Jews. And they are as ſtrange an Inſtance of Man's tenaciouſneſs of Errour, when once taken up and embraced, as the Galatians are of their proneneſs unto it; and readineſs to embrace it inſtead of Truth. Neither can it be ſuppoſed, but that Men being ſo prone unto Errour, they will at leaſt, ordinarily be exceeding tenacious of it, when taken up and embraced by them; ſeeing there are more cauſes of their tenaciouſneſs of Errour, than there are of their proneneſs to it, and readineſs to embrace it, Hence Mens proneneſs to Errour ſo fully appearing in that Inſtance of the Galatians, I may, and anſwerably ſhall, with more brevity paſs over the other Inſtances, deſigned more eſpecially to illuſtrate, and ſet forth the ſtrangeneſs of Mens tenaciouſneſs of Errour, when taken up and embraced by them. It is not unworthy our Obſervation, that the Holy Ghoſt ſpeaks of Men, as holding Errour or Deceit in their right Hand, p. 30Iſa. 44.20. Truth is too often held as in the left Hand, but a Lye in the Right; which implies Mens tenaciouſneſs of it. What we would do moſt ſurely and effectually, we do it with our right Hand: therefore Deborah commands Jael, that She put her Hand to the Nails, her right Hand to the Workmens Hammer, Judg. 5.26. implying, her purpoſe to make ſure work of it. So it is one of the Royal Titles of God, that He ſaves with his right Hand, them that truſt in him, Pſal. 17.7. He is the Saviour of all Men, yea he ſaves Man and Beaſt, (as the Pſalmiſt ſpeaks,) but he ſaves others (ſo to ſpeak) with his left Hand, but he ſaves thoſe that Truſt in him, with his right Hand, i. e. he ſaves them effectually. So when the Holy Ghoſt, ſpeaks of Men as having Errour, Deceit, or a Lye, in their right Hand, it ſtrongly implies their tenaciouſneſs of it.

But to come to our Inſtance, and to paſs by the various Errours held by the Jews, as concerning the Perſon, Office, and Works of the Meſſiaeh, &c. which how tenaciouſly they have hitherto held, and yet do hold, is obvious unto all that know any thing of them. I ſhall only ſingle out this Errour, viz. That they being the ſeed of Abraham, could not be caſt off from being the People of God, nor diſinherited of the Promiſes made to Abraham, with reference to his Seed, without a failure on Gods part, in keeping Covenant, and making good his Promiſes. This was the Errour they had taken up; and how ſtrangely tenacious they hitherto have, and ſtill do hold it!

When this Errour was firſt taken up, and entertained by them, is hard to determine; but it p. 31ſeems plainly to have prevailed in Ezekiel's time, hence ſay they Ezek. 33.24. Abraham was one, and he inherited the Land: but we are many, the Land is given us for Inheritance. Whether they ſay this, as reflecting upon the Faithfulneſs of God, in ſuffering ſo many of them, to be carried away Captive into Babylon, as then there were, or as promiſing to themſelves, who yet were in the Land, a Continuance therein, with the ſpeedy return of thoſe that were carried away, I ſhall not determine: however they ſeem to have reference to that Promiſe, Gen. 17.8. made unto Abraham and his Seed: The Gift made by that Promiſe, with others of the ſame Import, they ſeem plainly to have an Eye unto; and having the Land given them, by that Promiſe, they ſuppoſe they could not be diſinherited of it, without a failure on God's part. But whenever this Errour was taken up by them, it ſufficiently appears, by the variety of Endeavours, ſucceſsfully uſed for their Conviction, they were ever after moſt ſtrangely tenacious of it. Which that we may the more plainly ſee, let us conſider, both the Perſons endeavouring their Conviction, as alſo, the Way and Manner how they did endeavour it.

1. For the Perſons endeavouring their Conviction, and theſe were more eſpecially theſe four. 1. The Prophet Ezekiel. 2. John Baptiſt. 3. Our Lord Chriſt. 4. The Apoſtle Paul. Now both Ezekiel, and John Baptiſt, the former by all of them univerſally, the latter by the major part of them, were acknowledged to be Prophets ſent from God. Hence Ezekiel's Prophecy was put, and always hath been, and ſtill is, by the Jews as p. 32well as Chriſtians, in the Reckoning among thoſe Books, or Writings, that are of Divine Inſpiration. And as for John Baptiſt, when our Lord Chriſt demands of the Chief Prieſts and Elders, Whether his Baptiſm was from Heaven or of Men? they durſt not deny it to be from Heaven; and that for this very Reaſon (as themſelves declare) Becauſe all Men held John as a Prophet, Mat. 21.25, 26. and probably themſelves were convinced that he was ſo.

And as for both our Lord Chriſt, and the Apoſtle Paul, tho they denied the former to be the Meſſiah, and the latter to have received his Doctrine from Heaven; yet what Evidence they had of the Truth of both, the Hiſtory of the New Teſtament fully declares. Indeed it may ſeem, that one main reaſon of their denying Jeſus Chriſt to be the Meſſiah, and the Apoſtle to have received his Doctrine from Heaven, was their oppoſing, and endeavouring to convince them of that Errour, as appears from that John 8. from ver. 33. to 46. compared with Acts 13.38, 39, 40, and ver. 50. Rather than they would let go this Errour, they would reject both our Lord Chriſt, and his Apoſtles, how plain and convincing ſoever, the Evidence given of the ones being the true Meſſiah, and the others being inſpired of God himſelf, was. But

2. For the Way and Manner of their reſpective endeavouring the Jews Conviction of this Errour. They did not indeed all proceed in the ſame Way, and after the ſame Manner; but take what was ſaid by them all in purſuance of this Deſign, and it was ſufficient for their Conviction, had they p. 33been only Teachers among them, and not either extraordinary Prophets, or immediately ſent from God, and inſpired by him, as they were.

1. For Ezekiel. As he only endeavoured to convince them, of the Vanity and Unreaſonableneſs, of expecting the good of Promiſes; in particular, that of Canaan, upon the meer account of their Relation to Abraham, as his Seed, while themſelves were Apoſtatized from God, ſo far as then they were; ſo he onlyappeals to their own Reaſon and Conſciences: thus Ezek. 33.25, 26. If you (ſaith he) do thus and thus, ſin thus and thus againſt God, ſhall ye poſſeſs the Land? as if he ſhould ſay, be you your ſelves your own Judges; can you imagine, that while you are Apoſtatized from God, and live in Ways of Sin, againſt him, that you ſhould have the Promiſes made good unto you? your own Reaſon and Conſciences (may they be but attended unto) will convince you, of the vanity and unreaſonableneſs of ſuch expectations: and by thus appealing to their own Reaſons, and Conſciences, as to the vanity and unreaſonableneſs of this their expectation, he doth implicitely aſſert the like vanity and unreaſonableneſs, of their expecting, that God ſhould continue to be their God, and owning them to be his People, in caſe of their total and abſolute Apoſtacy from him. Seeing tho it's poſſible, that the Condition of ſome particular Promiſe may not be performed, as conſequently, the good promiſed; forfeited, when yet the Covenant in the general is not broken; yet if Men, by failing in the Condition of a particular Promiſe, do forfeit the Good promiſed, then by failing in the Condition of the p. 34Covenant, in an abſolute Senſe, they would forfeit their Covenant-Intereſt. So that the Prophet evincing the unreaſonableneſs of their expecting their continued Poſſeſſion of the Land of Canaan, while they were Apoſtatized from God; notwithſtanding their Relation unto Abraham, doth implicitely evince, the unreaſonableneſs of their expecting, that God ſhould continue to be a God unto them, and own them for his People, and by conſequence, the juſtneſs and reaſonableneſs of their total rejection by God, notwithſtanding their natural deſcent from Abraham, in caſe of an abſolute and total Apoſtacy from him. So that, would but the Jews have acted according to the principles of Reaſon, which Nature hath furniſhed them withal, and would they but have attended to the Light of their own Conſciences, this Errour would have been nipped in the very firſt budding of it forth: but notwithſtanding all the Prophet can ſay, yet they hold it faſt. Hence,

2. No ſooner doth John Baptiſt enter upon his Miniſtry, but he finds it neceſſary, again, to endeavour their conviction of the ſame Errour: and both John Baptiſt, our Lord Chriſt, and the Apoſtle Paul, ariſe higher, and endeavour to convince them of the unreaſonableneſs of their expecting that God ſhould continue to be their God, and to own them as his People; and conſequently, the juſtneſs of their rejection by God, in caſe of their total Apoſtacy from, and rejection of him, as they would do, and did, by their rejecting of Jeſus Chriſt. And as for John Baptiſt, as he only implicitely aſſerts, that in caſe of their rejection of Jeſus Chriſt the true Meſſiah, then ready to be revealed; and continuing p. 35in their Impenitency, God would caſt them off from being his People, yea would conſume them with the Fire of his Judgments, and at laſt caſt them into everlaſting Burnings; and anſwers an Objection, he foreſaw they would make againſt God's ſo dealing with them: thus, Mat. 3.9, 10. Think not to ſay (ſays John Baptiſt) within your ſelves, we have Abraham to be our Father, &c. As if he ſhould ſay, your natural Relation unto Abraham, as his Seed, will not avail in caſe of your Unbelief and Impenitency: notwithſtanding, that Relation, you may, yea, continuing in your Impenitency, you will be rejected of God, and conſumed by his Wrath. Now the Objection that John foreſaw they would make, was this, viz. That in caſe any were Rejected, then the Promiſe made to Abraham would fail. God had promiſed to be a God to him and his Seed in their Generations, and the Covenant wherein this Promiſe is contained, is an everlaſting Covenant, which ſuppoſes that Abraham ſhould have a Seed throughout all Generations: now, they ſay within themſelves, in caſe we are caſt off and thus dealt withal, where ſhall Abraham have a Seed? And if his Seed fail, the Promiſe muſt alſo neceſſarily-fail. Now to this John anſwers, That God was able of thoſe very Stones, to raiſe up a Seed unto Abraham: Abraham ſhould have a Seed, to whom the Promiſes ſhould be made good, though themſelves were rejected and deſtroyed; but notwithſtanding what John can ſay, yet they ſtill hold faſt their Deceit. Hence,

3. Our Lord Chriſt himſelf further purſues this Deſign of their Conviction. Now our Lord Chriſt p. 36ſpeaks more home and full to their Conviction, and he not only implies their Rejection by God, ſo as no longer to be accounted either his Servants or Children, but proves the Dueneſs and juſtneſs of that their Rejection, and that by a double Argument: The

1. Is taken from the State they had put themſelves into, viz. a State of Servitude. They were but Servants to another Maſter, viz. Sin: So he tells them John 8.34. that Whoſoever committeth Sin, is a Servant of Sin: and then tells them, in v. 35. The Servant abideth not in the Houſe for ever, but the Son abideth for ever: that is only proper to the Son; plainly implying, that they, however naturally deſcended from Abraham, yet being now become the Servants of Sin, ſhould (as juſtly they might) be rejected or caſt out of the Houſe, that is, the Church of God: and conſequently, be rejected of him, from being his People. They having caſt off God from being their Maſter, and ſubjected themſelves unto another Maſter, it was but juſt and equal that God ſhould, as now he would, caſt them out of his Houſe, and conſequently, from being his Servants or People.

2. He argues it, from the Relation they put themſelves into, to the Devil, by doing his Works: and hereby, had cut off their Spiritual Relation unto Abraham as his Seed; according to the true import and intendment of that term Seed in the Covenant. Hence he tells them, ver. 39. That if they were Abraham's Seed, that is, his Spiritual Seed, they would do the Works of Abraham, but that they not doing, they ceaſed to be his Seed or Children. Thus our Lord Chriſt tells them, ver. 44. p. 37Ye are the Children of the Devil. And how juſt and equal was it, that they having cut off their Relation to Abraham as his Seed, and become the Children of the Devil, they ſhould be caſt off by God, from being any longer his People. So that our Lord Chriſt evinces, according to the Principles of Reaſon, the juſtneſs of their Rejection from being the People, Servants or Children of God; notwithſtanding the continuance of their natural Relation to Abraham: but yet they hold faſt their former Deceit. Hence

Laſtly, The Apoſtle Paul further endeavours their Conviction, and he doth it, by implicitely aſſerting not only a poſſibility that they might be, but that de facto, ſome, yea many of them, were actually rejected of God from being his People, and by vindicating the Faithfulneſs of God, in his Covenant and Promiſes, notwithſtanding that their Rejection. He vindicates the Faithfulneſs of God, by diſtinguiſhing of Abraham's Seed, and ſhewing they were either Natural or Spiritual: now he ſhews that all, (tho ſome of Abraham's Natural Seed, viz. thoſe that deſcended, immediately, from his Loins, and that in their pure infant State) were under the Covenant, and Promiſes of it as his Seed; yet neither they, when grown up, nor any others in after-Ages, could either for themſelves or theirs, lay any juſt claim thereunto, meerly on the account of their natural deſcent from Abraham, without a perſonal Acceptation of the Covenant, and performing the Conditions of it; and thereby becoming his Spiritual Seed. And hence he infers, That God might be, and was faithful to his Covenant p. 38and Promiſes, though they were rejected by him.

And yet there is one thing more, in reſpect of thoſe that have ſurvived their diſperſion by the Romans, and that is, God's actual Rejection of them: his actual Rejection of them, is an undeniable Evidence, of the falſity of that Notion, which they had entertained and embraced; but yet notwithſtanding all, they ſtill hold faſt that their Deceit, and will needs ſuppoſe themſelves the only People of God, to this very day.

Now from the whole of what hath been ſaid, we may ſee how ſtrangely tenacious the Jews have been, and ſtill are, of this their Errour, having once taken up and embraced it. They had (beſides others) theſe four ſucceſſively one after the other: the two former of whom, were either univerſally, or by the major part of them, owned and acknowledged to be true Prophets ſent from God; the two latter did abundantly, yea ſuperabundantly, evidence themſelves, the one to be the true Meſſiah, the other to be an Apoſtle of his, having received his Doctrine by Divine Revelation, endeavouring their Conviction, and that by appealing to their own Reaſon and Conſcience, by dealing with them in a way of Argument and rational Demonſtration, and by anſwering what Objections they could (with any ſhew of Reaſon) make. And laſt of all, God himſelf confutes this their Errour, by his actual Rejection of them: and yet they hitherto have, and ſtill do hold it faſt, and thereupon refuſe to return: ſo tenacious is Man of Enour when once taken up and embraced by him. But,

p. 393. We may inſtance in the Church of Rome, or thoſe we call Papiſts; and they are a marvellous Inſtance, both of Man's proneneſs to Errour, and of his tenaciouſneſs of it when once taken up and embraced by him. It is needleſs to inſtance in particulars, their ſtrange proneneſs to, and tenaciouſneſs of Errour is ſufficiently known, unto all that have but any acquaintance with the Tenets held by them; what ſome amongſt them have undergone rather than they would relinquiſh them, and what Means have been uſed for their Conviction! Indeed the Tenets embraced and held by them, (eſpecially ſome of them) are not only ſo directly contrary to the Scriptures, but to all Principles of Philoſophy, yea to the common Reaſon and Senſe of Mankind, that their embracement, eſpecially their tenaciouſneſs of them, would be utterly unaccountable, had not the Scriptures before declared that it ſhould be ſo, and reſolved it into the ſeverity of the Divine Wrath, and juſt Judgment of God upon them, giving them up unto Strong Deluſions, to believe a Lye, 2 Theſſ. 2.11.**Nullis verbis exprimi poteſt quam portentoſa (ſpeaking of the Papiſts) illuc ſic eorum collubes, quam craſſa & pudenda ſit ſuperſtitionum abſurditas, quam aliena a ſenſu communi deltria, &c. Vide Calv. in loc. But let that ſuffice for the firſt thing to be ſpoken unto; namely, That there is a marvellous Proneneſs unto Errour in Man, as now fallen and corrupted, and that having once taken up and embraced it, he is too commonly too tenacious of it.

Secondly, To make ſome enquiry, Whence it ſhould come to paſs that it is ſo: Or what the p. 40Cauſes are that the one or the other of theſe Evils muſt be aſcribed unto. Now for this they muſt be aſcribed to a threefold Cauſe, and a fourth may be added, in eſpecial of the latter of them.

I. It muſt be aſcribed to that Pravity and Corruption contracted and come upon human Nature, through the Fall of our Firſt Parents. That there is a moſt dreadful Pravity and Corruption come upon Human Nature, through the Fall of the firſt Parents of Man kind, and that it is propagated ſucceſſively from Parents to Children throughout all Generations, I ſhall at preſent take for granted. Now (I ſay) that this proneneſs in Men, to take up and entertain Errour inſtead of Truth, and alſo their tenaciouſneſs of it, when taken up and embraced by them, may, and muſt be eminently aſcribed to this Pravity and Corruption of their Natures. And there are three things conſiderable, with reſpect unto Man as thus depraved and corrupted, from whence theſe Evils now mentioned, proceed, and have their Riſe. And the,

1. Is, The Blindneſs and Injudiciouſneſs of the Mind.

2. The Suirableneſs and Agreeableneſs of Errour to the Mind, as thus depraved and corrupted.

3. That ſome particular Luſt is thereby gratified.

1. This twofold Evil (we have been diſcourſing of) proceeds from the Blindneſs and Injudiciouſneſs of the Mind. The Mind being blinded and become injudicious, it is neither able to diſcern Truth, nor to diſtinguiſh betwixt Truth and Errour: and hence, Men often greedily catch at p. 41and take up Errour, under an apprehenſion that it is Truth. There are two things yet remaining in all Men, at leaſt, that have not in a more than ordinary way debauched Nature, enclining them to the Truth, as abſolutely conſidered, and ſo far as it is known to be Truth.

1. There is ſomewhat of that Love unto Truth, wherein the Image of God, enſtamped upon Nature at the firſt Creation, did confiſt.

2. There is a Conſcientiouſneſs of Duty towards God.

Hence, even in reſpect of thoſe in whom Conſcience hath no Intereſt in, or Influence upon their Acts and Actions, they may yet earneſtly catch at, and tenaciouſly hold what they apprehend to be Truth: but through the Darkneſs and Injudiciouſneſs of their Minds, miſtaking Errour for Truth, they may, and uſually do take up, and tenaciouſly hold Errour under an apprehenſion that it is Truth. This ſeems to be the Caſe of the Sadduces, Mat. 22.21. But now when Conſcience comes in, and joyns with that natural Love unto Truth, a Man is carried out with more earneſtneſs to embrace and hold faſt Truth: but now, miſtaking Errour for Truth, they embrace and hold faſt that, under an apprehenſion that it is Truth: This ſeems to be the Apoſtle's Caſe, Acts 23.1. And Paul earneſtly beholding the Councel, &c. And the more active and effectual Conſcience is, in the exciting and ſtirring up Men to their Duty, the more earneſtly and greedily do they embrace Errour, and the more tenacious the they of it, when once embraced by them. They now p. 42embrace and hold it faſt out of Conſcience, as tho it were really Truth; and hence oftentimes, none are more tenacious of Errour, than weak Believers: And the Reaſon is, Becauſe they hold it both from a renewed Principle of Love to Truth, and alſo out of a Conſcience of their Duty towards God, as ſuppoſing it to be Truth indeed: and when Men, through the Darkneſs of their Underſtandings, miſtake Errour for Truth, it is no wonder though they greedily embrace it; and having embraced it do hold it faſt.

2. Theſe Evils proceed from the Suitableneſs and Agreeableneſs of Errour to the Mind of Man, as corrupted and depraved.

Errour is as natural unto Man fallen, as any other Sin is. Now there is a certain Connaturality and Congeniality, (ſo to ſpeak) between Sin, and the Nature of Man as corrupted. Hence it is, that he is ſaid to Drink in Iniquity like Water, Job 15.16. Eating and Drinking are natural Actions;Occulta quadam innataque proclivitate ad Haereſes, Schiſmata, mendacia, ac veritatis odium vel deſertionem & neglectionem propendet; (ſcil. Caro noſtra) Sibel in Jude. thus it is as natural for Men as now corrupted, conſidered in their moral Capacities to Sin, as it is to them conſidered in their natural Capacities to Eat and Drink. Hence Man ſins with a like Pleaſure and Delight, as be Eats and Drinks; and this holds true of Errour as well as any other Sin. The Underſtanding of Man ſtands averſe from God, and whatever is from him, Rom. 8.7. and is ſtrongly inclined to whatever bears a contrariety to him. And hence it is, that through the Connaturalneſs p. 43of Errour unto Men, that it is after a ſort ſweet unto them, even as Truth is to a renewed Mind. Hence Heneſy is reckoned up amongſt the Works of the Fleſh, Gal. 5.20. And hence, as the Apoſtle James ſpeaks of Envy, the Fleſh luſteth to it: the like may be ſaid of Errour, the Fleſh luſteth to it. Whence that Combate or Conflict between the Fleſh and the Spirit in regenerate perſons, is between Truth and Errour, as well as between any other Vice, and Vertue or Grace, that lie in a direct Oppoſition one unto the other: And from this Connaturalneſs of Errour unto the Minds of Men, we may obſerve theſe two things.

1. That Man naturally inclines to Errour from the very Womb.

Hence it is expreſſed as one Effect of Original Sin, that all Men are gone aſide, Pſal. 14. compared with Rom. 3. and that from the very Womb, as the Pſalmiſt tells us, Pſal. 58.3.

Now Men are ſaid to be gone aſide, not only in reſpect of their outward Ways and Actions, but in reſpect of the internal Acts of their Souls; their Underſtandings are gone aſide, or deviated from Truth to Errour, as well as their Wills and Affections are gone aſide, or turned from God unto the World. Hence Errour always anticipates Truth, unleſs prevented by ſupernatural Illuminations, or ſome Inſtructions from without.

2. That the Mind of Man as corrupted naturally, or if left to its own natural Inclination, embraces Errour and rejects Truth qua p. 44talis. My meaning is not that the Mind doth embrace Errour,Quemadmodum Terra, quae propter peccatum maledictaepſt, multo feracius fert ſpinas & Tribulos, etiam, ſine Culturâ, quam Triticum, &c. Sic Terra Carnis noſtrae multo capacior aeſt impiae Doctrinae, quam piae, quia natura ſumus impti & mali, &c. or reject Truth as known to be ſo, but it embraceth Errour and rejects Truth, meerly from that Suitableneſs and Agreeableneſs that is between it, as corrupted, and Errour, and the Unſuitableneſs and Diſagreement that is between it and Truth. Hence Men embrace Errours and reject Truth, tho there be no rational inducement ſo to do. That is a remarkable Paſſage of our Lord Chriſt, John 8.45. Becauſe I tell you the Truth, ye believe me not. The very Deſign of our Lord Chriſt, is to ſhew the Reaſon of the Jews rejecting his Doctrine, and that was the unſuitableneſs and unagreeableneſs of it to their corrupted Natures. Hence he tells them in ver. 47. that they heard not the World, becauſe they were not of God; that is, they were not born of God; they were not Partakers of the Divine Nature, as Peter ſpeaks. There is an unſuitableneſs, yea a contrariety between divine Truth and an unregenerated Nature. Hence, as the Will and Affections reject practical Truth, ſo the Underſtanding rejects ſpeculative Truth, and that meerly becauſe it is Truth; as he ſaid, Non amo te, &c. So Men reject Truth, when they can give no reaſon for their ſo doing, only they find their Minds averſe unto it. And from hence it is ſometimes, that the clearer Diſcoveries there are of Truth, the more the Minds of Men are averſe unto, and hardened againſt it.

p. 453. There is ſome Luſt gratified by Errour. There is hardly any, if any, Errour at all, but the embracement of it is a gratification of ſome Luſt, either of the Fleſh, or of the Mind; as the Apoſtle diſtinguiſhes, Eph. 2.3. Truth lies in a direct Oppoſition to all the Luſts, corrupt Affections, and Paſſions of Men; inſomuch, that in caſe a Man had an exact and perfect Syſtem of Truth in his Underſtanding, there could no Luſt or corrupt Affection ſtir within him, but it would immediately meet with a check from that Light of Truth in the Underſtanding; and were the Underſtanding but throughly ſanctified, and by ſanctifying Grace, with the concurring Efficacy of the Spirit, enabled to guide and rule the whole Man as it ought, and at the firſt Creation was appointed to do, they would thereby be effectually curbed and reſtrained. Hence is that of the Apoſtle, Eph. 4.20, 21. where having in the foregoing Verſe ſpoken of the corrupt Manners of the Gentiles, he immediately ſubjoins, But ye have not ſo learned Chriſt; that is, you have not either been inſtructed by the Doctrine, or guided by the Practice of Chriſt to lead ſuch Lives as they do; neither the Doctrine nor Example of Chriſt teacheth you to live as they do, fulfilling the Deſires of the Fleſh and of the Mind: no (as if he ſhould ſay) both the Doctrine and Example of Chriſt, inſtruct and guide you to a quite different Life, even a Life of Holineſs and Righteouſneſs. Now mark how he proceeds, If ſo be ye have heard him, and have been taught by him, as the Truth is in Jeſus, &c. that is, if you have ſavingly learned the Truths contained in his Doctrine, and exemplified in his Practice, you will p. 46not live as do the Gentiles, that Light of Truth held forth in the Doctrine, and illuſtrated in the Life and Practice of Jeſus Chriſt, will curb, reſtrain, and effectually keep you from ſuch a Life as they live. Whence it appears, that as the Truth lies in a direct Oppoſition to all the Luſts, Affections and Paſſions, that are found either in the Fleſh or in the Minds of Men; ſo when it is learned and underſtood in a ſaving manner, all thoſe Luſts and corrupt Affections are curbed and reſtrained, that is, they are ſo according to the meaſure and degree in which that Light of Truth is received and ſanctified unto Men.

Hence again is that Petition of our Lord Chriſt, on the behalf of his Diſciples. Sanctify them through thy Truth: John 17.17. Now as the Truth lies in ſuch a direct Oppoſition to the Luſts and Corruptions of Men, ſo there is no Errour but it hath a compliance with ſome Luſt, either in the Fleſh, or in the Mind, and by the embracement of it, that a curb or reſtraint laid upon ſuch a Luſt by the oppoſite Truth, is taken off; and conſequently, that Luſt is gratified: for then is Luſt gratified when the Reſtraints it before lay under, from the Light of Truth in the Underſtanding, are taken off, and it acts freely without any controul from Conſcience.

To clear up this only in two Inſtances.

1. Let us ſee it in that Errour entertained and taken up by the Galatians. What it was, we have already ſeen: Now, that Errour had an apt compliance with that Luſt of Pride, connatural unto all Men, as corrupted and depraved through the Fall. Man naturally, through the Pride of his p. 47Heart, would fain be his own Saviour; at leaſt would have a joint Intereſt with Chriſt, in purchaſing and procuring his own Juſtification and Salvation. He would have ſomewhat to glory in, and boaſt of; now, that Errour did comply with that Luſt connatural unto all Men: and from hence it was, that the Galatians did ſo readily fall in with it and embrace it.

2. Let us ſee it in that Errour taken up and ſo tenaciouſly held by the Jews. Theirs was an Errour that had a compliance with all Luſt, or with Luſt in the general. They ſuppoſing them ſelves as the Seed of Ahraham, ſecure as to their Covenant-State, and the enjoyment of the good of Promiſes, can now indulge themſelves in the fulfilling of their Luſts without controul. And thus, ſhould we go over all manner of Errours, we might eaſily diſcover a compliance they have, in one reſpect or another, with one Luſt or another; and from this Compliance that Errour hath with Luſt, and the Gratification that it receives therefrom, it is that Men are ſo prone to entertain, and having entertained, are ſo tenacious of Errour. And from the whole we may infer, that as unregenerate Perſons are more prone to Errour, and having embraced it, are more tenacious of it than the Regenerate; ſo the leſs the Natures of any that are Regenerate or Sanctified, the more Corruption prevails, the more prone they are to embrace Errour, and the more tenacious are they of it, when once embraced by them. Hence we ſhall find in Scriptures that as to eſpecially the more groſs and dangerous Errours or Hereſies, they uſually have been taken up and embraced, either by Men of p. 48corrupt Minds (as the Apoſtle ſpeaks) or elſe by very weak Chriſtians, ſuch as have little Grace, but much Corruption abounding in them. Hence, as thoſe Seducers mentioned, in 2 Tim. 2.16, 17, 18. and again, in Chap. 3.6. are implied to be ſuch as have a Form of Godlineſs, but deny the Power of it; ſo the Perſons by them ſeduced, are peculiarly ſaid to be ſilly Women laden with Luſts; 2 Tim. 3.5, 6, 7. And hence, our Lord Chriſt gives it as a Character of falſe Teachers, that they bring forth evil Fruit, they are Men of corrupt Hearts, and their Actions are anſwerable, Mat. 7.15. or elſe, they are very weak, tho ſincere Chriſtians; ſo it was with the Galatians. Hence, the Apoſtle writes to them as little Children; Tenuitatem fidei denotat. Tho they ſeemed to be grown Chriſtians, yet they were but little Children, weak in Grace, but having their Corruptions ſtrong in them. But let that ſuffice for the firſt Cauſe of this two-fold Evil, we have hitherto diſcourſed of, that is found amongſt Men.

II. Man's proneneſs to, and tenaciouſneſs of Errour, muſt be in part aſcribed unto Satan. Satan hath no little Intereſt in all the Errours, Deceits, and Falſhoods found among Men. The Deception of the World by the Antichriſtian Errours and Deceits, is eminently aſcribed unto him, Rev. 12.9. He is ſaid there to deceive the Nations: he invents Errours (ſo to ſpeak) and then inſuſes them into the Minds of Men.

Men ſometimes applaud themſelves, when they have, as they may poſſibly ſuppoſe, found out any new Doctrine or Tenet, any Notion that differs from the common Sentiments of Profeſſours, and p. 49they think they have diſcovered a Truth that was before hid from others: hereupon they hug it, as tho it were the Fruit of their own Sagacity, piercing Underſtandings, or peculiar Diligence and Induſtry, when alas it's only a Brat of Satan's begetting in their Fancies, and ſubtilly conveyed to their Underſtandings.

Satan is the great Promoter of Errour among Men, and he is not only the Promoter of it amongſt Men of corrupt Minds, (who are the proper ſubjects of his own Kingdom) but he is the great Promoter of it even amongſt Saints themſelves. Hence the Apoſtle Paul was ſo jealous of the Corinthians, 2 Cor. 11.3. I fear (ſaith he) leſt as the Serpent, that is Satan, beguiled Eve, ſo your Minds, viz. through the ſame ſubtilty of this Serpent, ſhould be corrupted from the Simplicity that is in Chriſt. And hence, our Watch againſt Satan ought to be exerciſed with reſpect unto Errours, as well as to any other Evils whatſoever, he ſtill endeavouring to corrupt the Minds of the Saints themſelves from the Simplicity that is in Chriſt. And not to inſiſt upon the Power that Satan hath to deceive the Minds of Men, I ſhall only intimate ſome few Reaſons, why Satan is ſo induſtrious to promote Errours among Men, eſpecially among Saints. And,

1. It is becauſe of that Love he bears to, and that Pleaſure he takes in Errour, as it is agreeable to his own degenerated and corrupted Nature. Satan is the moſt degenerated and depraved of all Creatures, there is nothing of Moral Good in him; no Truth in his Underſtanding, no Moral Vertue in his Will; ſo our Lord Chriſt tells the Jews, be p. 50hath no Truth in him, John 8.44. And hence, he bears the greateſt Enmity unto, and hath an irreconcileable Antipathy againſt Truth, as well as againſt Moral Good: and on the other hand, hath a love unto, and takes pleaſure in Errour, Deceit and Falſhood. As ſome Men are ſaid to Love and to make a Lye, Rev. 22.15. it ſeems to be meant principally of Errour. Now if Men may degenerate ſo far as to love a Lye, the like is true, and that in a higher Degree, of Satan, he loves a Lye: hence he is ſaid to be the Father of a Lye, in the place before mentioned: whence he is ſtill ſuggeſting Errour and Deceit to the Minds of Men, and that meerly from that Love he bears to, and Pleaſure he takes therein. As it is ſaid of God, he is the Father of Mercy, 2 Cor. 1.3. He ſheweth Mercy from his own native Inclination and Propenſity thereunto, tho there be no other Motive but the Miſery of the Creature; ſo Satan is the Father of a Lye, he promotes it among Men from his meer love to and pleaſure in it.

2. It is becauſe he takes Pleaſure and Delight in deceiving and deluding Men. And this Pleaſure and Delight eminently ariſeth from the Gratification of his own Luts thereby; for Satan hath his Luſts as well as Men, John 8.44. and theſe Luſts are gratified by his deceiving and deluding of Men: As for Inſtance;

1. In that Luſt of Pride. Satan is the proudeſt of all Creatures, and he is eminently proud of his intellectual Endowments. Hence he accounts it his Glory, and prides himſelf in over-reaching and deluding Men, and the wiſer any are, the more doth Satan endeavour to p. 51deceive them, the more he prides himſelf in deceiving them. And hence in ſome Senſe, it is a greater Pleaſure and Delight to Satan, to delude and deceive Saints, then to deceive and delude others, becauſe they have a higher Degree of Wiſdom than others have, and conſequently, he accounts it a greater Glory to deceive them than others.

2. There is his love of Soveraignty and Dominion. He would be a God, would have an univerſal Dominion over all Men, and by deluding and deceiving them, he conquers and ſubdues them to himſelf, at leaſt ſo far as they are deceived by him, and it is more Pleaſure to him to conquer Men by Deceit, than by meer Force: as Men proud of their Wit or Policy, take more Pleaſure in conquering their Enemies by their Wiles and Stratagems, than by open Force; ſo it is with Satan. Hereby, he doth not only gratifie that Luſt of love to Soveraignty and Dominion, but alſo that Luſt of Pride: he gratifies a double Luſt thereby. I might Inſtance in his Malice, Revenge, and the like, but I ſhall contract.

3. It is from his Enmity againſt God. Satan acts in a way of the greateſt Enmity againſt God that it is poſſible for a Creature to do, and he knows that Errour and Deceit in the Minds of Men, is highly diſpleaſing and hateful unto him: on what account it is ſo, may be ſhown afterwards: at preſent I only ſay, Satan knows that it is ſo. Hence out of meer Enmity unto him, were there no other Motive inducing him thereunto, he would endeavour to promote Errour to the utmoſt of his Power among Men.

p. 524. It is from his deſire more and more to corrupt, deprave and viciate the Natures of Men: and he knows Errour doth ſo.

Laſtly, It is becauſe Errour diſpoſes Men to Sin. And it doth ſo three ways.

1. By defiling and depraving their Natures. We may ſuppoſe that our firſt Parents entertaining that Errour, viz. That, eating of the forbidden Fruit, they ſhould be like unto God, knowing Good and Evil, had their Natures corrupted, and thereby be come diſpoſed to the actual tranſgreſſion of that Prohibition.

2. According to the Nature and Quality of the Errour, it takes off that Reſtraint that the Light of the oppoſite Truth laid upon the Luſts, corrupt Affections, and Paſſions of Men.

3. Errour it ſelf leads and carries out Men to Sin. Men through the Errour of their Underſtandings, often think that to be lawful, poſſibly a Duty, which indeed is a Sin; yea a very great and heinous Sin: as in Paul's Caſe before his Converſion, Acts 26.9. See alſo John 16.2. So ſometimes they think that is ſinful, which is not only lawful, but an important Duty. Peter before he was inſtructed by that Viſion, ſeems to have thought it to have been unlawful to go into, or converſe with the Gentiles, tho to preach the Goſpel to them; ſo Acts 28. Hence the Jews ſorbid the Apoſtles to preach the Goſpel to the Gentiles, that they might be ſaved, 1 Theſſ. 2.16. Men often, through ſome Errour, ſin out of Conſcience. Conſcience it ſelf, through the Errour of the Underſtanding, becomes a Patron of Sin, and that both of Omiſſion and Commiſſion.

p. 534. Errour ſometimes provokes God to give up Men to the Luſts of their own Hearts, and to the Power of Satan; all thoſe Evils and Abominations found amongſt the Gentiles, are ſaid to be a juſt recompence of their Errour, Rom. 1.27. Now Satan endeavouring with all his might, to promote Sin amongſt Men (his Kingdom conſiſting therein) endeavours to promote Errour, as ſubſervient and introductory thereunto. Theſe are ſome of the Reaſons why Satan ſo induſtriouſly endeavours to promote Errour amongſt Men, and from that advantage he has againſt Men, yea, good Men, Partly through that acceſs he has as a Spiritual Being to their Souls, and partly, through that Darkneſs, Corruption, and natural proneneſs unto Errour he finds in them, he too often prevails. From whence Men, yea good Men, more eaſily entertain, and more tenaciouſly hold Errour than they would do, from the meer Pravity and Corruption of their own Natures. But,

III. Many Men's Proneneſs to, and anſwerably, their actual embracement and tenaciouſneſs of Errour, may, and muſt be aſcribed to the Wrath and Diſpleaſure of God againſt them; Errours are often ſore Judgments, they are the Effects of the Wrath and Diſpleaſure of God againſt Men: there are, its true, variety of Errours, Miſtakes, and Miſapprehenſions diſſonant from, and contrary to that Syſtem of Truth contained in the Scriptures, found with the beſt of Men, which are conſiſtent with the ſpecial Love and Favour of God, but for more groſs Errours, there is uſually a peculiar hand of God in them: they are ordinarily the Effects of his Diſpleaſure, if not vindictive Wrath againſt p. 54Men. And I fear it will at laſt be found, that many of thoſe Errours taken up, and embraced by Profeſſors in this Age, which poſſibly may be made but light of, and reckoned amongſt the In…rmities of Saints, will yet be found the dreadful Effects of Divine Diſpleaſure, if not vindictive Wrath; and tho it is certain, God never gives his own People up to Errour, as an Effect of his vindictive Wrath and Juſtice, yet he may do it as an Effect of his ſore Diſpleaſure: God may puniſh Sin with Sin, and conſequently, Sin with Errour, in his own People. Hence Men, yea let me ſay, good Men, may take their embracement of ſuch a Doctrine, or Tenet, and their taking up and walking in ſuch a Practice, as an Effect of the ſpecial Love and Favour of God to them, they may think he hath favoured them with the knowledg of that Truth which is hid from others, when as what they conceit Truth, may be a …ry groſs Errour; and conſequently, their embrancement of it, may be an Effect of the Anger or Diſpleaſure of God againſt them: the Conſideration whereof, ſhould cauſe us to walk with a holy Fear and Trembling, and excite to a more full and diligent Enquiry, Whether we have not embraced Errour inſtead of Truth. This is certain, Errour is frequently an Effect of Divine Wrath and Diſpleaſure: The Apoſtle expreſly reſolves the Errours in the Antichriſtian Kingdom unto this Cauſe, in that forecited 2 Theſſ. 2.11. and when there is the ſuperaddition of this Cauſe to the two former, when there is not only the Pravity of Man's own Nature, and the ordinary Energy or working of Satan but the Wrath or Diſpleaſure of God is p. 55out againſt Men, and that expreſſed this way, viz. with reference to their embracement and holding of Errour, it muſt neceſſarily be that they will be ſtrongly inclined to, and ſtrangely tenacious of it, when embraced by them. Hence it is, that all manner of Errours do ſo abound in, and are ſo tenaciouſly held by the Subjects of that Kingdom: God, ſaith the Apoſtle, ſhall ſend them ſtrong Deluſions, the Greek is, foreign, which may be tranſlated two ways, either God ſhall put into them the Efficacy of Errour, foreign for foreign, and then we are to take Errour ſubjectively, for that natural Inclination and Propenſity unto Errours, contracted by the Fall; and the meaning is, God ſhall put into them an erroneous Inclination, that hath an Efficacy in it, or he ſhall put an Efficacy into that erroneous Inclination, connatural unto Men. Or, 2. God ſhall ſend unto them the Efficacy of Errour; that is, effectual Errour, and ſo we are to take Errour objectively, viz. for any falſe Doctrine, or corrupt Tenet, whether reſpecting matters of Faith, or matters of Practice; God ſhall ſend unto them Errour, cloathed with an Efficacy, to the captivating their Minds, to the embracement and tenacious holding of it. But it may be urged How can it be ſaid that God puts into, or ſends unto Men the Efficacy of Errour? To that in brief, I anſwer, It implies four things.

1. God's withdrawment of that common concourſe of his Spirit, vouchſafed ordinarily unto Men, whereby there is a Reſtraint laid upon that corrupt Inclination unto Errour, then it doth not work ſo effectually as otherwiſe it would do. And,

p. 562. Hereupon Men are left to the full energy or workings of that corrupt Inclination; that corrupt Inclination exerts, and puts forth it ſelf, according to the degree in which that forementioned Reſtraint is taken off. And this corrupt Inclination expreſſeth it ſelf two ways.

1. In an inward Deſire after, or Appetite (ſo to ſpeak) unto Errour, before it be ſuggeſted or preſented to the Mind. This the Apoſtle expreſſeth by a metaphorical Term. foreign, Itching, 2 Tim. 4.3. The time ſhall come, ſaith he, when Men ſhall have itching Ears; the meaning is, Men ſhall have a ſtrong Inclination to, or Deſire after new Doctrine, or after corrupt and unſound Doctrines, that may pleaſe and gratify their Luſts.

2. This corrupt Inclination, when, and ſo far as that forementioned Reſtraint is taken off, expreſſeth it ſelf in an eager or greedy catching at, and embracement of Errour, when ſuggeſted or preſented unto the Mind; whence, as the Apoſtle ſpeaks of the Gentiles, being left of God, They gave up themſelves to Laſciviouſneſs, to work all uncleanneſs with greedineſs, Eph. 4.18, 19. So when God takes off the common Reſtraint of his Spirit, from that corrupt Inclination unto Errour, that is ſeated in the Underſtandings of Men, will work with a mighty Efficacy, ſo as that Men are carried out to the embracement of it with greedineſs, and having embraced will hold it faſt.

3. That God doth ſo order and diſpoſe of things in a providential way, as that Errour or falſe Doctrines ſhall be brought unto Men. There muſt be Errour, ſaith the Apoſtle, that the ſound may be made manifeſt.

p. 574. And Laſtly, God gives them up to Satan, and Satan works to the furtherance and promotion of Men's embracement and tenacious holding of Errour, two ways.

1. By working upon that corrupt Inclination, and Propenſity in the Underſtanding unto Errour, and hereby Men given up unto the Power of Satan come to have, as the Apoſtle ſpeaks, a Spirit of Errour: as the Spirit of God infuſeth into Believers, a Spirit of Truth; ſo Satan infuſeth into Men a Spirit of Errour. Hence we read of a Spirit of Errour, and a Spirit of Truth, 1 John 4.6. Every Man is actuated beyond the ordinary working of his own natural Inclinations, whether in a gracious or ſinful way, by a ſupernatural Agent; Believers are actuated by the Spirit of God, wicked Men by Satan.

2. Satan concurs and joins in with Errour, when externally preſented to the Mind; whereby it comes to have a mighty Efficacy in it, to the captivating Men to the embracement of it: as it is ſaid of the Word of God, 1 Theſſ. 2.13. where, we have the ſame Words uſed in that Verb; it worketh effectually in them that believe. When the Word of God is accompanied and cloathed with the Power of the Spirit, it has a mighty Efficacy in it (and that as the Apoſtle ſpeaks, 2 Cor. 10.4, 5.) To the pulling down of ſtrong Holds: caſting down Imaginations, and every high thing that exalteth it ſelf againſt the knowledg of God, and to the bringing into Captivity every thought in obedience unto Chriſt. So when Errour, or any falſe Doctrine is accompanied and cloathed with the Power of Satan, it hath a mighty Efficacy in it, even to the p. 58pulling down ſtrong holds, or whatever riſeth up in the Soul in oppoſition to it, and to the captivating the Underſtandings of Men, to the embracement of it. Now, when there is the concurrence of theſe four things, then God may be ſaid, to have put into Men the Efficacy of Errour, or ſent unto Men effectual Errour; only this may be added as a Cloſe, that God may, and does put into, or ſend unto Men the Efficacy of Errour, or effectual Errour in various degrees; but in reſpect of the Subjects of the Antichriſtian Kingdom, or the Favourers of, and Adherers to the Man of Sin, God has put into, or ſent unto them the Efficacy of Errour, or effectual Errour, if not in the higheſt degree, ſimply, and abſolutely poſſible, yet in a very high degree, he hath ſent them ſtrong Deluſions; ſo that in reſpect of them, there is the concurrence of all theſe Caſes, and that working at a very high rate, they have the ſame Pravity of Nature in common with all Men. Satan endeavours to promote Errour among them, and as an addition unto all, God has ſent unto them ſtrong Deluſions: he hath in a very great meaſure, withdrawn that common concourſe of his Spirit, which is ordinarily vouchſafed unto other Men; whereupon that natural Propenſity unto Errour, deeply rooted in Human Nature, exerts it ſelf with great force and violence, they are given up in a very great meaſure unto Satan's Power, The Coming, and we may add, the Continuance of the Man of Sin, is ſaid to be, according to the working, foreign, the effectual working of Satan. Satan has a very great Power over all wicked Men. The ſame Word is uſed to ſet forth his working in them, that is p. 59uſed to ſet forth the working of the Spirit of God in Believers; but of all Men, Satan has a peculiar Power over the Men of that Combination; and anſwerably, works at a very ſtrange rate of Efficacy in them, they want not Men to divulge Errours amongſt them, they are given up to Satan, to concur with Errour, and heighten its Efficacy, and that from the ſeverity of Divine Wrath againſt them. And from all it is, that ſuch abſurd, ridiculous, and damnable Errours, are taken up and tenaciouſly held by them. And according, as there is a Concurrence of theſe three Cauſes, Men do, and will have a Propenſity, eagerly to catch at, and embrace Errour, and having embraced it, will tenaciouſly hold it. And hence as ſtrange, abſurd and damnable Errours, and Hereſies are taken up, and held with a like ſtrange tenaciouſneſs, by ſome, who yet ſtile themſelves Proteſtants, as thoſe taken up and held in the Antichriſtian Kingdom. Yea, I may add, that from the ſame Cauſes, tho working in a lower way, ſometimes very ſtrange and palpable Errours, who not damnable Hereſies, are embraced, and held with an unrecountable tenaciouſneſs by thoſe, concerning whom there is ground of hope, they ſhall only loſe their work, through the revelation made of it, by that Fire by which themſelves ſhall be ſaved; but let that ſuffice for the three Cauſes, whereunto both Men's proneneſs to, and tenaciouſneſs of Errour, may, and muſt be in common aſcribed.

But Fourthly. There is yet another Cauſe that may be aſſigned, in ſpecial, of Men's tenaciouſneſs of Errour, when once taken up and Embraced p. 60by them, and that is, carnal or corrupted Self-Love. This Self-Love is the Cauſe and Root of all Evils, and this is an Evil, incident not only to unregenerate Perſons,Cauſa & radix omnium malorum. Muſc. but to Saints themſelves; yea, there is too much of it in the beſt of Saints; tho there be a true Love to God, yet Self-Love ſo prevails, as that Love to God is much weakened thereby; tho they love God ſincerely, yet they may love him too little, and themſelves too much; and this Self-Love is over and above the three former, the great Cauſe of Men's tenaciouſneſs of Errour, when taken up and embraced by them. And if it be ſaid, How doth this carnal and corrupt Self-Love work towards Men's tenacious holding of Errour, when taken up and embraced by them?

1. I anſwer; Self-Love cauſes Men to over-value, and over-ween themſelves, and in particular their own Underſtandings and Judgments. A deep and piercing Underſtanding, and a clear and ſound Judgment have an excellency in them, and are ornamental to Human Nature. Now, Self-Love expreſſeth it ſelf, in Men's wiſhing well to themſelves. Hence every one would have, at leaſt would appear to have, what they apprehend an excellency in, and to be ornamental unto them; and, quod volumus facile credimus. Hence, from the exceſs of Self-Love, Men are eaſily brought to preſuade themſelves, that that is true of them, which they would have, at leaſt would have appear to be true of them; and anſwerably, apprehending an Excellency and Glory in ſuch an Underſtanding p. 61and Judgment, they eaſily perſuade themſelves their own are ſuch; and hereupon do overvalue themſelves. ſelf-Love, as one ſpeaks, is a multiplying and magnifying-Glaſs, it repreſents Men to themſelves double to what they are in reality and Truth; Hence, a bad Glaſs for Men to look on themſelves in, yet it is too common for Men to look upon themſelves in this Glaſs: Hence they conceit they have clearer and more piercing Underſtandings and Judgments than indeed they have: and thereupon, conceit themſelves not liable to thoſe Miſtakes, Miſapprehenſions, or falſe Reaſonings that other Men are ſubject unto; and conſequently, ſuſpect not themſelves to have a Lye in their right Hand, when yet indeed they have. Lean not to thine own Ʋnderſtanding, ſaith Solomon, implying a proneneſs in Men to do it, and that ſuppoſes an over value that Men have for their own Underſtandings; were they ſenſible, and apprehenſive of the Shallowneſs, Darkneſs, and Deceiveableneſs of their Underſtandings, they would not lean unto them; but when Men overvalue their Underſtandings and Judgments, they lean to them, as ſufficient to guide them into Truth, and ſecure them from Errour and Deceit: and no wonder, who Men are very tenacious of Errour when they have embraced it, who ſuppoſe themſelves above the danger of it, at leaſt, in leſs danger than ordinarily Men are.

2. Self-Love cauſes men to conceit themſelves higher in the Love & Favour of God, than indeed they are. Men are apt to think the Love of God unto them, muſt bear a proportion to the value they have for themſelves; and hence conceit themſelves p. 62to be peculiarly priviledged with the Knowledg of Truth, and that God from that Love he bears to them, will ſecure them from Errour. It was not form Haman's Deſert, ſo much as from his Self-Love, that he flatters himſelf with a conceit of being Ahaſuerus his Favourite; and conſequently, the only Man whom he delighted to honour. Self-Love often cauſes Men, to think they are higher in the Love of Men, than indeed they are, and anſwerably, they are apt to over rate the Love of God to them, and ſuppoſe themſelves to be as high in his Love, as they ſuppoſe themſelves to be in the Love of Men; not but that there are ſome, who are eſpecial Favourites of God: and anſwerably, are priviledged with a ſpecial Knowledg of Truth, and ſecured from, at leaſt, any groſs Errours, but many meerly through Self-Love arrogate this to themſelves, when they have no juſt ground ſo to do. Hence ſuſpect not themſelves of thoſe Errours they have indeed taken up and embraced.

3. Self-Love begets in Men an unwillingneſs to take notice of, and blinds their Minds, that they do not ſee their own Defects, Weakneſeſs, and Imperfections: The old proverb is, Ʋbi amor ibi nulla deformitas. And by how much the ſtronger Love is, by ſo much the more unwilling Men are to take notice of; the more effectually are their Minds blinded by it, that they neither do, nor can ſee any Deformity in its Object. It is to admiration, how the exceſſive Love of ſome Parents to their Children, will blind their Eyes, that they ſee not thoſe Evils and Miſcarriages in them, which are obvious and plain to all others! Now, p. 63as a Man is neareſt to himſelf, ſo Love ordinarily worketh moſt ſtrongly towards himſelf. Hence their Self-Love blinds their Minds, that they ſee not their own Evils, but flatter themſelves as tho Innocent, when yet all others cannot but greatly condemn them: See Pſal. 36.2. Hence it ſeems to be, that David himſelf ſaw not his Evils in the Murther of Ʋriah, and committing Adultery with Bathſheba, and after taking her to be his Wife; and therefore, Nathan endeavours his Conviction, by repreſenting his Caſe in another Man's, where Self Love could have no influence upon him, to blind his Mind, 2 Sam. 12. beginning. Thus, in point of Errour, Men through the exceſs of Self-Love, neither are willing to, nor do ſee, either the defects of their own Underſtandings, nor the Miſtakes, Errours and falſe Reaſonings, they have taken up and are ſeduced by: And hence, having once taken up Errour inſtead of Truth, are ſo tenacious of it.

4. Self-Love oppoſes Men, in owning and acknowledging themſelves under any Guilt, whether of Errour it ſelf, or any other Sin, as the effect of it; how hard is it to convince Men, that are under the prevalency of Self Love, that they are under any Guilt, through the prevalency of Self-Love? Men are willing to perſuade themſelves all is well between God and them, and thereupon to ſpeak Peace to themſelves; they have more Charity for themſelves, than to ſuppoſe themſelves Guilty; and beſides, were they Guilty, they muſt own the diſpleaſure of God out againſt them, and that they are in danger of Judgments and Chaſtiſements p. 64from him; but this they are unwilling ſhould be, and therefore are willing to perſuade themſelves that it is not; and yet further, ſuppoſe they are Guilty, they muſt apply themſelves to thoſe hard and unpleaſing Works of Repentance, and Self-Humiliation, which they are unwilling to do; and hence would fain have all things well with them at preſent. And hereupon, tho they have taken up and embraced Errour, yet they are ſo hardly convinced of it; grant but ſuch a Doctrine or Tenet which they have eſpouſed, to be an Errour, they muſt have lower thoughts of themſelves than they have, or are willing to have.

5. And Laſtly; Self-Love makes Men unwilling to be taken notice of, or known by others to be in an Errour; they think it will reflect on them, and redound to their Shame; and how unwilling are Men, through this ſame Self-Love, to bear the ſhame of having taken up, and entertained Errour inſtead of Truth, tho to recede from Errour, would more redound to their Honour, than the embracement of it redounds to their Diſhonour? To err is Humane, willingly to perſiſt in Errour is Diabolical; to acknowledg, and relinquiſh Errour upon due Conviction, is truly Chriſtian; and how much better is it for, and how much greater an Honour to a Man, by a free owning and relinquiſhing of an Errour, to approve himſelf a true Chriſtian; than by a wilful perſiſting therein, for the concealing his Frailties and Infirmities, as a Man, to gain the repute of Devilliſh? But to put a Cloſe to this, and having declared the marvellous proneneſs of Man, as in this fallen and corrupted Eſtate unto Errour, and his uſual tenaciouſneſs p. 65of it when embraced, with the Cauſes of the one and the other.

I ſhall now, according to aſſiſtance given, make ſome Improvement of what hath been ſaid. There is, it is true, another Doctrine obvious in our Text, but that I ſhall take in, in the Application. Several Uſes might be made, to point at ſome few of them.

1. Hence we may infer, That there is no juſt Reaſon, why any ſhould ſtumble or be offended at the Chriſtian Doctrine, or at Religion, on the account of the variety of Errours and Hereſies found among the Profeſſours of it; thoſe Errours and Hereſies proceed not from the Doctrine it ſelf. Truth is uniform and conſonant to it ſelf, not is there any reaſon, why any ſhould impute the abounding of Errours and Hereſies among Chriſtians, to the Scriptures themſelves, as tho either they were defective in the Revelations of Truth, or did by their Darkneſs render the Knowledg of it unattainable by any. There is a full Revelation of Truth made in them, and the Knowledg of Truth, as contained in them, is plain to him that underſtandeth. Neither do thoſe Errours and Hereſies proceed from any influence, the Doctrine of Chriſtianity hath upon the Minds of Men; but they proceed from the Pravity of Man's Nature, from Satan, and the juſt Wrath and Diſpleaſure of God againſt Men. Now there are too many that take up a Profeſſion of Religion, that are wholly Fleſh, in an unregenerate Eſtate; and alas! there is too much Fleſh, too much of that Corruption and Pravity of Nature, contracted by the Fall, yet remaining in thoſe that are Regenerate; and as for thoſe that p. 66are wholly Unregenerate, they are ſubject to Satan, he worketh effectually in them; and as for thoſe that are Regenerate, Satan has yet too much Power over them, and too many advantages againſt them; and beſides, God is often provoked by Men to ſend them ſtrong Deluſions. The abounding of Errours and Hereſies in theſe Lands, wherein we dwell, is none of the leaſt Evidences of the Wrath and Diſpleaſure of God againſt them, and Profeſſours in them; and from all, it is no wonder that Errours and Hereſies do ſo much abound: It is to be aſcribed to the Grace and Goodneſs of God, that they abound no more. Let but Errours and Hereſies be reſolved into, and aſſigned unto their true and proper Cauſes, and they will be ſound to be no juſt ground of ſtumbling unto any, at the Doctrine of Chriſt, or at Religion profeſſed by Chriſtians.

2. Hence we may learn, how unmeet and unfit Man, as in himſelf, is to be entruſted with Truth, in the holding of it forth unto others; and yet that is a Truſt God has repoſed in his Church, and conſequently in every Member thereof, according to their diſſerent Stations and Capacity therein. Hence the Church is ſaid to be the Pillar and Ground of Truth, 1 Tim. 3.16. and hereby God doth greatly magnify his Church and People: but Men, no not the beſt of Men, are to be truſted, as abſolutely conſidered in themſelves; and therefore, God hath conſtituted Jeſus Chriſt the Head, Shepherd, and Biſhop of his Church; hath entruſted Truth firſtly in his Hand: and it highly concerns all Chriſtians to walk humbly with, and in a continual holy dependance on him, to be by p. 67him, led into, and preſerved in all Truth, that ſo they may hold it forth unto others; otherwiſe they will fail in the diſcharge of their Truſt; they will take up and hold faſt Errour inſtead of Truth.

3. Hence we may infer the neceſſity that Man, as in this fallen and depraved Eſtate, lyeth under ſome extrinſecal Means, whereby he may come to the knowledg of, be guided into, and preſerved in the Truth. It muſt be by ſome Revelation either mediately or immediately from God, that Men muſt come to the knowledg of Truth. Man, if left to himſelf, not only his natural Inclination unto Errour, but the weakneſs and ſhallowneſs of his own Underſtanding, will neceſſarily ſubject him to variety of Miſtakes and Errours; and that in and about thoſe Things, the knowledg of which is indiſpenſably neceſſary to Happineſs and Bleſſedneſs. Man's own Underſtanding is no ſafe Guide for him to follow, in the concerns of his Soul and Eternity; it will certainly miſlead him: therefore is that Caution given us by the wiſeſt of Men, and he guided by the Spirit of the All-wiſe God, Lean not to thine own Ʋnderſtanding, Prov. 3.5. Thoſe that are led by the meer Light of their own Underſtandings, (as thoſe who pretend to a Light within, in oppoſition to the Light of the Scriptures, or that which is inſtrumentally communicated by them, at beſt are) will infallibly be led into the Pit, even the Pit of everlaſting Deſtruction. It is only the Light and Truth, that is the true Light of God, that Light contained in, and communicated by the Scriptures, that can infallibly lead any of the Sons and Daughters of p. 68fallen Adam into his holy Hill, (ſcil.) Heaven; Pſal. 43.4.

4. Hence we may infer the Goodneſs of God to fallen Man; in particular to our ſelves: And as the Goodneſs of God is variouſly expreſſed; ſo eminently in the Proviſion he hath made for our Guidance into, and Eſtabliſhment in the Truth, and Preſervation from Error. What Proviſion God hath made, with the Fulneſs and Sufficiency thereof, ſhall be taken notice of in the cloſe of this Diſcourſe. At preſent I ſhall only ſay, that that marvelous proneneſs unto Errors, that is connatural unto all, Saints themſelves, ſo far as unrenewed, not excepted, with the ſtrange Influence that it hath on the minds of Men, when once imbraced, ſhould greatly raiſe our Eſteem of that Proviſion made, fill our Hearts with admiration at the Goodneſs of God expreſſed therein, and be matter of continual Praiſe, and Thankſgivings unto him: Praiſe ye the Lord, Oh Jeruſalem! praiſe thy God, Oh Zion! ſaith the Pſalmiſt, Pſ. 147.12. and the principal benefit he inſtances in, as calling for Praiſe, is this, He ſheweth his Word unto Jacob, and his Statutes and Judgments unto Iſrael (ver. 19.) Theſe things I do but point at. The uſe I would at preſent rather improve the Doctrine unto, is,

1. To awaken all to a due Jealouſy over themſelves, leſt they ſhould have taken up Error inſtead of Truth; (and Reader whoever thou art, look not on thy ſelf as unconcerned in this uſe.) What hath been ſaid either of Man in general, or of good Men in ſpecial, is applicable unto every individual Man or Woman, according to their p. 69reſpective States and Conditions. Others are a Glaſs, wherein we may ſee our ſelves; Prov. 27.19. therefore we ſhould every one be jealous of our ſelves; the want of this proves the ruine of many, and is highly prejudicial unto moſt. men naturally are apt to be over-confident of themſelves: Hence the Scripture gives us ſuch frequent warnings of it; thus in thoſe Paſſages (Prov. 28.26.) He that truſteth in his own Heart (that is, his own Ʋnderſtanding) is a Fool. 1 Cor. 8.2. If any Man thinketh he knoweth any thing, he knoweth nothing as he ought to know. Gal. 6.3. If a Man thinketh himſelf to be ſomething, when he is nothing, he deceiveth himſelf. 1 Cor. 10.12. Let him that thinketh he ſtandeth, take heed leſt he fall. Once again, Luke 8.18. Whomſoever hath not, from him ſhall be taken, even that which he ſeemeth to have, foreign, which ſome tranſlate, thinketh he hath. Theſe with other Paſſages of a like Import, plainly both intimate, that Men are marvelous apt to over-act their Confidence, with reference to themſelves; and alſo warn all to take heed of it; and our preſent Doctrine, may be ſufficient to awaken us all to a holy Jealouſie over our ſelves. But for the further purſuance of this Uſe, it may be obſerved, that the Errors, Deceits and Falſhoods that Men are ſubject to, too often take up, and tenaciouſly hold, are of two ſorts, or are reducible to two general Heads.

1. Such as reſpect Truth, as contained in, and revealed by the Scriptures.

2. Such as reſpect Men themſelves, whether the inward ſtate, frame, and acts of their own Souls, or their external Ways, and Actions, reſpective p. 70unto Truth, as contained in the Scriptures. In reſpect of the former, Men's Underſtandings may be ſaid to deceive them. In reſpect of the latter, they may be ſaid to deceive their own Underſtandings. Hence, as ſome are turned aſide by a deceived Heart; ſo we hear of others, who think themſelves to be ſomething when they are nothing. A holy Jealouſy over themſelves, leſt they ſhould have taken up, and anſwerably do hold of the one, or the other of theſe kinds of Errors under a notion of Truth, both highly concerns and greatly becomes all the fallen Sons and Daughters of Adam. Let us exerciſe this Jealouſy over our ſelves, and that,

1. Leſt we ſhould have taken up any Error or Deceit, reſpecting Truth as contained and revealed in the Scriptures; be jealous leſt our Underſtandings ſhould have deceived us, and thereupon we have taken up ſuch Notions or Sentiments, under a notion of Truth, which indeed are, and will at laſt be found to be meer Miſtakes, Errors and Deceits, utterly diſſonant therefrom; and that,

1. In regard of the main and fundamental Doctrines of the Goſpel, ſuch as relate unto God, unto Jeſus Chriſt, or the way of Salvation by him; or thoſe indiſpenſible Duties of Faith and Holineſs. Errors and Deceits in and about theſe Doctrines, are more common among Profeſſors of Chriſtianity, than moſt Men are aware of, or are willing to believe. This is certain, that the bare Profeſſion or Enjoyment of the moſt apt, and effectual external means, whether the Word written, or the Miniſtry thereof, or any other Advantage ſubſervient to their Knowledg of, and p. 71Guidance into Truth, ſecures no Man from Soul…uining Errors and Miſtakes in and about theſe Doctrines. The Apoſtle James ſaw it neceſſary to warn Profeſſors of Errors, about the Nature of God, (Jam. 1.16, 17.) He ſuppoſes that they might charge their Sin upon him, who being the Father of Lights, and immutably ſo from everlaſting to everlaſting, is and can only be the Author of that which is good. So the Apoſtle Paul tells the Corinthians, (tho it were to their ſhame) That all Men have not the Knowledg of God: 1 Cor. 15.34. Now all defects in Knowledg ſuppoſes ſomewhat of Error; and if Men may err about God, much more about Jeſus Chriſt the Mediator, the true Knowledg of whom flows purely from ſupernatural Revelation, and is no way aided by the Light of Nature, as the Knowledg of God abſolutely conſidered, is; and what Miſtakes the Galatians, tho Profeſſors of the Goſpel, were fallen into, about the way of Salvation by Chriſt, hath been already taken notice of. Let us then not be over confident of our ſelves, as though out of danger of having a Lie in our right Hand, reſpective to theſe Doctrines; and it may be added, that not only the darkneſs of our Underſtandings, and our proneneſs unto Error; but the Importance of a right underſtanding of theſe things, makes a holy Jealouſie over our ſelves highly neceſſary. To have a Lie in the right Hand, in matters wherein the Soul, and its eternal Welfare and Welbeing is ſo nearly concerned, is very dreadful. To have taken up any Falſe Notions, Errors or Miſtakes about theſe Doctrines, is always prejudicial, frequently deſtructive to the p. 72Souls of Men, the loſs of which, is an Evil unknowable by Men any otherwiſe, than by the actual feeling and experience of it, and conſequently only known by Devils, and Men partaking with them in the ſame Miſery.

2. In regard of Doctrines, with the Practices depending on them, that are of an inferiour Nature; Errors in and about which, are conſiſtent with a ſaving State: Thus all thoſe Doctrines and Practices controverted among thoſe who have the like precious Faith, (viz.) The Faith of God's Elect, and who love our Lord Chriſt in ſincerity; and ſome ſuch there are. It is to admiration, how confident ſome Men are of having Truth on their ſide; and how tenacious thereupon they are of their own Opinions and Perſwaſions; and how immovable or obſtinately they perſiſt in the Practices whereinto they are led by them! Who yet have evidently taken up and imbraced Errors inſtead of Truth. Whence, would but ſuch Men be perſwaded of the darkneſs and weakneſs of their own Underſtandings, with their proneneſs to Error, ariſing from the Cauſes afore aſſigned; and thereupon allow themſelves the exerciſe of a due Jealouſie over themſelves; and laying aſide all Prejudices and Anticipations, would ſedately review their Notions and Sentiments, duly improving that Light offered for the diſcovery of their Errors; they might eaſily come to ſee, it is Error, not Truth, they have embraced, and are ſo tenacious of. Now certainly what hath been ſaid concerning Man's proneneſs to Error, with the Cauſes thereof, is ſufficient to work in all Men a Jealouſie p. 73over themſelves, and excite them to a review of their Principles and Practices; eſpecially ſuch, as are confeſſedly more darkly revealed in the Scripture; neither will ſuch a Jealouſie, with the review occaſioned thereby, ſuppoſing the one duly bounded, and the other managed with that Sincerity, Care, and Diligence that becomes Profeſſors of Chriſtianity, be prejudicial to any: It may be highly advantagious unto ſome; thereby they will be either more confirmed in the Truth, ſuppoſing it's Truth they have imbraced; or brought to relinquiſh their Errors, ſuppoſing it is Error they have taken hold of. Truth never fears the Ballance, how often ſoever laid therein, ſuppoſing it held with an even hand, and this may be further conſidered, that in reſpect of Doctrines or Practices, that are truly controvertible; (for ſome Men will needs muſter up ſuch Doctrines among Controvertibles, which properly are not ſo:) But I ſay in reſpect of Doctrines truly controvertible, as being confeſſedly more darkly revealed in the Scriptures, there are ſeveral Circumſtances relating unto them, making this Jealouſie over our ſelves, reſpective to them, more or leſs neceſſary. I ſhall only give a twofold Inſtance.

1. According to the approbation or diſapprobation, the Doctrines or Practices under Conſideration have received from God; ſo is a holy Jealouſie over our ſelves more or leſs neceſſary.

2. According as the Doctrines or Practices we now ſpeak of, have been more or leſs generally received, and adhered unto by thoſe, who p. 74throughout all Ages have obtained a good Report, both for their ſoundneſs in Judgment and holy walking with God; ſtill the more or leſs neceſſary is this Jealouſie over our ſelves. But to proceed;

3. In regard of Doctrines purely Practical, ſuch as are directive of Chriſtians, as to what is to be or not to be done, in the courſe of their Lives and Converſations. Mens Underſtandings may, and too often do deceive them about matters of Practice: Hence ſome account that unlawful which may not only be lawful, but an important Duty. Others account that lawful, yea poſſibly a Duty, which indeed is ſinful and unlawful: Hence a holy Jealouſie over our ſelves with reference to thoſe Doctrines directive of our Practices, is highly neceſſary, eſpecially in theſe times, and as to the Circumſtances we are now under. That the hand of God has been ſtretched out againſt the Land of our Nativity, as well as againſt the Nations round about us, and is not as yet turned back; but that greater Judgments are threatned, is the general accknowledgment of all, who have any regard to the Works of the Lord, or the Operation of his Hands: Hence that Repentance, Humiliation, with other holy Exerciſes, is the incumbent duty of all, according to the intereſt they have in the Provocations abounding among us, is granted by all, who own a divine Providence, with the reference that Sin has unto Judgments; and Repentance, Humiliation and Reformation, have unto the prevention of them, or the ſecurity of Men from them when they do come. But now this will be found true, which might have p. 75been a third Obſervation, and lies as plain in our Text as either of the former, That while Men hold faſt Deceit, or thoſe Errors and falſe Reaſonings, through which they have been ſeduced, and turned aſide into any Sin, or ſinful Practices, all means uſed to bring them to Repentance and Humiliation, proves utterly unavailable for that end and purpoſe. While Men hold faſt Deceit, they will refuſe to return; hence it is, that whatever Exhortations to theſe Duties are preſſed upon Men, by thoſe whom God hath made Watch-men among them, they meet with the ſame Reply, tho not verbal, yet practical, that the Jews of old made, and that probably the ſame way to the like Exhortations preſſed on them, Wherein ſhall we return? Mal 3.7. And how confident for the moſt part are thoſe that themſelves are but little, if at all, concerned in thoſe Duties, who yet have the chiefeſt hand in procuring and bringing down Judgments? And what is the reaſon but this, that there is ſome Miſtake, ſome Error or falſe Reaſoning, whereby they are deluded into a Perſwaſion that all is well with them? hence they ſay, as the People of old, (to take in both the verſions of thoſe words, Hoſ. 12.8.) He ſhall have Puniſhment of Iniquity, in whom is Sin; as for us, God ſhall find no Iniquity in us; whence they perſwade themſelves, no Evil ſhall come nigh them. And thus Men flatter themſelves, till Judgment overtakes them as a Snare, and there is no eſcaping; this will coſt many dear. There is ſome miſtake or ſome falſe Reaſonings, either relating to matters of Sin, or matters of Duties, or to themſelves, as doing the one, or neglecting p. 76the other, that lulls them aſleep in carnal Security, and renders all Exhortations to the forementioned Duties of none effect. Hence ſuch Men will be left in the open Field till Storms of Divine Judgments overtake them: Whereas, would they but exerciſe a due Jealouſie over themſelves, and anſwerably make a through-Inquiry into their own Ways and Practices, and apply themſelves to thoſe Duties, they might be ſecure under the ſhadow of the Almighty, and only behold the Deſtruction of the wicked: but Men overacting their Confidence with reference to themſelves, hinder their Performance of thoſe Duties, whereby they lie open to the Stroke of Divine Judgments. Some tell us of certain kind of Birds that fly in Flocks, and being lighted on a Tree, the Fowler comes and ſhoots one, and then another, and they fall; and yet the reſt move not, till at the laſt all are deſtroyed. Now let us take heed, leſt through ſome Deceit, Error, or falſe Reaſonings, theſe Birds prove not our Emblem; God's Arrows have been and are abroad, and many have fallen by them; ſome by one, others by another; and yet, though our Lord Chriſt tells us, Except ye repent, ye ſhall all likewiſe periſh, few apply themſelves with ſeriouſneſs to theſe Duties. 'Tis true, Men will ſay, Repentance is neceſſary, and if that prevent not, we are like to be a ruined People; yet themſelves remain ſecure; and the Reaſon lieth in an ungrounded Confidence that they have of themſelves, nouriſhed by ſome Error, Deceit or Falſehood, by means whereof they either ſee not the things they ſhould repent of, and be humbled p. 77for, to be evil; or elſe ſee not their own Danger, tho guilty of them. This will be found true, that whatever Ways and Courſes Men turned aſide into ways of Sin, may betake themſelves unto, for the ſecuring themſelves from Divine Judgments, without Repentance, Humiliation, and Reformation, will avail them nothing. See an excellent Diſcourſe of Dr. Owen's on thoſe words (Luke 13.1, 2, 3, 4, 5.) Repentance and Humiliation iſſuing in a thorough Reformation, would (if not prevent common Calamities from the Land, yet) ſecure our ſelves from them, at leaſt the Evil of them; but Men not exerciſing a due Jealouſie over themſelves, ſee not their own Evils, and thereupon neglect thoſe Duties. Neither can it be ſuppoſed, that while they hold faſt thoſe Errors, Deceits and Falſhoods, by which they have been ſeduced and turned aſide into Sin, they ſhould ſee their Sin, and anſwerably apply themſelves to them, &c. And while thoſe Duties are neglected, they do indeed, however they may flatter themſelves, lie open to Divine Judgments. Now let the Conſideration of what hath been ſaid, awaken us to this holy Jealouſie, and anſwerably make a through and impartial Inquiry into our Ways and Actions: But this ungrounded Confidence acted by Men with reference to themſelves, will prove their ruine; and it's no ſmall Evidence of the Generality of Men's over-acting their Confidence, with reference to themſelves, that ſo few Caſes of Conſcience are brought to them, whoſe Lips ought to preſerve Knowledg. It is a plain Argument, People truſt too much to their own Underſtandings; were there that p. 78Tenderneſs of Conſcience in Profeſſors, that becomes Chriſtians, accompanied with a holy Jealouſie of their own Underſtandings, as more frequent and fervent Requeſts would be put up unto God, that he would teach them what they ſee not; ſo more Caſes of Conſcience would be put unto Men, and more Induſtry would be uſed to find out what is the good and acceptable Will of God, and wherein they fail in the doing of it; and by means of all, Men might and would know both the Plagues of their own Hearts, and Evils of their Lives, which being found out, repented of, and reformed; they would be ſafe, what Evils or Calamities ſoever are coming, whereby though thouſands ſhould fall by their ſides, and ten thouſands at their Right-hand; yet it ſhould not come nigh unto them: See Pſal. 93.7, 8. But,

2. Let us be awakened to a holy Jealouſie over our ſelves, leſt we ſhould have taken up and imbraced any Error, or Deceit reſpecting our ſelves. It is poſſible that a Man that hath a clear and diſtinct Knowledg of the Doctrine of Regeneration, and is able to give an exact Deſcription of it, to ſhew wherein it doth conſiſt, and what a frame and diſpoſition of Heart is produced by it, may have his own Heart wrought to ſuch a Frame, as bears ſo great a likeneſs to the Frame of Heart produced by Regeneration, that he may conclude himſelf to be truly regenerate, when yet indeed and in truth he is not ſo. Now ſuch a Frame of Heart deceives a Man's own Underſtanding; He thinketh himſelf to be ſomething, when he is nothing: he is deluded by the Counterfeit of what he hath a true Notion of in his Mind. So a Man may p. 75put forth ſuch Acts, and perform ſuch Actions, as carry ſo great an Appearance of being true Grace, and truly gracious, as that the he has a notional Knowledg of the nature of Grace, and all the Requiſites to truly gracious Actions; yet is himſelf deceived by them: he ſuppoſes them to be in reality what they carry an Appearance of, when indeed they are but the Counterfeits thereof. A good Nature may be ſo poliſhed by Education and Induſtry, with the ſuperaddition of ſome common Gifts and Operations of the Spirit, that it may ſeem to be truly renewed; and its Productions may look ſo much like the Fruits of the Spirit, that a Man, tho he has a clear Notion of that Change made by the renovation of the Spirit, and of the Fruits of the Spirit flowing therefrom; yet verily thinks himſelf to be renewed, and to bring forth the Fruits of the Spirit, when indeed it is otherwiſe: Thus in reſpect of thoſe, Divines uſually call cloſe or ſecret Hypocrites; a Man may be an Hypocrite, and yet not know it himſelf; the Shews and Appearances of Grace and Godlineſs deceive Men's own Underſtandings. It is often found, that Men of great Knowledg and Orthodox Judgments, are yet deceived in their own Acts and Actions; every Orthodox Divine is not a ſound Chriſtian: Let us then be awakened to a Jealouſie over our ſelves; it's dreadful to have Lamps in our Hands, with a conſidence of having Oil in them, till the time to obtain it is over. But to haſten, Let the Conſideration of Men's proneneſs to Error, awaken us all to a holy Jealouſie over our ſelves, leſt we ſhould have taken up Error inſtead of Truth, and that as p. 80Error and Deceits reſpect Truth, as contained in the Scriptures, or as it reſpects our ſelves; and anſwerably make a through Inquiry, whether indeed we have not ſo done. And if any ſhall ſay, Seeing there is ſuch a Proneneſs in Man unto Error, and conſequently all Men are in danger to miſtake, and take up Error inſtead of Truth, then it is poſſible we may lie under ſome Error or Deceit, after the utmoſt Inquiry we can make. In anſwer, It muſt be granted, that it is poſſible it may be ſo; let me therefore adviſe to three things

1. Labour to intereſt Jeſus Chriſt in the Care of our Souls: Labour to get under his Care, that the prevention of our Ruine, or any Damage we may ſuſtain by Errors, may be his Concern as well as our own. But you will ſay, How ſhall we do that?

Anſw. 1. By committing our ſelves to him, as the Shepherd and Biſhop of Souls; The Poor committeth himſelf to the Lord, Pſal. 10.14. by humble Supplication, that he will undertake the Work for us: See the Pſalmiſt, Pſal. 139. ult.

2. Be not ſatisfied without the Approbation of God himſelf. Content not our ſelves without the ſealings of the Spirit, nor without his bearing Witneſs with our Conſciences, to the Sincerity, Uprightneſs, and Acceptableneſs of our Ways and Actions unto him. Take not up with any thing ſhort of what the Apoſtle had attained unto, a Cor. 1.12.

3. Take the Comfort of what Grounds of hope we have, that through the free Grace of God we are delivered from Errors and Deceits; p. 81yet maintaining a holy Jealouſie over our ſelves, leſt it ſhould be otherwiſe, and anſwerably be ſtill making a more full and through ſearch, whether we are not deceived, and have not taken up Errour inſtead of Truth.

2. Another Uſe I would more eſpecially make of the Doctrine, is, to caution all againſt Errour for the future: Take heed our own Underſtandings do not deceive us, and lead us into Errour; be very wary we are not impoſed upon, either by Satan or Men. Our own Underſtandings are not only dark and weak, ſubject to variety of Miſtakes and Falſe-reaſonings; but there is an Inclination, and ſtrange Proclivity unto Error connatural unto them, and Satan is continually endeavouring to deceive us; and Men have their Slights and cunning Craftineſs, whereby they lie in wait to deceive: Eph. 4.14. Hence great Care and Diligence is indiſpenſably neceſſary unto our Preſervation from Error. Hence all Notions and Sentiments ariſing up in, or ſuggeſted to our Minds, as well as all Doctrines or Practices propoſed to, and preſſed upon us by Men, ought to be carefully weighed and duly examined, before they are imbraced and complied with. and let it be remembred that any Notion, Doctrine or Practice, may be weighed and examined with more Impartiality and Sincerity, before it be imbraced and actually cloſed with, then it can after; while it is only ſuggeſted to the Mind, or looked upon as anothers Opinion or Practice, the Mind may and ordinarily will with more freedom weigh and examine it; but when it is actually cloſed in with, that a Man p. 82hath eſpouſed it as his own Opinion, or as his own Judgment, Self-love will greatly hinder from an impartial and through weighing of, and ſearching into it. And beſides, it is vaſtly more eaſie to reject an Error before it is actually imbraced, than it is to relinquiſh it afterwards. Error once taken hold of, is not eaſily let go again; Error ordinarily is held faſt; and therefore let us be excited to the greater Warineſs and Watchfulneſs againſt Error. When we ſee how ſtrangely tenacious Men are of Error, let that be the Uſe we make of it; think with our ſelves how careful ſhould we be, that we do not take up any Error inſtead of Truth. Oh! how much Prejudice do ſome good Men receive by the Miſtakes and Errors they have unwarily taken up and imbraced! and yet how tenacious are they of them? let them be warnings unto us. It highly concerns us to be very deliberate before we cloſe in with any Doctrine or Practice, eſpecially that differs from thoſe Doctrines and Practices, that have been generally received and walked in by true Saints; and that throughout all Ages, Men's (eſpecially good Men's) over-haſty taking up and imbracing Doctrines and Practices that are propoſed to, and preſſed upon them under the Notion of Truth, without a due uſe of the neceſſary means to find out whether they are ſo or no, has been one of the great Cauſes of the abounding of Errors among Profeſſors. Men having once imbraced an Error, they too commonly are exceeding tenacious of it; and beſides, Conſcience enforceth them not only to be tenacious of it themſelves, but to promote it p. 82among others; and hence it is, that Errors ſo much abound as they do: and therefore I ſay, let us be wary of imbracing Error inſtead of Truth. And to inforce this, together with the foregoing uſe, I would offer two things to Conſideration:

1. The Evil and Sinfulneſs of Error, and conſequently the Provocation it is unto God. Few Chriſtians apprehend there is ſuch an Evil in Error as there is, and that it is ſo provoking unto God as indeed it is, at leaſt that Error as ſuch, and conſequently every Error is ſo evil and diſpleaſing unto God. And therefore that we may be more ſenſible of the Evil and Sinfulneſs of Error, let theſe four things be conſidered:

1. That Error blots and defaces the Image of God in Man; the Image of God in Man, is Man's Conformity to, and Reſemblance of God, which reſpects his Underſtanding, as well as his Will and Affections: Hence the Image of God in Man is ſaid to conſiſt in Knowledg, as well as in Righteouſneſs and true Holineſs: Col. 3.10. Eph. 4.24. compared together: We are renewed, (ſaith Davenant) according to the Image of God; Cum illuſtrantur & ſanctificantur omnes Potentiae & Inclinationes Animae noſtrae. All Error ſuppoſes a Defect in Knowledg, or is an Effect of Ignorance; Ye err, not knowing the Scriptures, ſaith our Lord Chriſt. Hence through Error Men come ſhort of the Glory of God, as well as through any defect in their Sanctification; and all Defects or Blots in the Image of God in his People, are ſinful and diſpleaſing to him.

p. 842. Errordefiles the Nature of Men, as well as any moral Evil; Error it's true, being in the Underſtanding, it primarily defiles the Underſtanding; but as it proceeds from affected or voluntary Ignorance, it defiles the Conſcience; yea, it diffuſes a Defilement throughout the whole Soul. Hence the Apoſtle, having a peculiar reſpect to erronious Perſons, tells us, They have their Minds and Conſciences defiled: Tit. 1.15.

3. That as Error it ſelf is a Sin, and is uſually, if not always, an occaſion of ſome other Sin, either of Omiſſion or Commiſſion: ſo both Error it ſelf, and thoſe Sins occaſioned by it, are lived impenitently in; Men humble not themſelves for ſuch Sins. Now Sin, tho it be a Sin of Ignorance, eſpecially when that Ignorance is voluntary, being lived impenitently in, may be greater and more provoking unto God, then other Sins are, that are of a more heinous Nature in themſelves, that men through the violence of a Temptation, or the ſtrong workings of a particular Luſt, are over-taken with, but are not perſiſted in.

4. Errors break that Unity that ought to be, and God delights to ſee among his People. God would have his People to be of one Mind and one Judgment: Now Error breaks this Unity, whence variety of Evils uſually iſſue. And let it be obſerved, that though the difference in Mind and Judgment among Chriſtians, will not excuſe any in whom thoſe Evils, occaſioned by, or ariſing from them, are found; yet they will be eminently charged upon thoſe on whoſe part the Errors lye. But,

p. 85Secondly, The other thing I would offer to Conſideration is this, That by how much the greater the Proviſion God has made, is, and the more full the Means he has vouchſafed for our coming to the Knowledg and preſervation in Truth are, by ſo much the more ſinful and provoking are Errors. Now conſider what Proviſion God hath made for, and what Means he vouchſafes to us in theſe Lands.

1. He has given us his Word, and that in our own Language, we may daily read in, and converſe with it.

2. He hath conſtituted a Miniſtry, raiſes up Men, and furniſheth them with Gifts ſutable for that Office, and that with reference to our Guidance into, and Eſtabliſhment in the Truth, Eph. 4.11, 12, 13, 14.

3. God hath given his Spirit to abide with his Church here upon Earth; Joh. 14.16. Hence by Prayer we may obtain his Teachings, and that is one of the great ends, with reference unto which he is given to, and left with the Church: Joh. 16.13. Yea, God gives his Spirit to dwell in every individual Believer, and that with reference to the ſame end; But ye (ſaith the Apoſtle John, ſpeaking unto Saints) have an Ʋnction from the holy One, and ye know all things; that is, all Truth neceſſary to be known; 1 Joh. 2.20. The Apoſtle ſpeaks of them, as tho actually knowing all things. The Scripture ſometimes ſpeaks of that as true de facto, which on many accounts either ought to be, or may be ſo; as if he ſhould ſay, ſuch an advantage you have by that Ʋnction you received from the holy One, to know all things; that it may well p. 86be ſuppoſed of, and expected from you, that you do indeed know all things. There can hardly be any Error imbraced by a Believer, but it muſt be through his own Default.

4. God works providentially with reference unto our Guidance into, and Eſtabliſhment in the Truth. The Providences of God, as they are deſigned for; ſo, if wiſely obſerved and well improved, would highly conduce to our Guidance into, and Eſtabliſhment in the Truth. I will guide thee with mine Eyes, ſaith the Lord to a righteous Man, Pſal. 32.8. But here is Man's Miſery, God ſpeaks once, yea twice, (viz. by his Works), but Man perceiveth it not. Now then God having made ſuch Proviſion, and vouchſafed ſuch a Sufficiency of Means for our Guidance into Truth, and preſervation from Error, our Errors muſt needs be greatly aggravated, and conſequently more provoking unto God. How careful then ſhould we be, to free our ſelves from Error? How diligently ſhould we inquire, Whether we have not already taken it up, how wary ſhould we be for the future, that we do not take up Error inſtead of Truth? I ſhall cloſe this with that of Solomon; Buy the Truth, and ſell it not. But one word more.

Laſtly, In caſe God has of his free Grace inſtructed us in Truth, and preſerved us from Error, let us praiſe the Mercy, and be exceeding thankful for it. God has done great things for us, conſidering the Multiplicity of Errors that now are abroad.

THE Covenant of Circumciſion, THE Covenant of Grace.

OR, That that Covenant eſtabliſhed with Abraham, Gen. 17.7. is the Covenant of Grace, clearly and fully proved.

Wherein the Miſtake of Mr. Nehemia Cox, in his Hiſtorical Account of the Foederal Tranſactions of God with Abraham, are rectified, and the Foundation laid in that Covenant, to the Covenant-Intereſt and Baptiſm of the Infant-Seed of Believers more fully confirmed.

By J. Whiſton, Miniſter of the Goſpel.

And he gave him the Covenant of Circumciſion: ſo Abraham begot Iſaac, and circumciſed him the eight day:

Acts 7.8.

LONDON; Printed by J. D. for Jonathan Robinſon at the Golden-Lyon in St. Paul's Church-Yard, 1682.