〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
THE Spiritual Vertigo: OR TURNING SICKNESS OF Soul-Unsettlednesse IN Matters of Religious Concernment.  
The Nature of it opened, the Causes assigned, the Danger discovered, and Remedy prescribed.  
As it was lately delivered to the Church of God at Great YARMOUTH, By JOHN BRINSLEY, Minister of the Gospel there.  
And now presented unto a Public View, as a needful Antidote against the Infection of those divers and strange Doctrines, wherewith in these unsettled Times many (possibly wellmeaning, but) unwary and unstable souls are carried about, to the great disquietment of the Church, the dishonour and prejudice of God's true Religion, the hazarding of others, and eminent endangering of their own Souls  Jam. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 4. 14. That we henceforth be no more children, tossed to and fro, etc. Rom. 16. 17. Now I beseech you, Brethren, mark them which cause Divisions and Offences, etc. 
London, Printed for Tho. Newberry, and are to be sold at his Shop in Cornhill near the Royal Exchange, 1655.   

TO All the Fixed STARS in England's Horizon, Whether Ministers or others, who in these loose and unsettled times, do yet (through Grace) remain stable as to matters of Religious concerncernment. Specially those in the Town of Great YARMOUTH.  
(Highly and deservedly honoured in the Lord,)  
YOu see what Matters they are I have here to deal with; Not Civil, but Religious: The former of these I leave to the wise Providence of that Most High, who ruleth in the Kingdom of men, and giveth it to whomsoever he will, Dan. 4. 17. The latter I look upon as properly within the Sphere of my sacred function. And being so, I have taken occasion to deal therewith according to the exigence of the present Times: which being themselves unstable, are apt to render those that live in them like unto themselves, as the Ship doth the Passengers that are embarked in it. Hence is it that vertiginous distempers (as to a secondary cause of them,) are grown so Epidemical in this our Climate at this day; that in this our Heaven (so the Church is frequently styled in the Book of Revelations) there should be so many Planets, wand'ring Stars (it is St. Jude's word, Judas 13.) to be seen in every quarter of it; so many every where carried about with divers and strange doctrines, to the no small disquietment of the Church, the high dishonour, and great prejudice of God's true Religion, with the eminent endangering of their own souls. That you are not in this number, this you owe to that Grace, by which the Heart of man is established. And that you may not be so, is my design in this Treatise: wherein I have, according to my weak skill, done (or at least endeavoured to do) what becometh a spiritual Physician, Opened the Nature, assigned the Causes, discovered the Danger of, and prescribed a Remedy proper and Sovereign for, this Malady. And these my good Intentions I do here present to a public view; desiring (what I do not wholly despair of) that they may be in some degree useful and successful, if not for the reclaiming of those who are already turned aside from the way of truth, yet for the preventing of the like deviations in others. Which that they may be, let them not want the additional Ingredient of your Prayers: For which I shall rest  
Yours obliged to serve you in the Gospel of Jesus Christ, joh. Brinsley. Yarmouth, March 19 1654.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE Spiritual VERTIGO; OR TURNING SICKNESS OF SOUL-UNSETTLEDNESSE IN Matters of Religious concernment.  Heb. 13. 9 Be not carried about with divers and strange doctrines; For it is a good thing that the heart be established with grace, etc.] 
IT is not for nothing that the 
Ministers, Watchmen.  Prophets, the Ministers of God in the Language of the Old Testament are sometimes called by the name of Watchmen. Son of Man, I have made thee a Watchman, (saith the Lord to his Prophet Ezekiel) Ezek. 3. 17. What the Watchman's Office is, it is not unknown; viz. to stand upon the Watch-Tower, to look out for, and give warning of approaching dangers, or Enemies. And such is the office of the Ministers of God; Thus to watch for the souls of men, (which is their proper work, as the 17. verse of this Chapter sets it forth, Obey them that have the oversight over you, etc. for they watch for your souls), to look out and descry what spiritual dangers do threaten them, and to give timely warning of them. Son of man, (saith the Lord to that Prophet in the place forecited, Ezek. 3. 17.) I have made thee a Watchman unto the house of Israel, therefore hear the Word at my mouth, and give them warning. This did that Apostle who is commonly reputed the Penman of this Epistle, the Apostle St. Paul. He made this his work to warn others. So he tells the Elders of Ephesus at Miletum, propounding himself unto them (as to all other Ministers of the Gospel), as a pattern for their imitation, Act. 20. 31. Remember (saith he) that by the space of three years I ceased not to warn every one night and day with tears. And writing to his Colossians, he inculcates the same, telling them how this was one thing which he ever had an eye at in his preaching of Christ; Whom we preach, (saith he) warning every man, Col. 1. 28. And this is the design which myself have upon you at the present.  
God having by his Providence and 
Occasion of taking up this Text.  Ordinance set me as a Watchman in this place, my desire is to approve myself faithful in discharging that trust committed unto me, by giving a seasonable warning unto you of that which may endanger your souls. I presume there are few, or none of you, but take notice of a flood of dangerous and soul-destroying errors, which in these unsettled times have broke in upon the Church of God in this Nation. Some of which have already entered in at these gates; and others in all likelihood are treading upon their heels, ready every day to follow them. Now upon this account it is, that I have singled forth this portion of Scripture, wherein the Apostle giveth the like Caveat to his Hebrews, that I intent to you; forewarning them of the like danger, willing them to beware of it. [Be not carried about with divers and strange doctrines;] Then seconding and backing 
Parts Caution. Reason.  that Caution, that Admonition with a Reason of it, wherein also he comprehends an Antidote, or Remedy against it. [For it is a good thing that the heart be established with Grace.] These are the Parts of the Text, which by God's assistance I shall handle distinctly; beginning with the first; the Precaution, or Admonition,  
Be not carried about with divers and 
Part 1. Admonition, or Caution.  strange Doctrines.] Wherein (for the better handling of the words) we may take notice of two things; The Affect, or Malady, and the Ground or Cause of it. The Affect or Malady, a spiritual 
wherein the Malady, 'Cause of it.  Vertigo, or Giddiness, [Be not carried about]. The Ground or Cause of it, [Divers and strange Doctrines]. Touch we upon these severally by way of Explication; beginning with the Affect or Malady itself.  
Be not carried about]. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1. The Malady. Sic etiam Chrysistomus. Hom. 13. ad loc.  (saith the Original); which some Manuscripts (as both Beza and Grotius take notice of it) read, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be not carried away. So the vulgar Latin (therein following the Syriack) renders it, Nolite abduci, Be not led, or carried away: Or be not transported beyond the truth, and yourselves. Or Ne insanite (as Grotius expounds it), Do not dote, be not frantic and mad. So he observes the word to be used by the Seventy, 1 Sam. 21. 13. where it 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is said of David, that he feigned himself mad; distracted, frantic. A sense which will very fitly suit with the Apostles meaning in the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be not distracted. made frantic and mad with divers and strange doctrines.  
So it is with some Errors, some 
A madness to embrace some Opinions.  Heresies; It is even a Madness to embrace them. As it was in the doting Prophet Balaam, who would still go on in his way, in attempting to curse the people of God, though expressly contrary to the mind of God, until such time as the brute and dumb creature reproved and convinced him, this was in him no other but Madness. So the Apostle St. Peter expressly termeth it, 2 Pet. 2. 16. The dumb Ass (saith he) speaking with man's voice, forbade the madness of the Prophet. Even so fareth it with many Heretics, as of former ages, so in the present times, who have broached and maintained divers Opinions and Doctrines so clearly and expressly contrary to the revealed will of God in the Scriptures, as that it can be accounted no other then Madness in them: A plain evidence that they have been, and are besides themselves. This was that which Festus thought and said of Paul, when he heard him preaching of such strange doctrine, such as he had never heard of before. He cried out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Paul thou art besides thyself, Act. 26. 24. And truly, what he spoke ignorantly and falsely, we may say it knowingly and justly of some Heretics in this and former Ages: when we hear of their strange, monstrous, and unheard of Doctrines, so expressly contrary to the word of truth, we may without any breach of Charity conclude they are besides themselves, they are Mad. So was that old Heretic accounted 
Manicheus insaniam sundens. Vide August. de Haeres. & contra Faustum.  in the ancient Church, whom the Greeks alluding to his Persian name Manes (as if he had Omen in Nomine) called Manicheus, which signifieth (as Augustine interprets it) a Madman, or one pouring out of madness: which they did in reference to his many strange and mad Opinions, he being a very sink of Heresy, in whom most of the Errors of former Ages from Christ's time to his were concentred and met together. And truly such there have been in the Ages after him, almost in every age some, whose opinions have been so wild, so monstrous, that men cannot conceive, that had they not been given up at least to a spiritual distraction and madness, they would ever have embraced them, or harkened to them. And I wish I might not so truly speak it, that some, yea many, such there are to be found at this day in this poor distracted Nation, concerning whom I think it were the greatest piece of Charity that we can exercise towards them, to pass this Censure upon them, that they are besides themselves, under a Spiritual, if not Corporal distraction: which if they were not, they would never do as they do, nor say as they say.  
And indeed it is the nature of divers 
Divers and strange Doctrines apt to distract those that harken to them.  and strange doctrines, if men will hearken to them, to make them so; to distract them, to put them besides themselves; even to make them mad. A truth I think never more sadly verified then in and by the experience of this Age and Nation wherein we live: wherein many of the Ancient Heresies which have been dead and buried, and lain rotting in the grave of oblivion for many hundreds of years, are now revived and raised up again; insomuch that many by reason of those ghostly and ghastly apparitions coming out of the bottomlesse-pit of hell, and walking so freely abroad without check or control even at noonday, are (as I say) even scared out of their wits, plainly, according to that sense of this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being distracted, put besides themselves.  
But I shall not fasten upon that reading 
The Ordinary reading accepted.  of the word, though (as I said) proper enough to the Apostles meaning in the Text. The generality of Copies read it as our Translation renders it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ne circumferimini, Be not carried about. Verbum Paulinum (saith 
Pareus ad Text.  Pareus upon it): A word used sometimes by the Apostle St. Paul. So we find it in that Text, which running Parallel with this, will let some light into it, viz. Ephes. 4. 14. That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ne circumferamur, Not carried about. And so the word 
Beza Gr. Annot. in loc.  here is most properly read, as Beza rightly collects from the opposition betwixt this Verb and that other in the following clause. Be not carried about, but be established. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Establishment to Unsettlement.  
So reading the word, come we in the 
Sense of the word expounded.  next place to inquire concerning the sense and meaning of it.  
Be not carried about]. A Metaphorical 
A Metaphor fetched from divers heads.  expression, very fitly setting forth the nature of this Malady, the unsettledness of some Christians, who harkening to divers and strange doctrines, are carried to and fro, and carried about. The Metaphor I find derived and fetched from divers heads. Pareus writing upon the Text, giveth me the choice of two.  
1. It may be taken from a Wheel, 
1. From a Wheel. Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaphoram habet a Rotan, quae continuo motu circumacta, parts summas & imas semper commutat, et nunquam consistit: vel à stipulis quas ventus hinc inde in gyrum versat. Paereus in Text. A Wheel a lively Emblem of Inconstancy.  which is turned round, and carried about; which it is either by its own motion, or by the hand that moveth it. A lively Emblem of Inconstancy, and unsettledness. David imprecating the implacable Enemies of God and his Church, maketh use of this expression; O my God, make them like a wheel, Psal. 83. 13. A Wheel being set upon a declivity, the side of a hill, it is restless, never leaving rolling and turning till it come to the Bottom. And such a condition David there wisheth to those his, and Gods enemies; that they might have no rest or peace; but as they were instruments of disquiet to others, so they might have no quiet themselves; but that being set in slippery places, they might be cast down to destruction (as elsewhere he speaketh, Psal. 73. 18.), still rolling downwards, till they came to their own place, the bottom of Hell. And truly such is the condition of some poor unstable souls; who are ready to follow every new doctrine, and way; they are like a wheel, which turneth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heinsius ad Text. ex Hesichi●.  round (which is the proper signification of the word in the Text): So do they with the times and places wherein they live. Being now of this mind, then of that. Up and down. Even as the wheel, which turning round hath now this spoke uppermost, than another, and then another, until at length that which was uppermost cometh to be lowest, Even so is it with them in matter of Opinion and practice. Up and down. Now crying up this doctrine, or this way, as the truth and way of God: And soon after decrying, renouncing, disclaiming, trampling upon it. Now joining in fellowship and Communion with this Society; soon after, without any just cause, falling off from that to another, and from that to a third; and so going on till it may be not knowing whither further to go, either they come round again, re-imbracing their first love, or else (as the sad experience of the present times tells us) they come to trample all Religion under their feet.  
And such wheels how many in this 
The worst kind of wheels, temporising Apostates.  Nation at this day? unstable Christians. Amongst whom some there are, (whom I look upon as the worst kind of them) who instead of serving the Lord, serve the times (and that in a far other sense then ever the Apostle meant it, if we should read that Text, as some Copies do, Rom. 12. 11. which for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for serving the Lord, serving the time), turning about with them: embracing and following those opinions and ways which the times smile upon; and which may be any ways advantageous to themselves in point of Credit or Profit.  
Such a Wheel was that notorious 
Ecebolus infamous for turning with the Times. Ecebolus Sophista ad mores Imperatorum mutabat Religionem. Are 't▪ add Text.  Apostate and Changeling, Ecebolus, or Ecebolius (taken notice of by Aretius' writing upon the Text), the Constantinopolitan Orator, of whom Ecclesiastical-Histories make frequent mention, telling us how he still turned round (as we have seen some fanes do) under the Crown, conforming his Religion to the Religion of the Prince, the Emperor for the time being, being one while a Christian, than a Heathen, than a Christiah again; for which at length he grew not more infamous to others then to himself; insomuch that being 
Prostratus ante Templum dicebat, Calcate me sa 'em insipidum. Aret. ibid. vide Socratis Histor. Eccl.  convinced of the evil of his way, he came and cast down himself at the Church-door, at the feet of those Christians who had continued constant in their Profession, bidding them to tread and trample upon him, Calcate me insipidum salem, Tread upon me unsavoury salt, worthless creature, good for nothing. Such was he in his own apprehension. And (truly) this is that which such Weathercocks, such Time-servers. such Turncoats must look for. However for the present they may by this politic practice of theirs in changing their coat save their skin, escape some sufferings, and gain some temporal advantages, yet in the end they will come to be justly accounted and looked upon as unsavoury salt, neither owned by God, nor his people. Which let it make all you that hear it afraid of it. Take heed that ye be not thus carried about, turned about as wheels. This is a first head from whence this Metaphor in the Text may be derived.  
A second is from Chaff, which being 
2. Chaff▪  a light empty husk is carried to and fro, and whirled about with the wind. That is another of the Psalmists Imprecations, Psal, 35. 5. Let them (saith he, speaking of the Enemies of God) be as Chaff before the wind; which our new Annotation explains, Let them be smitten with the spirit of Giddiness. And the Prophet Isaiah, setting forth the doom of Israel's Enemies, maketh use of the like expressions, Isai. 17. 13. God shall rebuke them, and they shall flee afar off, and shall be chased as the chaff of the Mountains before the wind, and like a rolling thing before the whirlwind]. Lively expressions of a total rout, of an utter dissipation. Chaff being (as I said) only an empty husk, it flieth before the wind. So doth the Chaff upon the floor, in the valley; much more chaff upon the Mountain; where the wind hath more force, there being nothing to restrain the violence of it, or to stop or stay the thing which is driven before it. And like a rolling thing] Like Thistledown, (so the Margin in our new Translation readeth it) than which nothing is lighter. Or (as some others render it) Sicut pulvis rotatus, as dust whirled about with the whirlwind. Such a condition is there threatened to Israel's enemies in a Temporal way.  
And (truly) even such is the Condition 
Empty-soules like Chaff.  of some poor unstable souls in a spiritual way. Thus are they carried about, and carried away. Being but Chaff, having in them only an empty husk of a formal profession, wanting the kernel, the truth of grace, not having in them the Root of the matter (as job phraseth it, job 19 28.), they are carried about with the wind of every Tentation. Being as light as the Thistledown, having no substance or solidity in them, they are tossed to and fro with every breath of wind that bloweth upon them. Both these are very apt and elegant Similitudes, fitly explaining and illustrating the force and meaning of the Phrase in the Text.  
But besides these, there are two other (which our new Annotation putteth into my hand) no less apt and proper then either of those. The one is of the Waters of the Sea; the other of the Clouds of the Air: Both which are carried about by the wind, now this way, now that way. Such are the waters of the Sea; never standing still, especially if there be any wind stirring: whence it is that water is made an Emblem of Instability; Unstable as water (saith jacob of his son Reuben, Gen. 49. 4.) And for the Clouds of the air, especially if they be light and empty, wanting those libramenta, those Ballancing which the Lord speaketh of to job, Job 37. 16. how are they carried about from one quarter of the heavens to another? And even such is the condition of some unstable souls.  
They are, in the third place, like the 
3. Waves of the Sea.  Waters or waves of the Sea. That is St. James' comparison, jam. 1. 6. He that wavereth (saith he) is like a wave of the Sea, driven with the wind and tossed. So are the waves of the Sea; by the force of the winds they are driven to and fro, carried sometimes this way, sometimes that; one while lifted up to Heaven, and by and by depressed again as low as the Deep. And even so fareth it with unsettled spirits; they are still fluctuating to and fro, up and down; now of this mind, this opinion, this Judgement, this Resolution, then of that.  
Or (in the fourth place) like the 
4. Clouds of the Ayr.  Clouds of the Ayr. That is St. judes' comparison, ver. 12. of his Epistle, where speaking of some Heretics sprung up in his time, among other Characters which he giveth of them, he calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Empty Clouds; Clouds without water carried about of winds. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word is the same with that in the Text. Carried about.  
Here is then a fourfold head from whence this Metaphor may be derived. And to some one or more of these I conceive our Apostle here to allude in the Text, whilst he giveth this Caveat to his Hebrews, that they should not be thus carried about. Be not carried about, as Wheels, as Chaff, as Waves, as Clouds. And thus I have shown you the Affect, or Malady itself. Spiritual unsettledness.  
Come we (in the next place) to take notice of the Ground, or Cause of it; which we have in the words following.  
With divers and strange Doctrines]. 
The Ground or Cause of this Malady, A wind of Doctrine.  Here is the wind which carrieth about these Waves, these clouds. A wind of Doctrine. So the Apostle calleth it in that place, to which I have had, and shall have frequent recourse, Eph. 4. 14. Be not carried about with every wind of Doctrine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Every wind. An elegant Metaphor (saith Calvin upon 
Pulchra metaphora, dum omnes hominum doctrinas, quibus ab Evangelii simplicitate distrahimur, appellat ventos. Calvin. ad loc.  it) fitly expressing the nature of all those doctrines of men (as the Apostle calleth all false doctrines, Col. 2. 22.) which draw men aside from the simplicity of the Gospel; whatever they may seem to be, what noise soever they may make in the ears of those that harken to them, and how prevalent soever they may be with them, yet they are but wind, vain and empty speculations.  
And concerning this wind it is, that our Apostle here (as elsewhere) warneth Christians, that they should take heed of being carried about with it. Hence is that natural disease in the Head, which we call a Vertigo, the Turning Sickness or Giddiness; it is caused by wind, by flatulent vapours affecting the Brain. And from a like cause many times is this spiritual Vertigo, the unsettledness of Christians in the matters of God; They are turned and carried about with this wind of Doctrine.  
But what Doctrine? That we have 
False and Heretical, called divers and strange Doctrines.  here set forth by a twofold Epithet: Divers and strange Doctrines. Two words (as Lapidee noteth upon them) fitly agreeing to False and Heretical doctrines: Which are,  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Various, divers. So they 
1. Divers. Nec sibi nec veritati consentaneae, Pareus in Text.  may be said to be, in as much as they differ always from the truth, and often from themselves.  
1. Always from the Truth. Being 
1. Always differing from the Truth.  no other but Lies. So Paul calleth Heretical doctrine, 2 Thess. 2. 11. a Lye. And speaking of Heretical Teachers, he calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, teachers of lies, 2 Tim. 4. 2. And so, Divers. Truth (as Aquinas notes upon the Text) 
Cum veritas consistit in medio, cujus est unitas, etc. Doctrina ergo fidei una est, etc. Aquin. Com. ad loc.  is but one, being like the Centre; Errors are many, like the several points of the Circumference; which as they all differ from the Centre, so one from another. And so do Errors; all differing from the truth, which is but one; they differ betwixt themselves.  
2. Yea, and often differ from themselves. 
2. And often from themselves.  Such is the guise of Heretics, having no sure ground to stand upon, they are often flitting, running from one Error to another; they do not sibi constare; but are often inconsistent with themselves, self-contradicting, saying and unsaying with the same breath; denying and destroying that by Consequence, which positively they assert and maintain: Thus false doctrines are said to be Divers. And,  
2. Strange, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So termed again 
2. Strange.  in a like double respect. Being strange to the Scriptures, and strange to the Church.  
1. To the Scriptures, not to be found 
1. To the Scriptures.  in the Canon of the Old or New Testament; Not known to Christ or his Apostles. Were they alive again they 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. ad loc.  would be strange to them. They preached no such doctrine. They are no other but humane Inventions, Commandments and Doctrines of men (as the Apostle calleth them in the place forecited, Col. 2. 22.); not delivered by God in his Word, but invented by men. And being so, they may upon that account well be called strange, having no acquaintance with the Scriptures.  
And, secondly, strange to the Church. 
2. To the Church  Such Doctrines as the true Church either never heard of, or at least never owned, never acknowledged. New Doctrines. Such was Paul's doctrine to those Athenian Philosophers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as they call it) A new doctrine, Act. 17. 19 whereupon they charge him to be a setter up of strange gods, vers. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Strange deities; and a bringer of strange things to their ears, vers. 20. Strange, because new. And such are Heresies unto the true Catholic Church of God; either not known to it, or not known by it. And upon that account may well be called strange.  
Now concerning such doctrine it is 
The Apostles Caveat to his Hebrews: Not to be carried about with such doctrines.  that the Apostle here giveth this Caveat to his Hebrews, that they should take heed of being seduced, of being carried about with them. Be not carried about with divers and strange doctrines.]  
A useful, a needful Admonition. So 
A useful Admonition at that time upon a double account.  it was to the Church at that time when the Apostle gave it. And that in a twofold regard: 1. In regard that some such doctrines were then abroad. 2. Some Christians were then carried about with those doctrines. Both which are insinuated in the Text. And so it was.  
1. Some such Doctrines were then 
1. Such doctrines were then abroad.  abroad in the world, Divers and strange doctrines. Such was that doctrine which was then preached by the false Apostles, whose design was to make a mixture of the Law and Gospel, to join them both together; pressing the Observation of the Mosaical Law, not only the Moral, but Ceremonial Law, as necessary to Justification and salvation. This did some and many in Paul's time; who placed a great part of Religion in Ceremonial Observances. Such were those Ordinances which he speaketh of, Col. 2. 21. where he blameth his Colossians for dogmatizing, for complying with the false Apostles in subjecting themselves to them; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Why are ye subject? How is it that ye suffer yourselves to be so enthralled unto such doctrinal Errors, and superstitious Rites and Observances, viz. Touch not, taste not, handle not?] These were the prescriptions and injunctions of those false Teachers; who by crying up these Ceremonial Rites, corrupted the minds of those that would hearken to them, from the simplicity that was in Christ (as he speaketh, (2 Cor. 11. 3.), drawing off the hearts of Christians from looking only unto Christ, and the free grace of God in him for Justification and Salvation.  
And this was one of those doctrines, those divers and strange Doctrines, 
The Ceremonial Law cried up by false Teachers.  which our Apostle here in the Text hath an eye at. So much we may collect from the latter Clause of the verse; where he saith, It is good that the heart be established with grace, not with meats.] i. e. Not with the choice of meats, and drinks; using of some as clean, abstaining from others as unclean, under which (by a Synecdoche) he comprehendeth all other Ceremonial observances (as I shall show you hereafter). This did some of the Teachers of those Times press upon Christians; therein teaching them a Doctrine divers from, and contrary to that which Paul had before taught; which was, that the Kingdom of God is not meat and drink, Rom. 14. 17. The Kingdom of Christ under the Gospel did not consist in such outward observations.  
And besides this there were at that time sundry other Doctrines abroad of like nature; Divers and strange Doctrines. Such were those which Saint jude speaketh of, verse 4. of his Epistle, (jude 4.) There are certain men (saith he, speaking of false Teachers) crept in unawares]: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subrepserunt, subintroierunt; they came in closely and covertly, coming underground, as pioneers do, who sometimes enter a City by a Mine, while the guard is standing upon the Walls. So did they insinuate themselves into the Church, coming both unlooked for, and unsent. Not expected, or suspected by the Church; nor yet sent by God; but taking the Ministry upon them of their own heads (as our New Annotation paraphraseth upon that word). And so entering 
Gospel-Liberty turned into Carnal Licentiousness.  what did they? why (among other things) they turned the grace of God into Lasciviousness, and denied the only Lord God and Saviour jesus Christ. Both these they did; and that as by their practice, so by their Preaching. Under a pretence of crying up Gospel-liberty, and advancing the free grace of God in the pardoning of sin, and justifying of sinners, they set open a wide door to all kind of sensuality. So turning Evangelical Liberty into Carnal Licentiousness. And they denied the only Lord God, and their Saviour jesus Christ]. Such St. Peter had foretold of, 2 Pet. 2. 1. But there were false Prophets among the people (saith he, meaning the people of Israel under the Old Testament), even as there shall be false Teachers among you (you Christians under the New) who privily shall 
Christ denied.  bring in damnable Heresies, even denying the Lord that bought them. And what he foretelleth, St. jude (having an eye to that Prophecy, as he hath almost throughout his whole Epistle unto that second Epistle of St. Peter; the one being looked upon but as a kind of abstract and summary of the other) shows how even in his time it was come to pass. Such false and Heretical Teachers then there were, who denied the Lord that bought them; denied the only Lord God, and their Saviour jesus Christ: denied Christ to be God, who having paid a price in itself sufficient for them, and being their Master and Saviour by an outward profession, they ought to have owned him. But they denied him: And that as by their deeds, so by their doctrines.  
This among others did thnt Simon, 
Simon Magus the Father of Heretics.  of whom we read, Act. 8. who was in his time, and still is, famous, (or rather Infamous) for three things; his Sorcery, his Simony, his Heresy. His Sorcery, for which he was admired by the people, who cried him up for little less than a God (This man (say they) is the great power of God, vers. 10.); and was afterwards called for distinctions sake by the name of Simon Magus, Simon the Magician. His Simony, in offering money to purchase the Holy Ghost, the extraordinary and miraculous gifts of it, from the Apostles, vers. 18. from whence it is that that Sin (for such a sin still there is, what ever the present Times think of it) beareth his name, being called Simony. And lastly, his Heresy, for which he is no less famous in Ecclesiastical, then for those two other in Sacred story. He being the Father of Heretics (as he is called), the first Apostate under the Gospel, who broached and maintained divers Blasphemies, and damnable Opinions; Among other, 
Vide Augustin. de Haeresib.  denying the Trinity, and denying any other Christ but himself; affirming himself to be the true God, (as afterwards he was accounted at Rome, where (through the just Judgement of God giving them up to that strong delusion, that they should believe a lie), they who who in the days of Tiberius would not acknowledge the Divinity of Christ, yet soon after in the days of Claudius▪ erected a Statue to this Impostor with this blasphemous Inscription, Simoni Deo Sancto, To Simon the Holy God. Thus did he bewitch the people, as by his Sorcery, so by his Heresy. Wherein he being the Ringleader, wanted no followers. Divers there were who within a few years after, when he was gone off from the Stage, stepped up in his room; owning most of his opinions, and adding to them many other no less monstrous and absurd. Such was Menander, and Ebion, and Cerinthus; The last of which was that Heretic, with whom St. john is said to have refused to enter into the same Bath; and who is the reputed Father, the first Author of the Millenary opinion concerning the temporal Kingdom of Christ upon earth after the Resurrection, wherein his Subjects should live in the full enjoyment of all kind of carnal and sensual pleasures and contentments.  
These and some other Heretics and 
Heresies in the first age, in the Apostles times▪ Hymeneus and Philetus.  Heresies did the first age bring forth. Among whom St. Paul taketh notice of two, Hymeneus and Philetus by name, who (among other Errors, as Error seldom goeth alone) denied the Resurrection of the Body, (as Simon Magus 
Augustin. de Haeresib.  is said to have done before them) saying, That the Resurrection was passed already, 2 Tim. 2. 17. acknowledging (as is probable) no other Resurrection, but that of the Soul, or of the Church in the Renovation, the new state of it under the Gospel.  
Besides these, St. john maketh mention 
The Sect of the Nicolaitans  of another Sect, notorious in his time, the Sect of the Nicolaitans (so called from Nicolas, one of the seven Deacons, mentioned, Act. 7. the reputed Father of them, whether justly or no, is a question). This he doth once and again in that one Chapter, Revel. 2. First telling the Church of Ephesus to her deserved commendation, that she hated the deeds of the Nicolaitans, ver. 6. then charging it upon the Church of Pergamus as no small blemish to her, that she had them (some of her Members) which held the doctrine of the Nicolaitans, ver. 15▪ what that doctrine was, Scripture is silent; but Ecclesiastical Histories with one consent tell us, it was the renouncing of a Conjugal propriety betwixt man and wife, and so allowing a promiscuous community; at which door broke in many other horrid enormities not fit to be named amongst Christians.  
To them soon after succeeded that 
The Gnostics too like some in the present Times.  impure and infamous brood of the Gnostics, who were indeed the same Sect under a divers name, calling themselves by that name, Gnostics, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth knowledge; which they of that Sect pretended to above all others, who had either gone before them, or were contemporaries with them: Such high thoughts had they of themselves, (as for the most part Heretics are not wanting in that way); and thereupon gave themselves that proud title. Whereas in truth those other styles were far more proper, which (as Augustine tells us) were given them by others, who called them Borboritae, or Coenosi, Men given over to wallow in the mire and filth of all kind of abominable uncleanness. Such was their practice, and such was their Doctrine.  
I might here yet go on, and (following the tract of Ecclesiastical History) show you what a flood of like monstrous errors after these broke in upon the Church. The Golden Age of the Apostles and Evangelists being spent, then how did false Teacher's crowd in amain, infesting the Church, and assailing the truth almost in every part of it? broaching and venting divers and strange doctrines; some, and many of which were so strange, as it cannot but amaze and astonish any Christian head or heart to hear of them. A Catalogue whereof is left to posterity by Epiphanius and Augustine, and some other of the Ancients. But I shall not trouble you with any more of them. This being enough, as to our present purpose, that such doctrines were then abroad; some of them come upon the stage already, and others pressing after them.  
Which latter also our Apostle Saint 
False Teachers foretold of.  Paul (if so be that he were the Penman of this Epistle, which for the present I shall yield) took notice of. So much he telleth the Ephesian Elders at Miletum, Acts 20. 29. I know (saith he) that after my departure from you shall grievous Wolves enter in among you. What Wolves were these? Why, two sorts of them. First, bloody Persecutors, whom he calls Wolves, and grievous Wolves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being like those Lupi vespertini, the evening Wolves, which the Prophet jeremy speaketh of, jer. 5. 6. which should not spare the flock, but make a prey of the poor Lambs of Christ, sucking their blood. Such Wolves there were many after Paul's departure (his dissolution) in that Neronian persecution, and others following it. But besides these, there was another kind of Wolves, whom Paul looked upon as no less dangerous, if not more. And those were white Wolves, Wolves in sheep's clothing. So our Saviour describeth false Prophets, Matth. 7. 15. Men who had fair and promising outsides, specious appearances of a harmless innocency; yea, and pretenders (it may be) to a more than ordinary piety; but inwardly (saith he) they are ravening wolves; such whose design is to make a prey of the souls of men, to destroy them by their false doctrines. Now such also the Apostle took notice of, that they should come after his departure. So he tells them there more plainly in the verse following, vers. 30. Also of your own selves shall men arise, speaking perverse things, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, preaching false and heretical doctrines▪ cross to the truth, and wrested contrary to the mind of God in the Scriptures) that they may draw disciples after them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, draw and pluck them as members from the mystical Body, so making a separation therein, that they may gain a party to themselves, and so be reputed singular and popular. Such Paul foresaw would arise to the great endangering of the Church: which (as Grotius and others look upon it) was made good in the forenamed Nicolaitans and Gnostics. Thus then in those first times there were such doctrines as the Apostle here speaketh of in the Text, Divers and strange doctrines.  
And (in the second place) these doctrines 
2. These false Doctrines were then taking with some.  were then taking with some, with divers. So (it seemeth) was that doctrine of the false Apostles concerning the observation of the Ceremonial Law with the Hebrews, the jews, who had been educated and brought up in it, having sucked it in (as it were) with their mother's milk, it was taking with them; insomuch that they were already (some of them) carried away with it, and others in danger of being so, (as the Caveat in the Text is conceived to import). And not only they, but others also. This was that which Paul took notice of in his Galatians, charging it upon them not without a wonderment to himself, Gal. 1. 6. I marvel (saith he) that ye are so soon removed from him that hath called you into the grace of Christ, unto another Gospel. So it was; By the means of the false Apostles, they were either already turned, or turning. Both which are looked upon as employed in that word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which being of the Passive voice, layeth the fault primarily upon those false teachers, by whose means they were perverted: [Ye are turned] And being of the present tense, it imports what was in fieri, doing if not done. They were turning, well nigh turned. And from what, and to what were they thus turned? Why, [from him who hath called you into the grace of jesus Christ] from Paul and his Doctrine, who by the preaching of the Gospel to them, had called them to seek for Justification and salvation only by faith in Christ. From this doctrine they were turned to another Gospel; taught and brought to seek justification in another way, (at least in part) by the observation of Mosaical rites and Ceremonies: Which Paul there calleth another Gospel: Not that it was so in truth. Well did he know that there was no other Gospel but one; No other Name under heaven given among men whereby they must be saved (as Peter elsewhere tells the jews, Act. 4. 12.); no way or means of salvation appointed by God for lost mankind; save only through the merit and mediation of jesus Christ. But in as much as it was a doctrine divers from, and a depravation of the true Gospel, therefore he so calleth it; as he explaineth himself in the verse following, [Which is not another Gospel; but there be some that trouble you, and would pervert the Gospel of Christ, v. 7.]. Thus were they carried about.  
And what he saw in them as done, or doing, he feared the like in his Corinthians. So much he tells them, 2 Cor. 11. 3. I fear (sairh he) lest by any means, as the Serpent beguiled Eve through his subtlety, so your minds should be corrupted, from the simplicity that is in Christ. This he also speaketh in reference to the doctrines of the false Apostles; who made a medley of the Gospel, mixing their own Philosophical speculations, or Jewish Traditions, or Ceremonial observances with it. By which means they corrupted and adulterated that pure doctrine, even as pure and precious liquors are embased and corrupted by other mixtures. And concerning this Corruption Paul's jealousy was, that they were ready to swallow it down; and so to be carried about with those divers and strange doctrines.  
A thing that was no news in those 
Many seduced in the first and purest times.  first and purest times. This was that which our Saviour himself foretold a little before his death, Matth. 24. 24. Where showing what should come to pass before the destruction of jerusalem, among other things, he saith, There shall arise false Christ's and false Prophets, etc. Insomuch that (if it were possible) they shall deceive the very Elect. Intimating that many should be seduced, and deceived by them. And the like Prophecy we meet withal in that forecited place of St. Peter, 2 Pet. 2. where having in the first verse (as you have heard) foretold of false Teachers that should come, in the next verse he showeth what success they should have; And many shall follow their pernicious ways, ver. 2. And what he there forerelleth, St. jude showeth us how in his time it came to pass. Having in the fourth verse of his Epistle in like manner described the false Teachers of his time, in the sequel of the Epistle he sets forth their followers; whom he calleth Clouds without water, carried about of winds, ver. 11. and in the next verse, Waves of the Sea, and wand'ring stars; thereby denoting Christians who were inconstant in their profession; not like fixed stars which are regular in their Motion, but like Planets, or Comets, wand'ring from one opinion or way to another, being constant only in inconstancy. Thus were there some, and not a few in those times, those proto-primitive times, who were thus carried about with divers and strange doctrines. This is that which our Apostle saith of Hymeneus and Philetus in the place forecited, 2 Tim. 2. 17, 18. that by their pestilent doctrine in denying of the Resurrection, they overthrew the faith of some. So as there was then a just cause why he should here give out such an Admonition as this, Be not carried about, etc.  
A useful and a needful Caveat then; 
A useful Caveat at all times.  And no less in all the ages of the Church since; In every of which still there have been some such doctrines held forth. So it hath been; so it is at this day (that I shall not need to tell you), and so it will be. This Calvin 
Significat praeterea Apostolus, Ecclesiae Dei semper fore certamen cum peregrinis doctrinis. Calvin. Com. in loc.  looketh upon as a truth not obscurely hinted by the Apostle here in the Text; that The Church in all ages must account to conflict and combat with divers and strange doctrines. And if there be teachers of them, it is not to be imagined but that there will be some Disciples, some followers.  
Q. But how cometh it so to be? 
Qu. 1. How cometh it to pass that there should be such Doctrines held forth?  How cometh this to pass? first, that there should be such doctrines held forth? and then, that so many should be carried about with them? To these two queries I shall return Answer severally.  
A. 1. For the former; Know we (in 
Ans. 1. By God's providential and effectual Permission.  the first place) that this cometh to pass not without a providence, and a special providence. Herein (as in all other things) God hath a hand; concurring therewith not barely by his Permission, but (as Melancton calleth it) by his Effectual 
Efficax Permissio. Melanct.  Permission; most justly decreeing that they should be; whence it is that the Apostle saith, There must be Heresies, 1 Cor. 11. 19 Must, as by reason of Satan's malice, and Man's corruption, so of God's decree, who having determined that they should be, most wisely ordereth and disposeth of them 
So disposing hereof for divers ends.  when they are. Which he doth for divers ends. As,  
1. For the manifestation of his own 
1. The manifestation of his own power.  power in maintaining his Truth, and that against all opposition.  
2. For the honour of truth itself, 
2. For the honour of Truth.  which by these conflicts with Error is rendered more illustrious. That house which standeth out all storms and tempests of wind and weather, shewoth itself to have a good foundation.  
3. For the Probation and trial of 
3. For the manifesting of such as are approved.  such as are sound in the faith. There must also be Heresies, (saith the Apostle in the Text last named, 1 Cor. 11. 19) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: There must be also; Not only Schisms, (of which he had spoken in the verse foregoing) divisions about matters of Order and Discipline; but also Heresies, Errors in doctrine, and that fundamental Errors. And wherefore must these be? why, that they which are approved may be made manifest. Thus is Wheat differenced and 
Triticum non rapit ventus, nec arborem solida radice fundatam procella subvertit. Inanes paleae tempestate jactantur; invalidae arbores turbinis incursione evertuntur. Cyprian. do Unitate Ecclesiae.  distinguished from the Chasse. Inanes paleae tempestate jactantur, (saith Cyprian) Light empty Chaff is whirled to and fro with the wind; while the Wheat lieth still in the floor. Thus whilst empty and formal Professors, who have taken up the profession of the truth either pro formâ, for fashion sake, or else for some by, and sinister ends, wanting the kernel and truth of grace, are carried away: those which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, approved unto God, sincere and sound-hearted Christians, they are hereby made manifest, as to themselves, so to others. Thus doth God by this means (as Cyprian in the same place noteth) 
Sic probantur fideles, sic perfidi deteguntur: sic et ante judicii diem hîc quoque jam justorum et injustorum animae dividuntur, et à frumento paleae separantur. Cyprian. ibid.  make a kind of a previous separation, separating the Chaff from the Wheat before the day of Judgement.  
4. This God permits for the just condemnation 
4. The Just Condemnation of others.  of others; and that both of Masters and Scholars; of such as broach and preach such doctrines; and such as believe them.  
For the former of these, express is 
Of false Teachers themselves.  that of St. jude in the Text forecited, jude v. 4. There are certain men crept in unawares, (saith he) who were before of old ordained to this condemnation. This he speaketh of seducers, false teachers, whom God in his most just and righteous decree did from eternity preordain so far to leave them to their own natural corruption and malice, as that they should dare to corrupt and falsify his truth, and thereby justly incur the sentence of condemnation, and bring upon themselves swift destruction (as the Apostle St. Peter saith of them, 2 Pet. 2. 1.)  
And for the latter, that of St. Paul 
Of those that harken to them.  is no less express, 2 Thess. 2. 1. where speaking of Antichristian errors, that should come into the Church, and should be prevalent with many, he assigneth this as one end of God's dispensation in permitting and sending them. God shall send them strong delusion, (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Efficaciam deceptionis, the Efficacy of Error, or deceit, that is, such errors as should be effectual for the deceiving of them, so as they should believe a lie, receive and embrace those forged and false doctrines. And wherefore this? Why, That they all might be damned who believed not the truth, but had pleasure in unrighteousness, ver. 12. Thus hath God not only an eye to, but also a hand in these divers and strange doctrines; which come abroad not only with his prescience and permission, but also by his most wife and just Ordination.  
2. This is Satan's doing. He it is that 
A. 2. This is Satan's doing.  is the father of lies. When he speaketh a lie he speaketh of his own; (saith our Saviour) pro ingenio suo, according to his natural disposition, (so it is, if ever Satan speak truth, (as sometimes he doth) he borroweth it, to make some advantage of it, that he may the more easily deceive by it); Lies are his proper and natural offspring; For (as that Text goeth on) He is a liar, and the father of it. So he is of all Lies: Among which false doctrines are none of the least. And therefore deservedly called by that name, 2 Thess. 2. 11. 1 Tim. 4. 2. He it is that was the first Preacher of divers and strange doctrines. This he did in Paradise. Where when God had preached to our first Parents this. Doctrine, that The day that they ate of the forbidden fruit, they should certainly die the death, (Gen. 2. 17.) he soon after preacheth to them the clean contrary. The Serpent said unto the woman, Ye shall not surely die, Gen. 3. 3, 4. And still this is his work. He that was a lying spirit in the mouths of ahab's Prophets, (2 King. 22. 22.) he is still the same in the hearts and mouths of all false Prophets. He is the seedsman that soweth these tares. So the Parable in the Gospel sets it forth, Mat. 13. 24. The Kingdom of heaven is like unto a man, which sowed good seed in his field; but while men slept, his Enemy came and sowed tares among the wheat. The Moral of the Parable is obvious. The field is the true Church of God. The seed is the Word, the doctrine of truth. The Seedsman sowing this seed, is God himself, who hath caused this doctrine to be preached and published, as by his Son, so by his Ministers. The Tares are Heresies, false Doctrines, which are fitly represented by tares, which as they are of a different kind from the wheat, so they are hurtful to it, pulling it down; and withal have a peculiar quality of intoxicating the brain; All fitly appliable to false doctrines. Now these were of the Enemies sowing, the Devil's work, who is rightly called Satan, an Adversary, an Enemy; being so both to God, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Original there, his Enemy); and to his People, (your Adversary the Devil, (saith Peter) 1 Pet. 5. 8.) This is properly his work. The Enemy hath done this (saith the Master there to his servant, enquiring of him how those tares came, v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The envious man, (as the former Translation hath it) Satan, who doth this out of Malice and Envy. Envy, First, to the Owner of the field, to God himself, whose professed enemy he is, and so seeketh by all means to cross him in his work, and to frustrate his designs. Secondly, Envy to the field, the Church, which he cannot endure to see flourishing and prospering; and therefore stirreth up against it, as Persecution on the one hand, so false doctrines on the other; both to disquiet; and hinder the growth of it. And, thirdly, Envy to the Wheat: Both to the doctrine of truth, which he being a liar hateth, and so by this means seeketh to pull it down, to hinder the propagation of it: And also to the Professors of it, true believers, whose salvation he envies, and so seeketh to turn them aside from the way of Truth. Thus this is Satan's work.  
3. This is man's own work; the proper 
A. 3. This is man's own work. Natural Corruption the Mother of false doctrines, conceiving and breeding them.  fruit of his Natural Corruption. Even as the ground by reason of that first Curse, not being tilled and cultured, it bringeth forth briers and thorns; and being tilled it bringeth forth C●ckle and darnel, and such other heterogenous plants, which are never sown. Even so doth the heart of man by reason of that Corruption which is in it, it is apt of itself to conceive and breed such errors in doctrine, divers and strange doctrines.  
Which being thus conceived and bred, there are some particular lusts which have a special Midwifery in the bringing of them forth unto an open view: Of these I shall instance only 
False doctrines brought forth by  in three.  
1. Hypocrisy. This was that which 
1. Hypocrisy.  set those false Teachers, those seducing spirits on work, to broach and vent those doctrines of Devils, as the Apostle calleth them and their Heresies, 1 Tim. 4. 1. they spoke those lies in Hypocrisy, (as the next verse hath it) pretending to a more than ordinary holiness and strictness; And thereupon they forbade to marry (as it followeth, ver. 3.); even as the Religious Orders in the Church of Rome upon the same account at this day do. And truly (without any breach of Charity) this may be conceived to be either the Mother, or Nurse of some of those strange doctrines which are abroad in this Nation at this day.  
2. Ambition, vainglory. This was 
2. Ambition.  that which moved that notorious Impostor Theudas (mentioned, Acts 5. 36.) to that factious undertaking, who under pretence of being a Prophet, moved sedition among the Jews; this he did (saith the Text there) Boasting himself to be some body; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. 
Vide Grotium▪ & Bezam ad loc.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as some Copies there have it) some great one. So it is noted of Simon Magus, that he bewitched the people of Samaria with his Sorcery, giving out that himself was some great one. And this it is that setteth some false Teachers a work to invent and publish some new and strange doctrines, that so they may be thought to be some body, some more than ordinary persons. This is that which Paul saith of those Heretics which he foresaw should arise after his departure, Act. 20. 30. They shall speak perverse things (saith he, preach strange and Heretical doctrines) to draw away disciples after them, affecting popularity. And surely in all times this hath had no small influence upon such kind of persons.  
3. To these add (in the third place) 
3. Covetousness.  Covetousness. This Paul washeth his own hands of; appealing to God as a witness of his innocency therein, 1 Thess. 2. 5. For neither at any time used we flattering words (as ye know), nor a cloak of Covetousness, God is witness. As he was free from vainglory (of which he speaketh in the next verse,) so also of Covetousness. He had no Covetous design in his preaching. So he tells his Corinthians; I seek not yours, but you, 2 Cor. 12. 14. not their goods, but their good; not their estate, but their salvation. But so did not the false Apostles, and other false Teachers of that time. What ever they pretended, they sought their own things more than the things of jesus Christ (as Paul speaketh of the greater part of Teachers in his time, Phil▪ 2. 21.); their own things, as their own honour, so their own profit. And such for the most part are false teachers, they are self-seekers; seeking rather to make a gain of others, (which thing Paul disclaims both for himself, and Titus, 2 Cor. 12. 17, 18.) then to gain them to Christ. This is that which St. Peter foretelleth of the false teachers that should come in aftertimes, among other things, they should make merchandise of their followers. So you have it, 2 Pet. 2. 3. And through Covetousness shall they make merchandise of them]. Thus do false teachers too often (witness those in the Church of Rome); they endeavour to lay hold of the goods of others, though it be with the ruin of their souls. Thus do they follow the way of Balaam, (as the Apostle there speaketh of them. v. 15. And after him St. jude, ver. 11.) who loved the wages of unrighteousness; so as he cared not what he said or did, so he might but gain that reward which Balack proffered him; though it were to the cursing of that people which he knew to be God's people, the people of Israel, had not God withheld him, by causing the dumb Ass to reprove him; as you have it recorded, Numb. 22. 7, 13, 37. 2 Pet. 2. 16. Even so is it with some false teachers, having an heart exercised with covetous practices (as St. Peter speaketh, verse 14. of that Chapter), they care not what they say, or do for gain. And thus do they make merchandise of the souls of men. This is said to be part of Babylon's Merchandise, Rev. 18. 12, 13. As Gold, and silver, and precious stones, and divers other commodities there reckoned up, so among other, the souls of men. Which may very well be taken literally, in as much as Babylon's, Rome's Merchants, her Idolatrous Priests and false Teachers, do make a spiritual Merchandise of them. Now put these together, and here you may see, how many of these divers and strange doctrines come to be conceived, bred and brought forth.  
And being thus brought forth, now 
False doctrines propagated and multiplied through the negligence of Ministers and Magistrates.  they come to propagate and increase, to spread themselves; which they do, (as by other ways and means, so) through the sinful connivance, or careless negligence of those to whom God hath committed the care of his Church. So saith the Parable in the Text forecited, Mat. 13. 25. While men slept, the Enemy came and sowed tares.] Whilst those to whom God hath committed the Care of his field, his Church, (which he hath done to Magistrates and Ministers, to whom he hath given the like charge concerning Heresies, that the King of Egypt did to the Hebrew Midwives concerning the Male children, Exod. 1. 16. viz. that they should stifle them in the birth) whilst they sleep; whilst they are remiss and negligent in discharging of their duties, for the suppressing of false and Heretical Teachers, with their doctrines, by such ways and means as are agreeable to Scripture, and Gospel-rules; in the mean time Satan, (that vigilant Adversary, who watcheth all such opportunities), he taketh advantage to sow and scatter these seeds, to propagate and spread abroad these divers and strange doctrines. And thus you have the former Question resolved, How it cometh to pass that there are such divers and strange doctrines abroad in the world, and in the Church?  
Come we now to the latter, How it 
Qu. 2. How Christians come to be carried about with false doctrines?  cometh to pass that Christians professing the faith of Christ, should be carried about with such Doctrines? So they are sometimes, oft▪ times; and yet easily, quickly. So were the Galatians, in so much, that Paul could not but wonder at it, Gal.▪ 1. 6. I marvel (saith he) that you are so soon (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so quickly, so suddenly) removed to another Gospel. And truly, so i● is; It is a wonder to see, how easily, how quickly some Professors are turned about, and carried away, and that with strange Doctrines. Now how cometh this to pass?  
In Answer to this I might again reflect 
A. The general Resolution.  upon some of those generals, which I made use of before.  
1. This cometh to pass not without 
1. Through God's righteous Judgement.  a special Providence of God; who in his most righteous Judgement, both sendeth, and giveth men over to strong delusion, that they should believe a Lie: (as the Apostle hath it in that forecited Text, 2 Thess. 2. 11.) And wherefore so, and so? The verse foregoing renders the reason of it; Because they received not the love of the truth that they might be saved. Thus it is; where the truths of God, (Gospel-truths) are not sincerely and cordially embraced, believed and loved, lodged in the heart, and the power of them expressed in the life, God in his just Judgement giveth men over to the power of strong delusions, that they should be deceived by them, and carried away with them.  
2. This cometh to pass through the 
2. Satan's subtlety.  working of Satan, through his subtlety. In this way was our first parent, our great Grandmother Eve, deceived. Satan coming to her in the form (or rather Body) of the Serpent, (making use of that subtle and insinuating Creature to speak through, and convey his temptations by), he beguiled her through his subtlety (as the Apostle hath it, 2 Cor. 11. 3.) And in a like way doth that old Serpent, called the Devil and Satan, (the accuser of the brethren, and adversary to the Church) deceive the world, (as you have it, Rev. 12. 9) the wicked and ungodly world, which is the greatest part of it. This he doth through his subtlety, winding himself into the heads and hearts of men, seducing them by his Temptations, thereby drawing them, as into moral Vices, so into doctrinal Errors.  
3. For this men are beholding to 
3. men's own Corruption.  their own Corruption; Which is as tinder, ready to take fire by every spark that falleth into it. Insomuch that if man be left to the inclination and sway thereof, it can be no wonder if he be turned aside from the way of truth, to the embracing of the most pernicious and damnable Errors.  
But I shall let pass these Generals; 
A more particular Resolution; fetched from 3. Heads.  For a more full and particular Resolution of this Enquiry, directing you to these three Heads, to take notice, First, of somewhat in the Teachers of these Doctrines. Secondly, somewhat in those that harken to them, and are carried away with them. Thirdly, somewhat in the Doctrines themselves; whereby this seduction may be either caused, or occasioned.  
Begin with the first, the Teachers of 
1. From the Teachers of these doctrines. In whom consider,  these Doctrines. And in them take we notice of two things; Their Activity, and their Subtlety.  
Their Activity: As Satan, so his 
1. Their Activity.  Instruments are very active in this work. St. Peter speaking of him, (of Satan) saith, He walketh about as a Lion, seeking whom he may devour, 1 Pet. 5. 8. and we may as truly say, that he creepeth about as a Serpent, seeking whom he may poison; in both kinds Compassing the earth (as himself speaketh, job 1. 7.). And our Saviour speaking of some of them, (his Instruments) the Scribes and Pharisees in his time, he saith, that they compassed Sea and Land to make one Proselyte, Matth. 23. 15. They were indefatigable in their endeavours of bringing the Gentiles over to their own Religion, of turning them from Heathenism to judaism; which when they had done (as our Saviour there further chargeth it upon them), they made them twofold more the children of the Devil then themselves; i e. more superstitious than themselves; (as ofttimes Disciples do in the way of Error, exceed and go beyond their Masters)▪ And thus for the most part it is with false and Heretical teachers. They are very active and unwearied in spreading their Errors, not caring what pains they take that way: In so much that they are willing to Compass Sea and Land, to go far and near (as the Jesuits are notoriously known to do, who ttavel into all parts of the habitable world; and as some Sectaries among ourselves are said at this day to do, into all parts of this Nation), that they may by spreading their doctrine, make Proselytes, gain disciples. To this end some of them thrust themselves into public Congregations: more of them creep into private houses, (as the Apostle speaketh of them) 2 Tim. 3. 6. Such is their Activity.  
And no less (in the second place) is 
2. Their Subtlety.  their Subtlety. Wherein ofttimes (and for the most part) they show themselves to be the children of their father, a Serpentine brood, a subtle Generation. Such a one was Elymas the Sorcerer, (who sought to turn away the Deputy from the faith, and to pervert the right ways of the Lord (as it is charged upon him, Acts 13. 8, 10.) laying false imputations upon the doctrine of the Gospel, that so he might hinder the work of God's grace, and obstruct the Apostle in the work of his Ministry), he was a man (as▪ Paul there setteth him forth) full of subtlety and mischief. And such (in their measure) ordinarily are seducers, false teachers; They are (as Solomon describeth the Harlot, Prov. 7. 10.) Subtle of heart, Cunning, and 
Whereby they deceive those that harken to them.  crafty, and wily. And by this means they come to seduce and deceive those that will hearken to them; viz. by their Subtlety. This is that which the Apostle taketh notice of as a principal Engine, whereby these wheels come to be turned about; as we may collect from that intimation of his to his Ephesians, in that Text to which I have had so frequent recourse, Eph. 4. 14. where he giveth them this Caveat, that they should not be carried about with every wind of Doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive. Two words expressing (for substance) one and the same thing: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The former of which is a Metaphor, taken from Cheaters, who by Cogging of dice, and by sleight of hand cheat and cousin those whom they play with. Even so do false Teachers, by their sleight and cunning craftiness deceive those which have to deal with them. Which they do divers 
Which they do divers ways.  ways: Instance in some few of them.  
First, By their Sophisms, fallacious 
1. By Fallacious Arguments taken from  Arguments. These are the false Dice which these Cheaters play with: Subtle and intrapping Arguments; which they take out of divers boxes; fetch from several Heads: As,  
1. From Scripture; which they make 
1. Scripture.  use of this way, by wresting it. Even as David's Enemies made use of his words, as he complains, Psal. 56. 5. Every day (saith he) they wrest my words; perverting them, and turning them to another sense then ever he meant when he uttered them: so do false teachers, being God's Enemies, make use of his Word. This is that which St. Peter saith of some unlearned, and unstable souls in his time, they wrested some things in Paul's Epistles, as they did also divers other Scriptures to their own destruction, 2 Pet. 3. 16. This did they by misinterpreting of them, and drawing them violently from their true and genuine sense, to a false one; which they did to that end that they might thereby uphold their errors. And truly such is the ordinary practice of Heretics and false teachers; they wrest the Scriptures; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, detorquent, depravant, writhe and wring them about, turning them this way or that way, as may best serve for their purpose. Dealing by them as Chemists sometimes do with natural bodies, which they (as it were) torture, to extract that out of them which God and nature never put into them: Or as cruel Tyrants sometimes deal by innocent persons, whom they set and stretch upon the Rack, and so make them speak that which they never thought. After the like manner do false teachers use to deal by the Scriptures, wresting them to draw a sense out of them, which the Spirit of God never intended. A practice common to all Heretics, save only those Antiscripturians, who will not acknowledge the Divine Authority of Sacred Writ.  
2. And as herein they make use of 
2. Reason.  Scripture, so also of Reason; which it may be sometimes they oppose against Scripture, or else make use of to vouch that sense which they put upon it. So dealt those false teachers in the Primitive times: Such use they made of their Philosophy. Thereupon it was that Paul gave that Caveat to his Colossians, Chap. 2. v. 8. Beware (faith he) lest any man spoil you through Philosophy, and vain deceit; that is, by such subtle and plausible Arguments as are drawn from the principles of Natural Reason: which however in itself it is useful, yet when it is made the measure of spiritual mysteries, this is a dangerous abuse of it. Now, it cometh to be no other but (as he there calleth it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a vain deceit. And this deceit did those false teachers in those first times make great use of; by such Arguments both opposing the doctrine of the Gospel, and supporting their own errors. And the like use do not a few make of it at this day. In special the Socinians, who make this the measure of their faith, and the Touchstone to try all Evangelical truths by, viz. humane Reason; not allowing any thing to be believed, (how clearly soever in Scripture held forth) but what that may apprehend and comprehend. Upon which account it is that they desperately disclaim divers Articles of the Christian faith, for which Scripture is express, and which the Church of God in all ages of it hath looked upon as truths, the belief whereof was necessary to salvation. And by this means it is that they pervert the faith of some, who have not learned to submit their carnal Reason to divine Revelation.  
And (in the third place) sometimes 
3. Custom.  they plead Custom, Tradition. So did the Scribes and Pharisees in maintenance of their superstitions. That is the Argument which they use to our Saviour, blaming his Disciples (and him in them) for not complying with them in some of their Ceremonial observances, Mat. 15. 2. Why do thy disciples transgress the traditions of the Elders? Not observing such Customs and usages as they had received from their Ancestors, and so had been of long continuance. And this Argument the false Apostles in Paul's time made great use of. Thereupon it is that he giveth the like Caveat to his Colossians concerning that, as he doth concerning Philosophy, putting them together in that forecited Caveat, Col. 2. 8. Beware lest any man spoil you through Philosophy, and vain deceit, after the Traditions of men. This was one thing which they pleaded for their doctrines against the doctrine of the Apostles; Tradition, Custom. Wherein they are followed by the Doctors of the Church of Rome, who take up the like plea for many of their Errors; pretending (though most falsely, as it 
Bishop jewel's Apolog.  hath been made out by divers Champions of the truth, who have undertaken that cause against them) Antiquity for them: casting the odious imputation of Novelty upon all contrary Opinions and Practices.  
Which is a taking Argument with 
Pretended Custom a taking Argument with many.  many. So was it with the jews, who brought it in as an Article against Stephen, that he should say, that jesus should change the Customs, which Moses had delivered them, Act. 6. 14. And the Disciples, when Paul came to jerusalem, give him to take notice what a stumbling-blockit was in the way of the believing Jews, that he should teach those of that Nation to forsake Moses, saying, that they ought not to circumcise their children, neither to walk after the Customs, Act. 21. 21. So tenacious are many at this day of some Customs, that they will prefer them even before either Scripture, or Reason. And these are some of those Arrows wherewith false Teachers do ofttimes pierce the hearts of men; Sophistical Arguments, fetched from Scripture, Reason, Custom.  
To which for the further Confirmation of their Doctrines, and gaining belief from the credulous multitude, they sometimes add two other Artifices; pretending to Revelations and Miracles; to the receiving of the one, and working of the other.  
1. For the former; Revelations. This 
2. Pretended Revelations.  was a thing which the false Prophets under the Old Testament frequently pretended unto; and thereby deceived those that trusted to them. So did that old Prophet of Bethel the Man of God, who had prophesied against the Altar there, 1 King. 13. 18. And so did ahab's Prophets him. And the like Artifice have many false Teachers under the Gospel used, which hath proved very effectual for the seducing of many. So did many of those Ancient Heretics, the Montanists, Messalians, Donatists, and others who pretended to an extraordinary familiarity with God this way; affirming that they had received their doctrines by immediate Revelation from God himself; whence it was that some of them (as the Messalians) were called Enthusiastae, Enthusiasts, from their pretended Inspirations. And it is well known what use that grand Impostor Mahomet made hereof, who held forth his new and impious doctrine, as delivered to him by the Angel Gabriel; with whom he would be thought to have had frequent intercourse in his Epileptical fits, which he pretended to be no other but Divine raptures. And I shall not need to tell you of what use this hath been to the Doctors of the Church of Rome, whose Legends are stuffed with such stories of Visions and Revelations made to themselves, or others. Nor yet what use hath been made of it by the Anabaptists, and some other Sects of late times. Some of which are said to be among ourselves in this Nation at this day, who are great pretenders to Enthusiasms; as if they neither spoke nor did aught, but what the Spirit in an immediate and extraordinary way moved them to.  
3. And to these some join Miracles; 
3. Feigned Miracles.  being in like manner pretenders unto them. Such were some under the Old Testament, as, viz. jannes' and jambres, of whom St. Paul maketh mention, 2 Tim. 3. 8. Two of those Egyptian Magicians (spoken of, Exod. 7.) who are there said to withstand Moses. This they did, as by other ways and means, so by vying Miracles with him, as the story sets it forth, Exod. 7. 11. And the like (it seemeth) did many false Prophets in those times. Thereupon it was that the Lord gave that Caveat to the people of Israel, Deut. 13. 1. If there arise among you a Prophet, a dreamer of dreams, and giveth thee a sign or a wonder, etc. Such it seemeth then there were, some who pretended to Revelations by dreams, and confirmed their Prophecies by signs and wonders. And the like have divers false Teachers done under the Gospel. So our Saviour foretold it that it should be, Matth. 24. 24. There shall arise false Christ's, and false Prophets, and shall show great signs and wonders. And accordingly soon after his departure it came to pass. Many such false Teachers arose. Among other, and in the first place, the forementioned Simon Magus, who for the 
Simon Magus deceiving the people thereby, till he was arrested by Divine vengeance.  confirming of his impious opinions, made use of his Sorcery, which he had practised before his seeming Conversion, by the power of Satan working many wonders, counterfeit miracles, in so much that the people of Rome generally thought of him, as the people of Samaria had done before, Act. 8. 10. that he was the great power of God, and so both admired, and adored him. Such use did he make of those his Impostures to gain credit to his person and doctrine. In which way he went on, until he was stopped by the hand of Divine justice, which as the hand of Providence saith to the Sea, Hitherto shalt thou come, but no further, and here shall thy proud waves be stayed, Job. 38. 11. so said that to him; not only staying and bounding him, (as it did jannes' and jambres, who were permitted to go on in their Enchantments, till it came to the turning of dust into louse, but then were stayed, Exod. 8. 18.) but also arresting him, taking him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the very Act of his Sorcery. So Ecclesiastical Histories tell us, how that attempting on a time to fly in the air in the sight of many people, his devilish Art failing him, he fell to the ground, and broke his leg, which proved to him mortal, in a little time bringing his wretched life to a miserable end. Thus was he most deservedly made a spectacle of Divine vengeance, and a laughingstock to the people, who before taking him for a God, now saw him to be what he was, no other but a notorious Impostor. God therein dealing by him, as the Apostle there saith he had done by jannes' and jambres, and would do by other false Teachers, 2 Tim. 3. 9 Not suffering him to proceed any further, but causing his folly to be made manifest to all men.  
And what that father of Heretics 
Antichristian Lying Wonders.  did, the like have divers of his followers after him done. It is the Character which the Apostle giveth of the great Antichrist, 2 Thess. 2. 9 He is one, whose coming is after the working of Satan, with all powers and signs, and lying wonders. A description fitly agreeing to the Antichrist of Rome, who maketh use of this as a special means for the confirming and upholding of his erroneous doctrines, and false worships. Among all the Engines which he employeth in this way, there is none more usual, or effectual than this, this of Lying wonders; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Wonders of deceit, deceitful wonders. So may Popish Miracles fitly be called; being either downright Lies, things merely feigned, never acted or done; or else impostures and illusions, cheats, acted only in show and appearance, deluding the senses of the beholders; or at the best, Diabolical wonders, Miranda non miracula, not true Miracles exceeding the power of any created nature (which all true miracles do), but wonders, varying from the ordinary course of nature, which by God's permission Satan may alter and change. Such, I say, are Romish Miracles; either prodigious lies, or lying prodigies. And these doth that Man of sin make use of for the confirming of his doctrines. Therein showing himself to be the Antichrist, Aemulum Christi, (as the word Antichrist may be expounded) Christ's Ape (as it were) emulating and imitating of him in things not imitable. This was Christ's way of confirming his doctrine, by Miracles, and wonders, and signs, which God did by him (as the Apostle Peter tells the Jews, Act. 2. 22.) And by the like means Antichrist attempteth the confirming of his doctrine, his coming being after the working of Satan, with all power and signs, and lying wonders.  
And the like hath been the practice of divers other Heretics, and false teachers. Some of which are said to be abroad among ourselves in this Nation at this day, who pretend as to Revelations, so to Miracles. Of all which we are to judge as of the former. And these are some of those false dice, those false Arguments, which these spiritual Cheaters, false teachers make use of in the seducing of simple and unstable souls.  
Besides which there are some other 
Other Artifices made use of by false Teachers.  Artifices which are very useful to them in this way; As, viz. The Gloss which they set upon their Doctrines, and the Vizour which they put upon their own faces.  
They use to set a Gloss upon their 
A Gloss set upon their Doctrines.  doctrines. Even as Tradesmen do upon their Stuffs and other Commodities, which they set a gloss upon, to make them more pleasing to the eye, and so the more vendible. So deal false Teachers by their doctrines, putting a specious gloss upon them, to make them more taking; setting them forth with such a dress of words, as may commend them to those that will hearken after them. This is that which St. Peter foretelleth and forewarneth the Primitive Christians of, 2 Pet. 2. where speaking of false Teachers, who should come among them, privily bringing in of damnable Heresies, verse 1. he addeth, ver. 3. And through Covetousness shall they with feigned words make merchandise of you. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, smooth language, a feigned kind of speech, framed (it may be) to a show of more than ordinary piety, zeal, Charity. By this means do subtle seducers ofttimes wind and insinuate themselves into the bosoms of their Auditors; withal, crying up the doctrines which they hold forth; decrying all other doctrines and ways but their own, (at the best slighting them, as not worthy to be looked after) but crying up their own, as the only ways and truths of God; making use (it may be) of high and lofty and confident expressions to that end: As St. Peter describeth those seducers which he speaketh of, to be such as should speak great swelling words of vanity, 2 Pet. 2. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praetumida, words swelling with pride, and arrogancy, and self-conceitedness, as bubbles do with wind. And hereby they ofttimes exceedingly take the ears of the ignorant multitude, carrying them about like pitchers: So putting off their Doctrines, as cunning Chapmen do their Wares, which by their smooth Language, and high commendations they obtrude upon the simple and unskilful buyers.  
And thus setting a Gloss upon their 
2. A Vizour put upon their own faces.  Doctrines, they also ofttimes put a vizour upon their own faces; pretending to a more than ordinary Piety, and Sanctity. Thus doth Satan sometimes transform himself into an Angel of light, (as the Apostle speaketh, 2 Cor. 11. 14.) either assuming unto himself the like shape that some of the heavenly Angels have sometimes; done or doing the office of a good Angel, by suggesting such things as have in them a show of piety, as if it were the motion of one of the holy and blessed Angels. And if Satan do this, no wonder if seducers, false Teachers, being his Instruments, and acted by him, do the like. So the Apostle there infers in the verse following, (ver. 15.) Therefore it is no great thing if his Ministers also be transformed as Ministers of righteousness. This did the false Apostles, (as the verse foregoing there hath it) verse 13. They transformed themselves into the Apostles of Christ]; pretending not only to the like Commission that they had to preach the Gospel; but also to equalise, yea, to exceed and excel them in their Gifts and Graces. Thus were they (as they are there called) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, crafty, and deceitful workers; making use of those shows to gain a high esteem of their persons, and so to promote their doctrines.  
Such were the Scribes and Pharisees 
Scribes and Pharisees pretenders to special Sanctity.  in their time, whom our Saviour calleth whited, or painted Sepulchers, Mat. 23. 27. they were outwardly, seemingly very Religious, pretending to a high degree of Sanctity; to be more devout than others, For a pretence making long prayers, v. 14. and very zealous they were in their way, Compassing Sea and Land to make one Proselyte (as the next verse hath it): And elsewhere we read how strict and precise they were in their outward deportment; in their habits, gestures, diet, washings, and such like ceremonial observances. By all which their design was to ingratiate themselves, and so their doctrines, with the people.  
And such deceitful workers ofttimes 
Therein imitated by many false Tea cheers.  are false Teachers; having (as the Apostle saith of them, 2 Tim. 3. 5.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a form, a show of Godliness, pretending to extraordinary strictness. So did many of those ancient Heretics in the first ages: who therein have been, and at this day are followed by those Religious Orders (as they call them) in the Church of Rome, both the jesuitical 
As in the Church of Rome.  and other, who tie themselves so strictly to their Rules, being many of them very exact and precise in the observation of them; and very demure in their carriage; outside Saints, seemingly more devout, more just, more temperate, and abstemious than others; Thus these Locusts (as it is said of those in the Revelation, Chap. 9 7.) they have as it were crowns of gold on their heads, and their faces are as the faces of men; and they have hair as the hair of women; being outwardly very demure; by which means they and their doctrines gain no small esteem with the vulgar, who look no further then to the outward appearance.  
And it cannot but be thought that 
So among ourselves.  there are some false teachers at this day in this Nation, who do therein tread in their steps, making use of the same stratagem. Such as pretending to an extraordinary piety, zeal, devotion, make use of that vizour to commend, first their persons, and then their doctrines to the credulous multitude; who having the persons of men in admiration, do readily yield up themselves to them, to be carried about by those divers and strange doctrines which they hold forth to them.  
And thus have I done with the first of these Heads, from which this dangerous seduction may be conceived to arise, viz. Somewhat in the Teachers of these Doctrines, Their Activity, their Subtlety showed in their deceitful Arguments, fetched from Scripture wrested; from Reason abused; from Custom alleged; backed with pretended Revelations and Miracles; and set off by false Glosses put upon their doctrines, and vizours put upon their own faces.  
To all which I might yet add two 
Two other Qualifications promoting this Seduction.  other Qualifications, which being sometimes found in the Teachers of these Doctrines, do not a little promote this Seduction in the Hearers of them; as, viz.  
1. It may be they are Learned men, 
1. Learning.  who either broach, or maintain some of these Opinions; Possibly, eminently learned; at least reputed so to be. And this is a weight which swayeth not a little in the vulgar balance. This it was that had a prevalent influence upon many of the jews; the reputed learning of the Scribes and Pharisees, who were their Teachers. Them they looked upon as great Doctors, as Scribes fully instructed unto the Kingdom of heaven; as knowing men; specially in their own science, in all matters of Religious concernment: And thereupon they yielded up themselves to be led and carried about by them, as the shadow is by the Body. And truly so hath it been, and yet at this day is. If men of eminent learning (really or reputedly so) shall be turned aside from the truth, to the embracing and holding forth of any error, (as sometimes, and not seldom, they are, whereof many Causes and Reasons might be assigned) it is not to be wondered, if those who being unlearned themselves, have them in admiration that way, and look upon them in Spirituals, (as Achitophel in his time was accounted for Politics, 2 Sam. 16. 23.) as the Oracles of God, be carried about with them, after them.  
Or, (secondly) They may be Godly; 
2. Piety.  really, yea, and eminently such. Now being so, and being themselves seduced (which the most holy men are subject to) they become eminently instrumental in seducing of others, upon whom their example hath a prevalent influence. That was Peter's case, recorded by St. Paul, Gal. 2. He being through fear of scandal fallen into a scandalous dissimulation, judaizing with the jews, for fear of displeasing them, in the observation of some Legal Ceremonies, which before being among the Gentiles, he had seemed to renounce and disclaim, by this means he drew many after him. So the 13. verse there setteth it forth; And the other jews dissembled likewise with him; insomuch that Barnabas likewise was carried away with their dissimulation. Of such prevalency ofttimes are the examples of men eminent for piety and holiness (as Peter was) that if they miscarry whether in Practice or Doctrine, they draw many other wellmeaning, but unstable souls after them. But I shall hold you no longer in this first Head.  
Come we now to the second Head, 
From the Hearers and Receivers of these Doctrines; who,  to take notice of somewhat in the Hearers and Receivers of these Doctrines. And here again we shall meet with divers things which help forward this Seduction. I shall only instance in some of the most obvious.  
1. It may be they are Chaff. And 
1. It may be are Chaff.  so they may be upon a double account. Either in regard of their Natural Levity, or Spiritual Vanity.  
1. Chaff, in regard of Natural Levity: 
1. In regard of their natural Levity.  Being by natural disposition weak of apprehension, and so fickle and inconstant, like Quicksilver, which cannot be fixed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like a man standing upon one leg, wavering and unsteady, unstable in all their ways (as Saint james hath it, jam. 1. 8.). So they are even in matters of Civil concernment; they are in and out, to day of one mind, to morrow of another, easily turned this way or that way. And being so in the matters of the world, it is the less to be wondered at if they be so in the matters of God.  
2. Others who have no such defect 
2. Or spiritual Vanity.  in nature, yet are Chaff still, and that in regard of spiritual vanity. Having at the best but the empty husk of an outward Profession, wanting the inward grain, the truth and kernel of Grace. This it is, and only this, which establisheth men in the matters of God; as the latter part of the Text will show us, [It is good that the heart be established with Grace] This is the ballast of the soul. Now what wonder is it to see unballasted vessels, light Skiffs and Cock-boats, to be tossed to and fro upon the waves? (a Metaphor to which the Apostle alludes, Eph. 4. 14. Be not tossed to and fro; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,); or to see light and empty clouds, Clouds without water (which is St. Iude's Comparison, verse 12. of his Epistle, borrowed from St. Peter, 2 Epist. 2. 17.) carried about this way or that way, which way soever the wind bloweth. No more is it to see empty souls, being wholly void and empty of true saving Grace, to be carried about by divers and strange doctrines. Here is a first supposal, they may be Chaff.  
2. If not so, yet (in the second place) 
2. They may be Children.  they may be Childron. That we henceforth be no more Children, tossed to and fro, and carried about with every wind of Doctrine, Eph. 4. 14. Children, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Such are many Christians. Though they may have more than a bare empty profession, they have some truth of Grace in them, yet they are but Children. So Paul looked upon some of his Corinthians, when he wrote that Epistle to them, 1 Cor. 3. 1. And I, brethren, (saith he) could not speak unto you, as unto spiritual, but as unto Carnal, even as unto Babes in Christ. Such was their estate then. They were such as had received the first-fruits of the Spirit, and so were in measure Spiritual, yet he calleth them Carnal, which he doth Comparatively, in as much as there was a great deal of Carnality yet in them, much flesh, and little Spirit. And they were Babes in Christ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They were in Christ, being engrafted into him by faith; but they were Children, Babes in Christ. So they were, though not in respect of time; (they had been long enough in him, to have grown up to some degree of Maturity), yet in respect of Proficiency. They were Babes in Christ, that is, in the knowledge, faith and Mystery of Christ. And such at this day is the condition of many Christians; Though it may be they are in Christ, and have had a long standing in him, being Ancient Professors, yet they are but Babes, Children. Children in understanding, (as the Apostle explains it, 1 Cor. 14. 20.) Unskilful in the Word of Righteousness (as those Babes are described, Heb. 5. 13.) Such there are some (and too many) among us at this day, who (it may be) have been old standers in the Church's Grove; they have been long in Christ before many others, (as Paul saith of Andronicus and junia, that they were in Christ before him, Rom. 16. 7.) and yet they are but Dwarfe-trees, (like the Adam Appletree) Babes. Children in understanding. So the Apostle complains of some of his Hebrews, Heb. 5. 12. When for the time ye ought to be Teachers, ye have need that one teach you again, which be the first Principles of the Oracles of God, and are become such as have need of milk, and not of strong meat. Upon which account he calleth them Babes in the verse following (verse 13.): And truly thus fareth it with some at all times, with many at this day. They have been a long time Scholars in Christ's School, and have not wanted means of Instruction, such as, had not they been wanting to themselves and them in the improvement thereof, they might have been in a degree, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the Apostle there calleth them; Heb. 5. 14.) adulti, of full age, grown men in Christ. But through that neglect they still continue Babes, Children, such as have need to be Catechised, and instructed in some of the principles of Christian Religion. Thus (it may be) they have good Affections, but weak judgements; having but little knowledge, less Experience. And by this means they come to be unstable souls, (as St. Peter calleth them, 2 Pet. 2. 14.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not well grounded. And being so, they are apt to be seduced by false Teachers. So he there showeth it; where speaking of those impious and blasphemous seducers which were to come, he saith, They should beguile unstable souls. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Inescantes, a Metaphor taken either from Fowlers, who by their Calls, and Stales, and other devices, draw the simple birds in to their Nets or Snares; or rather from Anglers, who by covering their hooks with deceitful baits, take the silly fishes. Even thus are simple and unstable souls taken ofttimes by subtle seducers. Wanting judgement, and so not being able to discern the hook that lieth hid under the bait that is presented to them, to see the danger of those erroneous doctrines, which are held forth unto them under fair and specious pretences, they are by that means taken and carried away by them.  
And surely this is the case of many 
The case of many in the present Times.  at this day in this Nation; Of whom Charity requireth us to hope the best, that they are such as whose hearts are upright with God; they have good desires, good Affections, and such as both have had, and have (real Saints being through Grace exempted from a Total and final Apostasle) the truth of Grace in them; yet being but Children, not well grounded in the truths of God, and so wanting judgement to discern betwixt truth and falsehood, they are drawn aside out of the way of truth, to the embracing of dangerous, and (it may be) in themselves, damnable Opinions. Here is a second supposal; They may be Children.  
Or (in the third place) they may be 
3. They may be Blinded.  for a time Blinded, or Blindfolded. Even as men sometimes deal by their horses, which they first blindfold, by putting some covering over their eyes, and then make them go round in their Mills; So dealeth Satan sometimes by some Christians, the eyes of whose understanding God hath opened, enlightening them with the saving knowledge of his truth, revealing Christ unto them, and in them, (as the Apostle speaketh of himself, Gal. 1. 16.) though he cannot put out their eyes (as the Philistines did sampson's, Judg. 16. 21.) quite extinguish and put out that spark of Divine light which God hath kindled in their heart, yet (possibly) for the time he may blindfold them through his Temptations; and so by that means carry them about to the embracing of divers and strange doctrines. And this he doth divers ways, according to the divers kinds of Temptations which he maketh use of; as, viz.  
1. Through Blind zeal. Such a Zeal Paul took notice of in many of the 
1. Through Blind Zeal.  jews. I bear them record (saith he) that they have a zeal of God, but not according to knowledge, Rom. 10. 2. Even as it was with himself before his Conversion (as he tells them, Act. 22. 3) so was it with them, they were zealous towards God, many of them bearing an earnest affection to his glory, and to his worship and service; But wanting the light of knowledge for the guiding and ordering of that Affection, by that means they miscarried, and so were carried out in an unwarrantable way after legal observances. And truly so fareth it with many wellmeaning Christians, they have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a zeal of God, for God; they have good intentions, and strong Affections, but wanting a due proportion of knowledge for the regulating of that zeal, it becometh to them as a mist before their eyes, hindering their sight; so as through the vehemency of that boiling Passion foaming up from the heart to the head, they do not so judiciously discern betwixt things that differ, as they ought to do, and otherwise might do; and so are carried, as into some unadvised actions, so also to the embracing of some erroneous Opinions, which have some show and semblance of piety in them.  
2. As inordinate zeal may occasion this, so also sometimes may inordinate 
2. Fear.  fear, fear of suffering. This was that which wrought that strange change upon Peter, turning him about contrary to his confident resolutions, to the denying and abjuring of his Lord and Master, Matth. 26. 70, 71. Fear having possessed his heart, it for the present bred a sudden vertigo in his head, so as he was turned about like a wheel by the hand of every damsel. And like operation it hath sometimes upon holy and precious Saints, causing them either to dissemble the truths of God, as Nicodemus did, who came to Christ only by night, joh. 3. 2. This he did for fear of the jews. Which so far in those times prevailed with many true believers, whose hearts were towards Christ, that they durst not own him. So it is noted▪ joh. 7. 13. No man spoke openly of him for fear of the jews. And this it was which made the parents of that blind child dissemble their knowledge of Christ, joh. 9 22.) or (it may be) to deny them. Thus do timorous Christians too often, (like the Weathercocks upon this and many of our Church-sleeples) turn round under the Cross: being through fear brought not only to dissemble their Profession, but to deny it. That was the case of those Primitive Christians among the Jews, whom Paul saith that he by his persecuting of them, caused to blaspheme, Act. 26. 11. to deny Christ, yea, and (it may be) to speak evil of those truths, that way, which before they had owned. Thus is this Vertigo sometimes caused by fear.  
3. And sometimes again through 
3. Covetousness.  desire of gain, and outward advantage. So is it with gross Hypocrites. With them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are all one, Gain is Godliness (as the Apostle saith of some seducers in his time, 1 Tim. 6. 5.) they make it their design to turn that way which may bring in the best income of profit to them; and so are carried about with the hope of gain. This is that which St. jude saith of some in his time, in that Text forecited, jude 11. They ran greedily after the error of Balaam for reward; which (as Diodate notes upon it) the Italian version understands of some who were seduced by those false Teachers spoken of before, verse 4. rendering it, They suffered themselves to be carried away; that is, (as he expounds it) they were carried away by the bait of gain, which they ran greedily after. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith the Original) a word very Emphatical, properly signifying Effusi sunt, or erant, They were poured out; a Metaphor taken from water in a Bottle, which being poured forth maketh haste to get out (as our New Annotation explains it). Even so did they; So earnest were they in seeking of gain, that they cared not what Errors they closed with for the compassing of their base ends; which they followed with such eagerness, that they cared not though they poured their souls in the pursuit thereof; though they poured them forrh as water that is spilt upon the ground, lost them. Even so fareth it ofttimes with Hypocrites.  
And I wish there were no cause to 
By-respects promoting the embracing of Errors.  suspect that there should be any such by and base respects in the hearts of any whom the judgement of Charity looketh upon as truly godly. Possibly thus it may be; Some whose hearts are right and sound in the main, yet they may be drawn aside to the embracing of some opinions and ways, which were it not for some temporal advantage they expect to meet with in them, and from them, they would not look after. Such a film is this sometimes upon the eyes of those who are otherwise seeing, and knowing enough, that for the time it blindeth them. Even as it is said of a Gift, a Bribe, Exod. 23. 8. A gift blindeth the wise, (the seeing, as the Original hath it) dimming the eyes of Judgement and Conscience in those who are otherwise understanding and Judicious, [And perverteth the words of the righteous], causing them neither to speak nor judge aright, according to the evidence of truth given into them. And truly it is to be feared, such effect sometimes the hope of Gain may have upon some who are otherwise godly, that it is like a Pearl in their eye, dimming their sight for the present, so as they do not see the Error of those Opinions and ways which are so promising to them. And thus I have done also with the second of these Heads.  
Pass we to the third; To take notice 
3. The third Head; Taken from the Doctrines themselves.  of somewhat in the doctrines themselves, which may cause, or rather Occasion this seduction. And here again I shall single forth three or four particulars.  
1. It may be they are such doctrines 
1. It may be they are New and strange.  as do please and tickle the fancy through the Novelty and strangeness of them. They are such Doctrines as the Text speaketh of, Divers and strange doctrines. And strange it is to think, how such doctrines do sometimes affect the Hearers of them; having nothing else to commend them but only their Novelty and strangeness. They are New and strange. And Oh! how taking is this with many? And that not only with Children, who are apt to be taken with novelties; such things as they have not seen before, be they never such toys, yet they are apt to part with things of far greater value for them; But also with others, persons who in respect of their years might, and should be wiser. What is it that induceth many, (I wish I might not say some Professors) to follow every vain fashion in their apparel, and hair, etc. though in themselves never so undecent and unbecoming, (as divers of the fashions at this day are) but only this, they are divers and strange? And what is it that induceth the impure Adulterer sometimes to forsake the wife of his youth, being both for her person and Condition every ways amiable, to embrace the bosom of another no ways to be compared with her? why, only this, she is a stranger, the strange woman (as Solomon calleth the Harlot, Prov. 5. 20. and often elsewhere). And so for the abominable Sodomite to commit that horrid sin against nature, but only because it is (as St. jude calleth it, v. 7.) Strange flesh, of another sex. Thus is Corruption ofttimes taken with divers and strange things upon no other account but this, because they are so.  
And truly so is it sometimes in matters 
Novelty and strangeness taking Arguments.  of Religious concernment, both Doctrines and Practices, they are taking with some; How so? Because they are new; New lights, and new ways; such as the Church of God in former Ages hath not been acquainted with. This it was that bred that itch in the Athenians ears; that made them so earnestly desirous to hear what Paul's doctrine was; because it was New and Strange. May we know (say they) what this new doctrine whereof thou speakest is? For thou bringest certain strange things to our ears; We would know therefore what these things mean, Act. 17. 19, 20. This it was that moved them to become his Auditors, because they would satisfy their own curiosities. And in likelihood, this it is which moveth some, and not a few, at this day, to run after some Teachers, and to listen after some doctrines: Only because they are new and strange. So the Apostle foretold that it should be, 2 Tim. 4. 3. The time will come (saith he) when they (speaking of some Christians) will not endure sound doctrine; but after their own lusts shall heap unto themselves teachers, having itching ears. And what he foretold we may now see it verified. The time is now come, when some, nay many, will not endure sound doctrine; Old truths, with the Ministers that preach them, these they cry down; crying up new Teachers, and New doctrines; thereby showing that they are infected with this Leprosy, this Itch.  
2. It may be they are such Doctrines 
2. It may be they gratify the flesh.  as gratify the flesh. Such was that first divers and strange doctrine that was ever held forth in the world; I mean that doctrine which was preached by Satan to our first Parents in Paradise; it was a doctrine that gratified them by an indulgence of a greater liberty than God had allowed them. And such were some of those doctrines which were held forth by some false Teachers in the Primitive times, which were so taking with divers, whereof St. Peter speaketh, 2 Pet. 2. 18. For when they speak great swelling words of vanity (saith he) they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. This did some false Teachers in those early times; they held forth such doctrines as did gratify the flesh; under the name and notion of Christian liberty giving a Licence for some loose and licentious Practices, as the verse following explains it [While they promise them liberty, etc.], so turning the grace of God into lasciviousness, (as St. jude, having an eye to that of Peter, expresseth it, jude 4.) And by this means they alured some, who (as St. Peter there describeth them) were clean escaped from them who live in error; that is, either true Converts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as most Copies have it) qui verè effugerant (as Beza translates it) such as were really, and truly converted. Even such (as it seemeth), some of them were wrought upon by those doctrines; being for a time dangerously shaken, though not utterly overcome by those Temptations. Or however, such as had only renounced Idolatry, and made an outward profession of the Christian Religion, withal, walking answerably to that Profession, without any just scandal. Yet they were taken by these Anglers; as the word there imports, (being the same with that which we met with before in the 14. verse of that Chapter). 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Inescant, i. e. quas● pisces hamo captant (as Beza interpreteth it), they take them as Fishes with a Hook and a Bait. And (questionless) in this very way have not a few of late times in this Nation been taken by divers of those false doctrines which have been spread abroad. They being such doctrines as gratify the flesh, indulge men in a great deal of looseness and licentiousness under the pretence of Christian and Gospel-liberty; giving allowance unto them in some unwarrantable practices, which true Religion will not admit. And by this bait it is that they are taken, and so carried away with those doctrines.  
3. It may be they are such doctrines 
3. It may be they are consonant to Reason.  as are consonant and agreeable to humane Reason. Such were the doctrines of the false Apostles in Paul's time, who made use of their Philosophy (as I showed you) their Natural Reason; which they did both Pro and Con, for their own doctrines, against the doctrines of the Gospel; pretending the one to be agreeable to Reason, and the other contrary to it. Which (no question) cannot but be a very prevaient Argument with such as the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Cor. 2. 14. mere natural men, who have no other guide but the light of Reason to follow. And hereupon it is that Satan, that subtle and experienced Engineer hath made, and at this day doth make so much use of this Engine, for the battering and overthrowing of divers Articles of the Christian faith; as, viz. the doctrine of the Trinity; the Incarnation of Christ, the Creation of the World, and the Resurrection of the Body▪ all which being contrary to Philosophical principles, and so not to be comprehended by Reason, upon that ground he dissuadeth men from the belief of them. And by the same means he seduceth and draweth them into dangerous, yea, into pernicious and damnable errors; presenting them unto them as doctrines most consonant and agreeable to their Carnal Reason. Such are the doctrines, as of some other Sects amongst us, so in special of that, of all other (in my eyes) the most dangerous, the Socinian: which by this Engine seeks to undermine divers of the Principles of Christian Religion, because they are not consonant and agreeable to their Reason, though never so clearly held forth to the eye of faith in Scripture. And upon this foundation it is that they erect and build their own divers and strange doctrines: which (presuming themselves to be great Masters of Reason) with much confidence they hold forth, to the seducing of some, who are willing to hearken to them, and to be deceived by them.  
4. To these add one more, which is as taking as any of the former, if not 
4. It may be they have a show of Piety.  more. And that is; It may be they are such doctrines as have in them a show of piety. Such were the doctrines which the false Apostles preached, and pressed. They were such things (as the Apostle describeth them, Col. 2. last) as had indeed a show of wisdom in will-worship, and Humility, and neglecting of the Body. Such were divers of those Ceremonial observances, which were so eagerly pressed by them upon Christians in those times. They had a great show of Piety and Humility in them; being exercises of Mortification and Self-denial, which (being rightly performed) are services very acceptable to God. Thus did they varnish over that superstitious Will-worship of theirs; whereby it became very taking with such as were not aware of the hook hid under that bait.  
And the like may be said of many of the doctrines of the Church of Rome at this day, which pretend to extraordinary strictness, and so carry a show of singular piety and devotion with them; whereby many wellmeaning, but unwary souls are bewitched; and so carried away with them.  
And surely that is the case of some and divers of those doctrines which walk abroad in this Nations at this day: they have a show of special and singular piety in them. Some of them pretending to an high advancement of free Grace, which in itself is a glorious doctrine. Such is that Arminian doctrine, (which it seemeth is of late crept into this place, being brought in by some who creep into houses, and so beguile unstable souls), I mean the Doctrine of Universal Redemption, with its Attendants, (as Error seldom goeth alone), which is cried up as a doctrine highly advancing and magnifying the grace of God, by this extending it to the Universality of Mankind, far above that which confines it to a select number: which yet is but a mere pretence. For if all be alike Elected in Christ, alike given to Christ, and alike redeemed by Christ, so as nothing is done, or intended more for one than another, where is then that special differencing and distinguishing Grace of God, which is so admired by the Apostle in divers of his Epistles? So as in truth this doctrine, being rightly scanned, is not an exaltation of Grace, but a great derogation from it. And divers other doctrines there are of like nature, which have the like varnish set upon them: As, viz. the Antinomian tenants, and some other, which I shall not trouble you with the enumeration of. Only desiring you to take notice of this in the general, as one special means of thus carrying about some, and many wellmeaning, but unstable souls; even the specious show of pretended piety that is in some Doctrines.  
And thus I have now (through the good hand of my God leading me along) dispatched the former of my tasks, that which I intended by way of doctrinal Explication and Illustration. Wherein I have showed you what is meant by Divers and strange Doctrines, and what by being carried about with those Doctrines. Then that there have been, and are such doctrines; and that Christians are subject to be carried about with them; Giving you the Grounds and Reasons of both. That which now remains of this part of the Text, is Application.  
Where (in the first place) I might 
Applic. A just Lamentation over the present state of the Church in this Nation.  here make a stand, and take a just and sad Lamentation, pouring forth my soul in bemoaning the present state and condition of the Church of God in this Nation. Wherein, (Lord!) what variety of strange doctrines are there to be found? And how many every where carried about with them? For Doctrines, how divers? and many of them how strange? Surely Africa was never more fruitful in variety of Monsters, than England is at this day in variety of Opinions: divers of which are so monstrous, so hideous, as surely Hell itself affords none more. Such as give us to hope, that the Devil is now pouring out the very dregs of his poisonous Cup. But withal, how many are there found to be intoxicated therewith? Yea, some, who some years since were looked upon as stayed and sober Christians, yet now we may see them reeling and staggering like drunken men to and fro; carried this way and that way, as not knowing how, or where to stand. Such is the Condition of this poor Nation at this day: Insomuch that this disease of the Spiritual Vertigo is grown Epidemical, common in all places. Look where we will, almost, how may we see wheels turning about, Chaff whirled about, Waves and Clouds driven about, unstable souls carried about with the wind of divers and strange doctrines. A matter of just and deep Lamentation.  
And so let it be to every of us. Should any of you, while yourselves stand safe upon the shore, see others, though Strangers, much more if friends, tossed upon the waves among Rocks or Quicksands, ready to perish every moment, I presume it could not but affect the flintiest heart among you. And surely such is the condition of many of your Brethren and Sisters at this day in this Nation, who are thus tossed to and fro with divers and strange doctrines, some of which are no better than Rocks and Quicksands, desperate, and damnable doctrines, such as who ever embraceth, living and dying in the belief of them, must needs split and perish upon them. Now how should the consideration hereof affect the hearts of all those who truly loving God, cannot but bear an hearty affection to their brethren, so as to desire their everlasting welfare and happiness! But I shall not insist upon this, either the further discovering of this Malady, or the bewailing of it. I shall rather come to that which more nearly concerneth yourselves; to prosecute that which I told you was my design in taking up of this Text; Which is,  
To Warn you, you of this place, of 
Use 2. A double Caveat to Christians.  this Congregation; To whom let me in the Name of God here hold forth a double Caveat: First, Be not you offended at these: Secondly, Be not you seduced by them. Of these two severally. Begin with the former.  
1. Be not you offended by these; by 
Caveat 1. Be not offended.  what either you see or hear of in this kind; so offended, as to like Christ and his Religion ever the worse for them. A blessed thing not to be thus offended. Blessed is he whosoever shall not be offended in me (saith our Saviour) Matth. 11. 6. This unstable souls are subject unto upon divers occasions; like queasy stomaches which are ready to take distaste at every thing that displeaseth them. But upon none sooner than this, the instability, and unsettledness of those that profess the faith of Christ; when they shall see them carried about with divers and strange doctrines. So much we may learn from St. Peter, 2▪ Ep. 2. where speaking in the first verse of false Teachers, such as should broach damnable Heresies; and in the second verse, of their followers, which should not be few, but many, [Many shall follow their pernicious ways], He subjoins this to both, [By reason of whom the way of truth shall be evil spoken of]. The way of truth], The true Christian Religion, which shows the true and only way to true happiness; It should by this means be exposed to the Reproaches and Obloquys of the Adversaries of it. And surely so is it with the Protestant Religion at this day, which is professed and held forth as the true Religion of God in this Nation; by reason of those divers and strange doctrines which are to be found in it (some of them confessedly far worse than any that the Church of Rome is charged with), and the strange unsettledness of the Professors of it, who as if they had no sure bottom to stand upon, are thus carried about with every wind. By this means this way of truth is evil spoken of by the adversaries of it. And that especially by our Adversaries of Rome, who as they have ever been ready to cast this in the Protestants face, their divisions, so now questionless, they rejoice in them, and triumph over them; from hence concluding, that surely this cannot be the way of Truth, which hath so many windings, and turnings, and Cross ways in it: This cannot be the true Religion of God, the Professors whereof are so far from that which God hath promised to his Church under the Gospel, viz. Cor unum & via una, One Heart and one way. Thus are others offended hereat. But let not any of you be so offended. No Reason why you should be so. This being no 
No Reason why Christians should be offended at this.  other than what,  
1. Hath been. It is no new thing. No other than what hath been in all Ages 
1. This is no other than what hath been.  of the Church; even in the first and purest times of it. Then were there such divers and strange doctrines set on foot, and divers carried about with them. And what wonder then to see the like acted over again in these dregs of time. It is no other than what hath been.  
2. And (secondly) it is no other than 
2. No other than what is foretold shall and must be.  what hath been foretold should be, must be; There must be Heresies (saith the Apostle,) 1 Cor. 11. 19 And that as in all, so specially in the latter times.  
For which most clear and express is that of St. Paul, who writing to Timothy, informs him hereof, 1 Tim. 4. 1. Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and Doctrines of Devils, etc. And again, 2 Tim. 3. 1. This know also, (saith he) that in the last days perilous times shall come, For men shall be lovers of themselves, Covetous, boasters, and so he goeth on, showing what a flood of evils should in the last times (being, as it were, the lees and dregs, the worst of times) break in upon the Church, spreading over the face of it; and among other he reckoneth up this for one, that there should be some who should creep into houses, and lead captive silly women, etc. there should be many Seducers, and many seduced by them.  
Now wherefore is this so clearly foretold, but to prevent that offence, which any might be ready to take, when they see these things come to pass. This was our Saviour's end in foretelling to his Disciples what harsh usage they should find in and from the world, after his departure from them, These things (saith he) have I spoken unto you, that ye should not be offended, Joh. 16. 1. And again, These things have I told you, that when the time shall come, ye may remember that I told you of them, v. 4. And to the very same end he elsewhere foretelleth in like manner of false Teachers that should come, and the prevalency of their seductions, Matth. 24. 24. There shall arise false Christ's, and false Prophets, and shall show great signs and wonders, insomuch that (if it were possible) they shall deceive the very Elect. So prevalent should they be in their seducements. And wherefore doth he foretell this? why, to prevent that offence which any might be ready to take hereat, when they should see it; So it followeth, Behold, I have told you before, v. 25. given you this warning, that you might not be offended or troubled at it, when you shall see so many errors held forth, and so many giving heed to them.  
And of such use let these and the like predictions be unto us. Now that we see what was foretold to be come to pass, being thus forewarned of it, be not offended at it, so as to like the true Religion of God ever the worse for it. Here is the former of these Caveats. Pass we to the second, which my eye is principally upon.  
Not being offended, take heed (in the 
Caveat 2. Take heed of being seduced.  second place) of being seduced. Be not ye carried away with divers and strange doctrines. That was the Apostles admonition to his Hebrews, and let it now be mine to you. Such doctrines there are abroad; and many there are who are carried about with them. Now taking notice hereof, take you heed that none of you be found in this number, that you be not also led away. So St. Peter presseth it in the close of his latter Epistle, 2 Pet. 3. 17. Having foretold them of (what we at this day see) false Teachers, and many that should be seduced by them, Ye therefore (beloved) (saith he) seeing ye know these things before, beware lest ye also being led away with the error of the wicked, fall from your own steadfastness. And the like let me, with like tender respects to your souls, press upon you; Seeing so many seducers are abroad, and so many every where seduced by them, take heed that you be not in like manner carried about as they are. Which let me beg from you: And that,  
1. For our sakes, whom God hath set 
Arg. 1. For your Ministers sakes.  over you. (I begin here; Not that we seek ourselves in the first place, (as some are ready enough to charge it) but intending a Gradation, I begin at the lowest stayr first). If you should be thus carried away, this will be our Loss, our Grief; which look you to. So Saint john presseth it, making use of this very Argument to this very end, 2 Ep. v. 8. where speaking to the Elect Lady, and her Children, and exhorting them to constancy in the faith, which he doth the rather because of those false Teachers which were then abroad, of whom he speaketh, v. 7. For many deceivers have entered into the world] Then he subjoins, Look to yourselves, that we lose not the things which we have wrought, but that we receive a full reward]. We. 
People's Apostasy the Minister's loss.  So it is, where Christians come to Apostatise, to fall from the Truth which they have received and embraced, there their Ministers, who have been their Teachers and Instructers, they lose the things which they have wrought; their former labours by this means are frustrated; they are lost and spilt; and so it cometh to pass that they do not receive their full reward. True indeed, as for their Eternal reward, that they shall not lose. That was the Confidence and Comfort of their Lord and Master, the Lord Christ, who complaining of the fruitlessness of his labours among the jews, (as he is brought in, and personated by the Prophet Isaiah, being therein a Type of him) Isai. 49. he beareth up his spirit with this comfortable assurance, v. 4. Then I said, I have laboured in vain, I have spent my strength for nought, etc. yet surely my judgement is with the Lord, and my work with my God. This was his comfort, that though his Labours had been in vain as to the greatest part of that people, and of the world, yet God his Father, who knew with what uprightness and sincerity he had done the work which he had given him to do, would, for all that, crown his endeavours with an answerable reward. And the like may all his servants comfort themselves with. Being faithful in their Ministration, approving themselves unto God, in seeking his glory, and the good of his people, what ever the success of their labours be, yet they shall not lose their eternal reward hereafter. But in the mean time, they may lose a part of their reward here: which consisteth partly in the fruit of their labours; when they see them successful in the hearts of their people. This they may by this means lose. Yea, and in some sense they may be said to lose part of their Reward hereafter. For if those whom they gain unto Christ are their Crown, and their, Glory, as the Apostle calleth them, Phil. 4. 1. Therefore, my brethren, dearly beloved, and longed for, my joy and my Crown, so stand fast in the Lord. And so writing to his Thessalonians, 1 Thess. 2. 19, 20. For what is our hope, or joy, or Crown of rejoicing (saith he)? Are not even ye in the presence of our Lord jesus Christ at his coming? For ye are our glory and joy.. Now if so, than the Apostatising of those whom God hath (as to an outward Profession) given unto them, their falling off from the Truth received, is as the falling off of so many Pearls from their Crowns. And so by this means it cometh to pass, that they do not (as he there speaketh) receive their full reward.  
And this being thus their Loss, it is 
Their Grief.  also their Grief. So it must needs be. If this be their joy to see those whom they have gained by their Ministry, to continue constant in the profession and practice of the Truth, (as it is) I rejoiced greatly (saith St. john, writing to the Elect Lady in that his second Epistle) that I found of thy children walking in the truth, verse 4. And so writing to Gaius in the Epistle following, he tells him first, as concerning his own person in particular, 3 joh. verse 3. I rejoiced greatly when the Brethren came, and testified of the truth that is in thee, even as thou walkest in the truth: Then concerning all others who were converted by his Ministry, verse 4. I have no greater joy then to hear that my children walk in the truth]. Now (I say) if this be so great a joy to them, (as it is to all the faithful Ministers of Christ, who do seriously intend, desire and endeavour the salvation of those committed to them) it cannot, on the other hand, but be a great sadding to their spirits, to see hopeful branches broke off from the stock, fair blossoms falling off from the Tree; to see those upon whom their Ministry hath been in measure effectual, (at least to the enlightening of them), deserting the truth, and embracing of error, seduced by false Teachers, and so carried about with divers and strange doctrines.  
Even as it is with Natural Parents, 
Ministers spiritual Parents.  (if they be not such as the Apostle speaketh of, Rom. 1. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without natural affection) it cannot but be a heart-grief to them, to see any of their Children whom they have bred and brought forth, and brought up to some maturity, with so much carefulness and tenderness to be taken captive by the Enemy, or to be carried away by Gipsies, or the like. Truly in like manner, it cannot but deeply affect the faithful Ministers of Christ (who are as spiritual parents, as Paul calleth himself, 1. Cor. 4. 15) to see any of those whom God hath given them as Children, who have been (as it were) the labour and travel of their souls, to see them captived by Satan, to see them carried away by those Gipsies in Religion (of which there are many walking abroad in this Nation at this day), I mean Seducers, false Teachers, who by their Canting Language, and other like artifices, deceive simple souls, and so carry them about with them into the ways of Error. This (I say) cannot but deeply affect the hearts of the faithful Ministers of Christ; be a sadding to their spirits.  
Now then have you a regard to this, 
The Minister's Loss and grief reflecting upon the People.  that you be not in this way the causers of it. This is that which the Apostle presseth upon his Hebrews, v. 17. of this Chapter whereof the Text is part, (Heb. 13. 17.) And let me press the same upon you. Obey them that have the rule over you (meaning thereby not Civil Magistrates, as the Erastian Gloss would corrupt and darken that clear Text, but Ecclesiastical Ministers), and submit yourselves, for they watch for your souls, as they that must give account, that they may do it with joy (that they may (first) do their work with joy, going on cheerful in their Ministerial service; and (secondly) that they may give up their account with joy,) and not with grief. Which if they do, it will in the end prove a loss and grief to you, as well as them: So it there followeth. For that is unprofitable for you; It will be prejudicial to you here, and it will turn to a sad account to you an other day. Which leadeth me to a second Argument.  
Whilst you do this for our sake, do 
Arg. 2. Christians to beware of this for their own sakes. Beza Gr. Annot.  it also for your own sake, that you may not lose your work and your Reward. So some Greek Copies (who are therein followed by the Vulgar Latin, and some other Translations, our own also taking notice of it in the Margin) read that forecited Text of St. john, 2 Ep. v. 8. Look to yourselves, that ye lose not those things which you have wrought, (or gained) but that ye may receive a full reward.] Ye] This Apostates do; Falling from the truth believed and acknowledged, they lose the things which they have wrought, lose the reward of them; so as all their profession shall not turn to any account to them. For this express is that of the Lord by the Prophet Ezekiel, Chap. 18. 24. repeated and inculcated, Chap. 33. 12, 13, 18. When the righteous turneth away from his righteousness, etc. All his righteousness that he hath done shall not be mentioned, etc. So it is in doctrinal truths, as well as Practical performances. A professor turning aside from the way of truth, to the embracing of Error, thereby he blasteth all his former Profession, loseth the fruit and benefit of his former Faith, or seeming Holiness. And unless he look to it betimes, may also lose that full Reward, (as the Apostle there calleth the reward of Eternal Life) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in as much as it is an abundant recompense for what ever any shall either do or suffer). This Reward all Apostates are in danger to lose.  
Not that all errors in doctrine (no 
Errors not all alike dangerous in themselves.  more than in practice) are alike dangerous. We know what the Apostle saith of those Teachers, which build wood, and hay, and stubble upon the foundation, 1 Cor. 3. 12. Holding fast Christ, and his saving Truths, the Mystical and doctrinal foundations, yet raise and build some unwarrantable superstructures upon them, holding forth some doctrines that will not endure the Trial; of such he saith, verse 15. that though their work be burnt, (as it shall be at that great day of trial, when all things shall be tried (as it were) by fire), and themselves suffer loss, (lose the praise of their labour, which shall not be accepted or rewarded with God) yet they themselves shall be saved, though it be as by fire. Though they escape narrowly, as a man that escapes out of the fire naked, where he hath lost both his goods, and his Garments; yet, as to their persons, they shall be saved. God accepting the sincerity of their intentions as to the main, will graciously overlook and pardon those infirmities, and so receive them to mercy. Now what he there saith of the Teachers of such doctrines, we may apply to the followers of them. So long as they hold fast the Foundation, though they be (through infirmity) drawn aside into some Errors not fundamental, they may as to their persons, through the indulgent grace and mercy of God, be saved. Which we hope concerning many poor seduced fowls in this Nation at this day. Thus it is true, all Errors are not alike dangerous in themselves.  
But withal, who knoweth what the 
Yet all dangerous in the Consequence.  Consequence of those more venial Errors may be? when the wheel begins to turn, going down the Hill, who knoweth where it will stay? Not, unless it be accidentally stopped, until it come to the bottom. And even so is it with poor seduced souls; if once they begin to be carried about with divers and strange doctrines, though of an inferior concernment, if they once begin to fall from their steadfastness, who knoweth where they will rest? whether before they come to the bottom of the Hill, to the bottom of Hell, or no? I presume your own experience can furnish some of you with some instances of this kind: Of some, who beginning at the first with some smaller Errors, (as, viz. withdrawing themselves from the public Assemblies), in process of time, by turning and turning from one Error to another, they have never left till they came to the very brow and brink of Hell; even to the deriding and scorning of that Religion which before they professed; to the defying of Ordinances, public and private; to jeer at heaven and Hell, at the immortality of the soul, and Resurrection of the Body, as if they were no other but melancholy dreams; and so brought even to the height (or rather depth) of downright Atheism and profaneness. O let these examples be as booyes, or Sea-marks unto you, to warn you to take heed of coming near those shelves, those quicksands, which they have thus made shipwreck upon. As you love yourselves, your own precious souls, take heed of being thus carried about with divers and strange doctrines. Which if you shall suffer yourselves to be, unless God's mercy be the greater in checking and stopping of you, you are like to be undone by it.  
So much the Apostle intimates to his 
Soul-unsettlednesse in Religion an undoing thing.  Colossians in that Text forecited, Col. 2. 8. Beware (saith he) lest any man spoil you through Philosophy and vain deceit]. This he speaketh in reference to those false Teachers, who by their false doctrines sought to make a prey of them. So the word there used signifieth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ne sit qui vos depraedetur; That no man make a prey of you. Verbum militare, (saith Beza upon it) A word taken 
Beza Gr. Annot.  from the Wars, where Soldiers drive away as a prey the cattle which they have taken; or (as our New Annotation hath it) from such thiefs or Pirates, as do not only take and carry away the goods of those they rob, but their persons also, to make them their own, or other men's slaves. Thus do false Teachers deal by those that harken to them. By their false doctrines they carry them away for a prey, making a spoil of them; spoiling them, not only of their goods, the things which they have wrought, and gained (as the Apostle there speaketh) but even of their souls, (unless God in mercy step in to their rescue); as much as in them lieth, giving them up as Captives unto Satan. As our Saviour saith of the Scribes and Pharisees, who were so zealous to instill their doctrines into others, to make proselytes, they thereby made them twofold more the children of Hell than themselves, Matth. 23. 15. Thus do false and Heretical Teachers, by their false and damnable doctrines, they beget Children of Hell; bringing men under the power of Satan to be taken and led Captive by him. As therefore you love yourselves, beware of such seducers, such seductions, that you be not thus carried about with such divers and strange doctrines.  
And (in the third place) whilst 
Arg. 3. For the Church's sake.  herein you have respect to your Ministers and yourselves, have the like also to the Church of God. This is a thing which all Christians, who profess themselves members of that mystical Body, aught to have a special regard unto, so as not to despise it, nor yet to shame it.  
1. Not to despise it. This is one 
1. Not despising it.  thing which Paul chargeth upon some of his Corinthians, that by their disorderly manner of administering and receiving of the Sacrament of the Lords Supper, and Celebrating their Love-feasts before, or after it, (uncertain whether) they in so doing despised the Church of God, 1 Cor. 11. 22. Or despise you the Church of God? Which, though some, and not a few, learned Expositors, 
chrysostom. Augustine. Grotius ad loc. Fuller, in miscellan.  and that not without some good show of Reason for it, interpret of the place of the Church's meeting, which by a usual Metonymy, vulgarly is (and inoffensively may be) so called, Ecclesia, The Church: which place they might be said to have despised, in that they put no difference betwixt their own private houses and that; which, supposing it to be set apart for Religious services, ought not, without necessary cause, to have been employed to other Civil, (much less Uncivil) uses, (as it seemeth 
Calvin. ad loc. Beza Gr. Annot. in 1 Cor. 11. 18. Pareus ibid. & in vers. 22. Camero in Praelect. de Ecclesiam adversus. Bellaminum et Fulle●●●▪ fusè.  their meetings were). Yet others, not inferior to them, (to whom I profess myself rather to subscribe) understand it rather of the Mystical Church, the coetus fidelium, the Company of believers, either in that particular Congregation, or elsewhere. This Church they by this disorderly carriage of theirs, seemed to sleight, not regarding the Custom of other Churches, nor yet harkening to the Admonition of their own, possibly seconded by some others, (as Pareus conceiveth of it): And this the Apostle there calleth a despising of the Church of God. Which he chargeth upon them as a thing most blame-worthy in them. [Shall I praise you for this? I praise you not.]  
And so is it in whomsoever shall do 
To despise the Church no small contempt.  the like in any kind; Despise the Church of God that Church whereof they are members, and others of the true Churches of Christ. Which they do, without regarding the lawful and laudable usages and Customs of those Churches, do without any just ground and reason differ from them in matters of concernment. Paul (in the Chapter last named) taxing another undecency in that Church of Corinth, viz. their women (some of them) having their heads and faces unveiled, uncovered in the public Assemblies, he presumes this to be Argument sufficient to silence those, who ever they were, that should appear whether in defence of it, or contest about it; If any man list to be contentious, (saith he) we have no such Custom, nor the Churches of God, 1 Cor. 11. 16. And if this be an interpretative despising of the Church, not to regard the Customs thereof, much more may it be so construed, to recede from the doctrine thereof; and to run after divers and strange doctrines, such as the true Church of God hath not owned, but renounceth, and disclaimeth. Surely this is no other but a despising of the Church of God; which who so standeth guilty of, let him not look for praise from God, or thanks from men.  
2. Not to shame it. This do they 
2. Not shaming it.  who professing themselves to be children of this mother, yet desert her doctrine, suffering themselves to be thus carried about with such divers and strange doctrines. This is no small blemish in the Church's face. Even as it is in a field 
Divers and strange Doctrines tolerated a shame to the Church.  of Corn, to see such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such a medley in it, as sometimes we do in barren soils, such an intermixture of divers and strange weeds, and flowers, as Cockle and Darnel, Poppies, and Mayeweed, etc. all growing among the Wheat; this variety of heterogeneous plants, (what ever their colour be, and how pleasing soever they may be in the eyes of Children, yet) it is no small eyesore to the husbandman, or blemish to the field itself, whose best beauty is to be all of one colour. And (truly) so is it in the Church of God; where there ought to be but one Faith, (as the Apostle speaketh, Eph. 4. 5.), to have divers and strange doctrines put up, and take rooting there (much more if they come to flourish and spread), this is no small eyesore unto God, nor blemish to it. Which have you a regard unto, that you may not in this way either despise, or shame the Church of God.  
In the fourth place, having an eye to 
Arg. 4. For Religion's sake.  the Church of God, have a regard also to the Religion of God therein professed. To the Truth of God, which is but one. Veritas unica, error multiplex. Error is various, and may be infinite: Truth is but one, and that semper eadem, ever the same, being constant and immutable; like unto him who is the Author of it, the God of truth, who saith of himself, I am the Lord, I change not, Mat. 3. 6. Now what a dishonour than is this? to have the Professors of it so unlike unto itself; the children so unlike the mother, such Changelings? so mutable, so changeable; As if they were of pilate's race, who when Christ spoke to him concerning the Truth, he replieth, not without some Passion, And what is Truth? Joh. 13. 38. Truly such Sceptics in Religion are some, and many at this day, as if they were (as some call themselves) Seekers; not knowing what Truth, no not Gospel-truth, is: which if they did, surely they would be more constant in adhering to it, and owning of it.  
Fifthly, and lastly, let me beg this 
Arg. 5. For Christ his sake.  for the sake of your Lord and ours, even for Christ his sake. His Disciples and followers you profess yourselves to be. And are you so? then hear his voice, and no others. This will his sheep do. My sheep hear my voice, Joh. 10. 27. Those that are truly given unto Christ by the Election of God the Father, to be made partakers of the merit and benefit of his Redemption, to be justified and saved by and through him, they will hearken unto him speaking in the Gospel. And thus hearing him, they will follow him, and only him; not so any other. A stranger will they not follow (saith the fifth verse of that Chapter, speaking of the same sheep of Christ), but will flee from him; For they know not the voice of strangers. False Teachers, such as teach divers and strange doctrines (and in that respect fitly called strangers); Christ's sheep know not their voice, viz. with a knowledge of Approbation, so as to hearken to them, to follow them. And O that all of you might in this way approve yourselves to be in the number of these sheep! such as have Christ's ear-mark upon you, by giving this honour unto jesus Christ, to hear him. This is my beloved Son, in whom I am well pleased, hear ye him, (saith the voice from heaven) Matth. 17. 5. A Prophet shall the Lord your God raise up unto you of your Brethren, like unto me; him shall ye hear, (saith Moses, speaking of the Messia) Deut. 18. 15. cited by Stephen, Act. 7. 37. Hear him; and in matters of Faith, only him; Not harkening to any other, who ever they are, that shall bring any divers and strange doctrines, contrary to, or divers from, that which is revealed in the Word. This is that which Paul (with no little earnestness) presseth upon his Galatians, Gal. 1. 8. Though we, or an Angel from Heaven preach any other Gospel unto you, then that which we have preached to you, let him be acoursed. And let me with like affection press the same upon you. If any (be they who, or what they will) shall preach another Gospel (as some such there are in this Nation at this day) then that which hath been preached to you by the faithful Ministers of Jesus Christ, what ever they are (I say) let them be accursed. So look upon them, as being therein Instruments of the devil, no other but the spawn of that old Serpent, who having deceived your first Parent, now attempteth the like upon you.  
To proceed no further. Put these Arguments together; and I hope (being by the good Spirit of God set on upon your hearts), they may prove effectually prevalent, for the letting in of this useful and needful Admonition, that you would take heed, that you be not carried about with divers and strange doctrines.  
But you will now say unto me; How 
Q. 1. Preservatives against this spiritual Vertigo.  shall we be preserved from this so dangerous a Vertigo? this turning sickness? How shall we be kept from being thus carried about, and carried away?  
A Question that will be very useful 
A.  in the Resolution of it. Wherein I shall prescribe unto you some plain, but proper directions, which may serve as an Antidote against this Infection.  
1. In the first place, my advice shall 
Direct. 1. Christians not to be Over-confident of themselves.  be; Be not over-confident, over-confident of yourselves. Whether of your own Strength or judgement.  
1. Not of your own Strength. This 
1. Not of their own strength.  it was that gave Peter that Turn in the High Priests Hall; even his standing upon his own legs, self-Confidence. Though all men shall be offended because of thee, yet will I never be offended, (saith he to his Master) Matth. 26. 33. This he spoke in confidence of his own strength; and therefore he was left by his Master to that sad experience of his own weakness. Let his miscarriage be a warning to all that hear of it, to teach them while they stand, to take heed lest they fall. That is the Apostles counsel, 1 Cor. 10. 12. Let him that thinketh he standeth, take heed lest he fall. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that thinketh he standeth firm and sure, and is confident that he shall ever stand (as Grotius well expounds it); Let him take heed. Let him not be over-confident. That is the same Apostles advice to his Romans, and other Gentile Christians, Rom. 11. 20. where speaking of the just Rejection of the jew, and the gracious Reception of the Gentile in their stead, he maketh this use of it. Because of unbelief they were broken off, and thou standest by faith; Be not highminded, but fear. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Have not high thoughts of yourselves, but fear; not with a fear of diffidence and distrust, but of Circumspection, and watchfulness. A useful direction, very proper in the present Case. Would you not be thus carried about? Take heed of Topsailes. You well know (many of you) how unsteady they make the vessel that beareth them, carrying it about, and tossing it to and fro with every blast of wind. And the like will high thoughts do the soul that is possessed with them. And therefore be not highminded. Let no man think of himself more highly than he ought to think, (as our last Translation renders that, Rom. 12. 3.) But fear. Happy is the man that feareth always (saith the Wiseman, 
Christians always to fear themselves.  Prov. 28. 14.): Feareth God, and himself. Feareth God with a fear of Piety, and himself with a fear of jealousy. Feareth to offend his God, and is no ways confident of himself (as Diodate well expounds it). And thus let us fear; And that Always. Which well we may, when we see, or hear (which we may do) of others, some of them, sometimes Champions for the Truth, to be thus deceived, thus seduced, thus Captived. Well may we, who in comparison of them are but poor weak striplings, fear. Be we diffident of ourselves.  
Which whilst we are, commit we our 
Committing their souls to a Divine Custody.  selves to the Custody of another. That is St. Peter's advice to Christians in all their sufferings for God, that they should commit their souls to God, 1 Pet. 4. last. Let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator. And this do we: Knowing that we cannot keep our own souls, (If Adam in state of Integrity could not do it, how much less we in this lapsed condition, labouring under so great Imperfection), commit them to the custody of another, even of that God who is a faithful Creator, who, as he is able to keep that which is committed unto him (as Paul speaketh, 2 Tim. 1. 12); so also he will do it for all that trust him. A God that will not forsake the work of his own hands. Thus commit we ourselves unto him.  
Taking hold of him by faith. Even 
Taking hold of their Father's hand.  as Children, walking abroad in the winds way, specially if they be to pass over some narrow bridge, they will take hold of their father's hand. Even so do we of our heavenly Fathers. Now that the wind of divers and strange doctrines is up, and is so high that every day it carrieth away some or other, we being to pass over a narrow bridge, (for such is the way to heaven, Narrow is the way which leadeth unto life (saith our Saviour, Matth. 7. 14.) so as if our foot slip, or we be turned aside, we may perish for ever, take we hold of our Father's hand, begging it from him that he would hold us, so keep us that we may not turn aside from the way of Truth: not leaving us to ourselves; which if he do, we shall be found no better than Wheels, than Chaff, than Clouds, than Waves, easily carried about. Thus be not over-confident of our own strength.  
2. Nor yet (secondly) of our own 
2. Nor of their own Judgement.  judgement, by leaning too much upon it. So the Wiseman subjoins this Direction to the former, Prov. 3. 5. Trust in the Lord with all thine heart, and lean not to thine own understanding. A useful Caveat, which let Christians make use of in this case. Would they stand sure, so as not to be carried away with Errors, let them not lean too much upon their own Arms, trust too much to their own Judgements. By this means many have been deceived in matters of the world, more in the matters of God. And therefore beware of this Self-confidence also.  
And that, as in other things, so in 
Particularly, in expounding of Scriptures.  interpreting, and expounding of Scriptures. We know what the Apostle St. Peter tells us, 2 Pet. 1. 20. where he layeth down this as a Praecognitum, a thing which he would have all those who meddle with Prophetical Scriptures, to take notice of. Know this first (saith he) that no Prophecy of the Scripture is of any private interpretation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, propriae Explicationis, of a man's own expounding, for a man to interpret of his own head, according to his mind, without consulting with others, with God, with Scriptures, with other men: with God, having recourse to him by Prayer; with Scriptures, comparing one place with another; with other men, consulting with their Wrtting, conferring with their Persons. This is the ordinary way for expounding of Prophetical Scriptures. And the like we may say of all other Texts; specially such as have any degree of obscurity in them. And therefore let all Christians take heed how they go about to expound them, that therein they do not go upon their own heads, lean too much to their own Understandings.  
Which as it concerneth all, so more 
Specially being ignorant & unlearned; who are apt to pervert it.  specially those that are ignorant and unlearned; who leaning to their own (too often prejudiced) understanding, in interpreting of Scripture, may and do, sometimes make strange work of it; wresting it. Thus in Peter's time dealt some by Paul's Epistles, as also by other Scriptures, as himself observes, 2 Pet. 3. 16. In which (saith he, speaking of those Epistles) there are somethings hard to be understood, (viz. by reason of the sublimity, the height of the matter, and some particular expressions in the phrase) which they that are unlearned and unstable wrist; as they do also the other Scriptures to their own destruction. This did those kind of men then. And the like they are still apt to do. Being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men void and destitute, not only of Humane Learning, (which is, what ever any, who have either little acquaintance with it, or affection to it, may think and speak of it, no small help to the right interpreting and understanding of Scripture), but also of Divine; having little acquaintance with the mind of God revealed in his Word; not having their senses (the faculties of their souls, Understandings and Judgements) exercised to discern good and evil (as the Apostle describeth the grown Christian, Heb. 5. last), to discern betwixt truth and falsehood, they by this means, meddling with the Interpretation of Scripture, and trusting to their own Judgements, wrest it, torment it, set it upon the rack (as I showed you before the word there used signifieth).  
A truth (I think) never more verified 
Strange perverting of Scripture in the present Times.  in any age or part of the world, than it is at this day in this Nation. Wherein how do these Sacred Records in this time suffer, being thus wrested, thus tortured by many different sects, (like so many wild horses drawing at the several quarters of man), every one endeavouring to force them, and bring them over to their own party, to vote with them, and speak for them. To which end some of them put such senses upon them as the world before never heard of, nor any sober and unprejudiced spirit would ever have dreamt of. It were an easy matter here to give you some instances in this kind. Take only a taste of them from that poor illiterate act, (the noise whereof hath of late alarummed 
A Taste of it in the Sect of Quakers▪ Gipsies in Religion.  these Quarters, which gave me the first occasion to fall upon this subject), those Gipsies in Religion (so I called them, with some others before, and know not how more fitly to term them (vulgarly known by the name of Quakers. Being (as it seemeth) every way such as Saint Peter there describeth, unlearned and unstable; what a nose of wax do they make of the Scriptures? which having a low and contemptible esteem of, they handle accordingly. Bear with me a little if I take up a few of those fragments which have fallen from some of them.  
Having (all of them) an evil eye upon 
See the perfect Pharisee set forth by the Ministers of Newcastle.  those two standing Ordinances of God Magistracy and Ministry, (which divers look upon as the two witnesses spoken of, Rev. 11. 3. and some suppose to be now about to be slain, v. 7. and having a design (as much as in them is) to slay them, to take them out of the way, or at least to render them contemptible in the eyes of the people, how do they hale in Scriptures to their ●id? not sparing to offer violence to them, to enforce them to speak that which neither the Spirit of God, nor yet any man besides themselves ever thought of. As for instance.  
Whereas the Prophet jeremy speaking 
Texts perverted against Ministers.  of the false Prophets that were in Israel, saith, that the Priests did bear rule by their means, Jer. 5. last, meaning that they strengthened themselves by the league which they had with the Prophets, and so were confirmed in their ambitious courses and corrupt carriages, they envying the Ministers of God that double honour, which the Apostle, (1 Tim. 5. 17.) saith, those which rule well, and specially they which labour in the Word and Doctrine are worthy of, viz. Countenance and Maintenance, and not willing to allow them either the one or the other, but being desirous to muzzle the mouth of the ox that treadeth out the corn, and willing that they which serve at the Altar should live upon the Air, some of them (and I suppose none of the meanest) would have thereby understood their temporal subsistence; The Priests bear rule by their means; i. e. Ministers of the Gospel domineer by their Maintenance; which upon that ground they would have taken away.  
And so finding our Saviour blaming the Pharisees for their ambition, and among other things charging them with this, that they loved the chief seats ni the Synagogues, Matth. 23. 6. they, not understanding what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. signifieth, nor yet what the manner of the Jewish Synagogues was, wherein (as in our Churches) there were many chief seats for more eminent persons, they apply it to the Pulpits, which Ministers in preaching of the Word make use of for conveniencies sake, not without an express Scripture- precedent for it, viz. that of Ezra, of whom we read, Neh. 8. 4, 5. That Ezra the Scribe stood upon a Pulpit of wood, which they had made for the purpose. And so (it is said) he opened the book in the sight of all the people; For he was above all the people.  
And so again, while they find the Pharisees taxed by our Saviour for loving to stand praying in the Synagogues, so making their private prayers in those public places, which they did for ostentation sake, that they might be seen and heard of men, (as our Sadiour himself there expounds it, Matth. 6. 5.) they take it up, and cast it as a stone at the faces of God's Ministers, for using the same posture in their public devotions.  
And so also, where our Saviour biddeth his Disciples to beware of the Scribes, which desired to walk in long Robes, Luk. 20. 46. wherein he had no intent to condemn garments of that fashion, (which as the Prophets were ever wont to wear, so himself and his Apostles did the like, it being the custom of those Eastern Countries then (as to this day it is) to wear vestes talares, side-garments), but their vain affectation in wearing them, most probably having them longer than usual, trailing upon the ground, that so they might be taken notice of to be no ordinary persons; these men apply it to the decent garments of Ministers, whether Gowns or Cloaks, which they wear, and warrantably may (as Magistrates do) for distinction sake, and that there may appear (as there ought to do) even in their habit a gravity becoming their calling. I might soon weary you with more of this kind; Texts thus perverted against the Ministers of God.  
And as they deal with Ministers, so 
Texts perverted against Magistrates.  also with the Civil Magistrate. To whom they refuse to give any civil respects suitable to their places and offices. Which they do (as it seemeth) chiefly upon the account of those two abused Texts. The one, Matth. 23. where our Saviour taxing the ambition of the Scribes and Pharisees in affecting to be called Rabbi, Rabbi, verse 7. he prohibits his Disciples to do the like, Be not ye called Rabbi, verse 8. And again, verse 10. Be not ye called Masters, so forbidding them to affect high styles, and swelling titles; from thence these men refuse to give any respective language to Magistrates, more than to any others.  
The other place is that, Luk. 10. 4. where our Saviour sending forth his seventy Disciples upon that great and earnest employment to preach and plant the Gospel, he order them that they should carry neither Purse, nor Scrip, nor shoes, nor salute any man by the way; This kind of men overlooking the former part of the verse, which equally concerneth themselves, forbidding that which they usually practise in their journeys, the carrying of purse, or scrip, or shoes, they take hold of the latter, and from thence refuse to salute any man, and so to afford any respect unto Magistrates, as well as others. Whereas our Saviour therein intended no such prohibition to his Apostles, as to for●i● them comity and Civility, the verse following there, he expressly enjoins them, (verse 5.) Into whatsoever house ye enter, first say, Peace be to this house; which was a form of salutation then in use); but only that they should not give way to any unnecessary diversions, so as to be taken off from, or hindered in the executing of that Commission which he had given to them.  
Thus do they make good what St. Peter there speaketh, Being unlearned and unstable, they wrest the Scriptures. And that not only such places as he there speaketh of, which are dark and obscure, whether for matter, or expression, but plain Texts, the sense whereof is obvious to every eye, that hath not the like film of prejudice upon it that theirs hath. And by this means (among other) are they (poor souls) carried about with such divers and strange doctrines as they are, to the shaming of that Religion which formerly they have made profession of, and endangering their souls, and the souls of others.  
Now let this present experience be useful to you, to warn you to beware of that which exposeth you to such eminent danger in this way; of being over-confident of yourselves, as not of your own Strength, so not of your own judgement. I pass to a second Direction.  
While you are not over-confident, 
Direct. 2. Christians not to be over-Credulous, so as to take Doctrines upon Trust.  be not over-Credulous. While you are not over-Confident of yourselves, be not over-credulous of others, so as to take doctrines from them upon trust. Whether from any one singular Person, or from any Community and Society of men.  
1. Not from any one singular person. 
1. Not from any one singular person.  This is an honour due only unto Christ; who being the Word of his Father, aught to be heard, and that with an absolute credence. Not so any other; whether Man, or Angel. Though we, or an Angel saith St. Paul, Gal. 1. 8. It matters not how qualified, how dignified. How qualified, whether for Learning or Piety. How dignified, whether Pastors, or Teachers, to whom (being sent by Christ) he hath promised a more special assistance, Lo, I am with you always to the end of the world, Matth. 28. 20. yet give not this honour to any of these, so as to pin your faith upon their sleeves; to take doctrines upon trust from their tongues or Pens. It is the Bereans commendation, that they would not trust Paul upon his word, but that they would search the Scriptures, to see whether the things which they heard from him were so, or no, Act. 17. 11. Even as wary Princes and States will not trust Ambassadors upon their bare word, but they will see their Credentials under hand and seal: So wary should Christians be in hearing the Ambassadors of Christ, his Ministers, whether Ordinary or Extraordinary (of which latter sort yet I know none since the Apostles times), so as not to receive any thing (in matters of faith) from the mouths of any, be they what they will, unless they see their Credentials, good warrant, and clear evidence from Scripture for it.  
In which case it matters not what 
Pretended infallibility not to be regarded.  pretensions may be made by, or for any. Be it the highest that can be, an unerring Infallibility. That is the pretention of him who giveth out himself to be Peter's Successor, and Head of the Church, that Man of Sin, that Antichrist of Rome; who upon that account challengeth to himself an absolute credence, requiring all to acqutesce and rest in his determinations, without any further discussion. Which is more than ever Paul or Peter did. And a thing directly contrary to that which St. Paul enjoins, 1 Cor. 7. 23. Ye are bought with a price, be ye not servants of men; i e. so as to enslave yourselves, specially your consciences unto them, by giving an absolute credence unto them.  
No, though they may pretend Credentials 
Nor yet pretended Credentials: Spirit, Word, or Letter.  also; Credentials whether from Earth, or Heaven. From earth, the Reports or Writings of men; from Heaven, Divine and Immediate Revelations. All these three (it seemeth) some of the false Apostles made use of. And thereupon it was that St. Paul gave that Caveat to his Thessalonians, 2 Thess. 2. 2. Now we beseech you, Brethren, that ye be not soon shaken in mind, or be troubled▪ neither by Spirit, nor by Word, nor by letter as from us]. That ye be not shaken in mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A metaphor taken from Ships, which are tossed to and fro at Sea in a stress of wind. Thus are poor unstable souls sometimes tossed and troubled, by harkening to false Teachers. But so would not Paul have his Thessalonians to be by those false Apostles, who to insinuate into them, and to gain credit and credence unto their doctrines, made use of that threefold Artifice, viz. Spirit, Word, and Letter; Spirit, pretending Prophetical Revelations: Word, Reports concerning the Apostle, as if he had changed his mind, recanting what before he had preached, and so were of the same mind with them, (as Grotius, I think, sitly expounds the word there); Letter, any counterfeit writing, going under the Apostles name. And the very like Artifices do false Teachers frequently make use of. Pretending sometimes to Spirit, Revelations, Inspirations: Sometimes to Word, Reports, Traditions: Sometimes to Letter, forged Records; All frequently made use of in the Church of Rome. And some of them made use of by some false Teachers among ourselves at this day. Now let not Christians be shaken in mind, or troubled by any of these.  
No, not by that which biddeth most 
Spirits to be tried.  for belief in this kind. Spirit, Pretended Revelation. This was the great Argument which the false Prophets under the Old Testament made use of to gain credit to their doctrines by. And the like have false Teachers done in the New: As in the Primitive times, so in most ages since; being therein imitated by some in this Nation at this day. But let not this pretence gain any Credence from us. That is St. John's advice, 1 joh. 4. 1. Beloved (saith he), Believe not every spirit. But try the spirits, whether they be of God; because many false Prophets are gone out into the world. So it was in his time; there were many false Teachers. who boasted of the Spirit, pretended Revelation, and Inspiration, by which means their doctrines gained belief with over-credulous souls. But St. john forbids to believe them ever the more for that; but to Try them. So did the Church of Ephesus, for which she is commended, Rev. 2. 2. Thou hast tried them which say they are Apostles, but are not, and hast found them liars. And the like it standeth all Christians in hand to do. Not lightly to believe every spirit. By this means (if reports be true) many children have 
Merchandizing Spirits.  been stolen and carried away by those whom the vulgar call by the name of spirits. Being over-credulous, and committing themselves to them, they have made Merchandise of them. Take you heed of doing the like by your souls; of committing them to every one that pretend to the Spirit, lest they also do the like by you, make merchandise of you (as St. Peter foretelleth false Teachers would do, 2 Pet. 2. 3.): But try such spirits, whether they be of God: Bringing their Doctrines to the Touchstone of the Word. That was the Touchstone to which God requireth his people to bring the Prophets under the Old Testament, Isai. 8. 20. To the Law, and to the Testimony (to the Word, to the Scriptures) If they speak not according to this Word, it is because there is no light in them; No Morning (saith the Original), The daystar hath not appeared unto them, the Sun is not risen upon them, as they pretend; they have no light of divine illumination, or yet can afford any light of true Consolation. And in like manner, by the same means, try we the like Pretenders under the New Testament. Not taking doctrines (in matters of faith) upon trust from any. Not from any one singular person.  
2. No nor yet (in the second place) 
2. Not from any Community or Society of men.  from any Community, any Society of men. Be it a Church, or be it a Synod, a Council, Provincial or National, yea, suppose Ecumenical, General, Universal. True it is, great respect both may and aught to be given to these; specially to the last. But yet none of them having a promise of infallibility, it is too great an honour to yield an absolute credence unto them, so as to receive their determinations for Articles of faith, without any further discussion. Such an implicit faith did that ancient Heretic Apelles plead for. Being (as Eusebius 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Histor. Eccl. lib. 5. cap. 13.  reports it of him) taken in some errors, and dealt with for his Conviction, he alleged that it was not for him, or any other to inquire into the truth of Doctrines professed, but every one to abide in that faith which he had received. And the very like do they of the Church of Rome. Fearing the truth of their doctrines, they forbid the people to try them; specially if once they have the Church's stamp upon them, now it is piacular so much as to question them. No wonder that poor souls being over-credulous are in this way carried about, whither it pleaseth their blind guides to lead them. Would not you miscarry in the like way? make use of this second Advice; Be not over-credulous in receiving of Doctrines upon trust from others. I pass to a third.  
Would you not be thus carried about, 
Direct. 3. Take heed of coming in the winds way.  Take heed how you come in the winds way, how you expose yourselves to Temptations in this way. Under which Head let me give you a twofold Caveat.  
1. Take heed of high things That 
Caveat 1. Take heed of High things.  is the Apostles Caveat to his Romans, Rom. 12. 16. Mind not high things. And let it be mine to you. If you would not be thus carried about, take heed of high things. You may remember what I told you of Chaff upon the Mountains; Being there, it is presently whirled about with every gust of wind, whereas had it been in the valley, or upon the floor, possibly it might have lain still and quiet. Would not you in like manner be carried about with this wind of strange doctrines, keep off from the top of the Mountain; take heed of high things. In particular of high thoughts, and high speculations. I shall instance only in these two.  
1. Of high thoughts concerning your 
1. High thoughts.  selves; of your own wit, your own wisdom, your own Judgement; as if you were more perspicacious, more quicksighted than others. This Caveat the Apostle subjoins to the former, Rom. 12. 16. Be not wise in your own conceits. Such for the most part Heretics are; they have high thoughts of themselves, as if they could seek further than others. And with this leaven (for the most part) their Disciples likewise are soured. And thence is it that having once given entertainment to an opinion, they are so hardly induced to part with it again. Seeth thou a man wise in his own conceit? there is more hope of a fool, then of such a one, Prov. 26. 12. would not you fall into the like condition? Be not in this sense highminded, Have not over weening thoughts of yourselves.  
And (secondly) whilst you take heed 
2. High Speculations.  of high thoughts, take heed also of high Speculations. Whilst you take heed of setting the one into your souls, take heed how you let out your souls after the other; that they do not reach at things above their reach. So our former Translation (not unfitly) renders that of the Apostle, Rom. 12. 8. That no man prefume to understand above that which is meet to understand, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either, above that which is meet for any man to understand, as some Divine secrets are, which yet some will be prying into, or above that which is not meet for such or such persons to attempt to understand. Such are some high and deep Points in Divinity to low, and shallow capacities. They are too high for them. And thereupon it is, that when they will be meddling with them, and looking too far into them, they are like weak brains upon an high Tower, which presently turn round, they are easily carried about. Even as it is with small Skifs and Cockboals; so long as they are in the narrow and shallow waters, they are steady, but launching forth into the main, the broad and deep Ocean, then how are they tossed? Even so fareth it sometimes with some wellmeaning Christians. So long as they keep themselves within the banks of more plain and necessary truths, as the doctrines of Faith and Repentance, etc. now they are steady and stable, but adventuring to launch forth into the deeps, how are they carried about? Such deeps the Apostle speaketh of, Rom. 11. 33. where having treated of God's just and gracious dispensation, in rejecting of the jew, and receiving the Gentile into Covenant in their room, he breaketh forth into this passionate Exclamation, as a man astonished with the thought of that which he could not comprehend the reason of, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! O the depth of the riches both of the wisdom and the knowledge of God How unsearchable are his judgements, and his ways past finding out? So they are in many of his common providences, in disposing of humane affairs here below, much more in disposing of men for their eternal estates. Those Decrees of Election and Reprobation, or Preterition; Gods choosing of some to be vessels of honour, ordaining them to life and salvation by Jesus Christ; his overlooking and passing by of others, leaving them to be vessels of wrath, ordaining them to just condemnation for sin; and both these before they have done either good or evil, (as the Apostle layeth it down, Rom. 9 11.) merely out of the good pleasure of his own will, without any respect (as to the Decree) to any thing in the persons so disposed of, this is a depth which neither man nor Angel can sound the bottom of. No wonder then when such Skifs and Cock-boats, unlearned and unstable souls shall boldly adventure into these deeps, that they are tossed to and fro, that they are carried about into Pelagian, Vorstian, Arminian, and Socinian Errors, which too many vessels of greater burden, men of eminent learning and parts have been, and at this day are. That you may be secure from the like danger, take heed of these high things; as of high thoughts, so of high speculations; as how you entertain the one, so how you meddle with the other. Remembering what the Kingly Prophet saith of himself, Psal. 131. 1. I do not exercise myself in things too high for me; (things passing the measure of his apprehension, or limits of his vocation) As also what the Apostle saith unto you, Be wise (understand) unto sobriety, Rom. 12. 3.  
Secondly, That you may be kept 
Cavat 2. Take heed of Eddie winds.  out of the winds way, take heed of Eddy winds, (I speak to you in a Language you are well acquainted with). Take heed (I say) of Eddie winds. Such are the winds that we meet with in by-Lanes, or in the Corners of streets, where the wind being but straitened, bloweth more violently then in the open fields, turning light things about like a whirlwind.  
And even like danger there is in 
Conventicles truly so called.  those (truly so called) Conventicles. Let no man here mistake me, as if under that name I had any intent to strike at those private meetings of Christians, which are intended for mutual edification in God's way, by praying together, conferring together, repeating of Sermons, or the like warrantable exercises. I am so far from discouraging such meetings, that I wish where there is one, there were many. But those unwarrantable Conventions which are intended only or chiefly for seduction. When false Teachers (as the Apostle foretelleth they should do) creep into private houses, there to sow their tares, to vent their erroneous doctrines. Specially where these meetings are upon the Lord's day, during the time of public worship, (of which kind (it seemeth) there are more than one, taken notice of in this place). These I call, and that deservedly, by the name of Conventicles; and compare them to those Eddie winds in by-Lanes, or Corners, wishing you, if you would avoid the danger of being carried about, to take heed of them; how you come at such places where seducers keep their haunts.  
Q. But (will some say) may we not 
Q. May we not try all things?  try all things? Is not this a Christians liberty? nay, is it not his duty? what else meaneth that of the Apostle, 1 Thess. 5. 21. Prove all things; Hold fast that which is good?  
A. True, this Christians may do, 
A. The Apostles sense expounded.  aught to do, but in the Apostles sense. Where Doctrines and Opinions are presented and offered to them, they are to bring them to the Touchstone of the Word, so to prove them, to try whether they be current or no, before they receive them, lay them up in the Cabinet of their hearts. But in the mean time, know we it to be far from the 
The itching ear a dangerous disease.  Apostles meaning, to approve of that vain and fond Curiosity, of affecting of Novelties, which some, and too many in this (as in all other places) are guilty of. If a new Teacher, that bringeth some new and strange doctrine, come to Town, and creep into a private house, they must (like those Athenians forementioned) go hear what he saith. A dangerous Affectation.  
Specially in those who are most subject 
Specially in those that are unlearned and unstable.  to be infected with this Itch, unlearned and unstable souls, for the most part silly women (as the Apostle calls them), who wanting Judgement, know not how to try any thing. For them to adventure upon this trial in this way, what is it but as if a Child should adventure to taste of every Box, every Glass in an Apothecary's shop? in which way he may sooner meet with poison then with nutriment. And truly such is the danger, when simple souls, children in understanding, will be thus trying of every doctrine, and thus following of every Teacher. Not unlike to those men or women, who being over-affected unto Physic, will have recourse to every Empiric, every Mountebank that they hear of, putting themselves into their hands, suffering them to practise upon them, who in so doing can never expect to have sound bodies. No more let them look for sound souls, who will be thus running after every Mountebank in Religion, at least to hear what their new and strange doctrines are. A fond, and (as I said) dangerous Curiosity: So it was to the first woman, who by holding Parley with the Serpent, was seduced by him, The woman being deceived was in the transgression, 1 Tim. 2. 14. And so hath it been to many of her sons and daughters after her; who lending an ear to subtle seducers, God in his just Judgement hath given them over to be deceived and seduced by them. And thus I have also done with this third Direction, which bids you take heed of coming in the winds way. Take a fourth.  
Would you not be thus carried about? 
Direct. 4. Take heed of beginning to turn.  take heed of beginning to turn. You know how it is with a wheel, (I have hinted it once and again), Being set upon a declivity, if once it begin to turn, going down the hill, now it turneth alone being carried about of itself, by its own force.  
Object. True, (will some say) so long 
Object. We are going up the Hill.  as it is going down the Hill. But that is not our case. We are going up the Hill, and therefore though we do begin to turn, yet there is no such fear, no such danger.  
A. This is the common plea of all 
Answ. The common Plea of all Sects and Secturies.  Sects and Secturies in the world. They all think they are going up the Hill, tending to an higher degree of perfection than those have attained to, whom they leave behind them. But we know how it fared with the Syrian Army which was sent to surprise the Prophet Elisha, being smitten with blindness, whilst they thought they were going to Dothan, they march into the midst of Samaria, 2 Kings 6. 19, 20. And even so fareth it with those Armies of Sectaries that are in this Nation, and elsewhere. Being all of them, Blinded, blindfolded in some of the ways aforesaid, they all think they are going up the Hill, climbing towards perfection, whilst in truth they are going downwards, declining in their spiritual conditions. That none of you may be taken with this (not more common than dangerous) fallacy, let me subjoin to 
4. Particular Caveats under this general direction.  this General direction 3. or 4. particular Caveats▪ every of which will inform you, when you are going down the Hill.  
1. Take heed of turning from jesus 
Caveat 1. Take heed of turning from Jesus Christ to any thing else.  Christ, of not holding fast the head (as Paul cautions his Colossians Col. 2. 19) Such is jesus Christ the Head of the Body, (the mystical Body, the Church, Col. 1. 18. The Head of the Corner (as Saint Peter hath it) 1. 2. 7. borrowing it from the Psalmist. Ps. 118. 22.) The Headstone, as the Foundation-stone, so the Topstone. And being so, it necessarily followeth, that whosoever turn from him, which way soever they turn, they are gowing downwards. And this take you heed of, as being at all turns most dangerous, of turning from jesus Christ to any thing else.  
In particular, of turning from Christ 
From Christ to Moses.  to Moses. This was the case of many in the Apostles time, who turned from the Gospel to the Law, from the doctrine of free Grace in Christ, to seek Justification in whole, or in part by the works of the Law. So did the Galatians (some of them) whom Paul tells, that they were fallen from Grace, Gal. 5. 4. from the doctrine of God's free Grace in Christ. And so do they, who ever shall seek Justification and Salvation by the works of the Low, by any moral performances, much more by Ceremonial observances (which was the case of those Galatians), or any thing besides Christ, in so doing they fall from Grace, and they fall from Christ, who by this means is made of none effect to them. So unsound is that seemingly 
An unsound and dangerous Maxim.  politic Maxim, which is made use of by many in the Church of Rome, viz. That a man standeth surer upon two boughs then upon one. Not so (say we), if so be that by standing upon a bough that is rotten, he fall from that which was sound. Which is the very case of all those who trust to Christ and Moses, to Gospel and Law for their Justification and Salvation. By resting upon the one in part, they fall wholly from the other. Christ will either be a whole Saviour, or no Saviour. So as this is a declining, a going down the Hill with a witness.  
So Paul looked upon it in his Galatians 
To fall from Christ a desperate declension.  and would have them so to judge of it, Gala. 3. 3. where he parleys with them about it, Are ye so foolish, (saith he) having begun in the Spirit, are ye now made perfect in the flesh? Where by flesh we are to understand the Ceremonies of the Law, which were no other but external and Carnal observances, especially after that the figurative and Sacramental use (which whilst it continued, was as the soul and spirit, putting life into them) was now ceased, being taken away by the death of Christ; Now they were no other but flesh; flesh without spirit. And being so, the Apostle censureth it as no small degree of folly in them, that they should fall off to them; that having begun in the Spirit, having embraced the doctrine of the Gospel, the commands whereof are Spiritual, and having withal found the effectual work of the Spirit in their heart, working faith and Regeneration in them, that they should once think of being made perfect in that way. This indeed was that which the false Apostles promised them, that they should by this means receive some addition of perfection (Even as the Doctors of the Church of Rome at this day do to their disciples). But this the Apostle justly censures as folly, and that no small degree of it, as in the Teachers, so in the receivers of this Doctrine. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are ye so foolish? And be you ware of falling under the like Censure.  
A Caveat not unneedful; this being 
A needful Caveat in regard of the present Times.  a folly which some in this Nation at this day, who pretend to the highest degree of perfection, to be perfect as Adam, nay, for holiness (such is their 
See the perfect Pharisee, Pos. 7, 8, 9, 10.  Blasphemy) perfect as God himself, do openly proclaim whilst they profess to look for Justification and Salvation, not by the Righteousness of Christ imputed to them, but by the Righteousness of Christ inherent in them; which is no other than inherent holiness. Now if this be not a falling from Christ, and a falling from Grace, surely we must conclude the Apostle in that Text forenamed (Gal. 5. 4.) to have been much mistaken. Let this be a first Caveat under this Head.  
Secondly, whilst you thus hold fast 
Caveat 2. Take heed of turning from the Church.  the Head, take heed of parting with the Body; of falling off from the Church, by severing and separating from it. And that, as from any part of it, any particular Church, which being sound in the faith; wherein the Word is rightly preached, and Sacraments duly administered, though possibly labouring under some other imperfections, and not so accomplished in respect of Order as it ought to be, and some others are, yet deserveth to be called and owned as a true Church; so, much more from the whole Body, the whole Catholic visible Church. This also is a Hill, a Mountain; Yea, a Mountain paramount, a Mountain 
The Church a Mountain Paramount.  established in the top of the Mountains. So the Prophet Esay describeth the Church under the Gospel, (Isai. 2. 2.) which in respect of spiritual glory is exalted far above all secular state and power: And being so, well may they who fall from it be said to go down the Hill▪ And such a Declension, such a Separation take heed of.  
Such Separatists there were in Saint 
An unwarrantable and dangerous Separation.  Iude's time, These are they that separate themselves, Judas v. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word properly signifieth Separatists, such as separated themselves, and others from the true Church of God, renouncing Communion with it, so making of Sects. Such were the Donatists some ages after, against whom Augustine so strenuously and earnestly 
Donatists and Anabaptists parallelled.  contended. The founder of which Sect, Donatus a Bishop, taking an unjust and groundless distaste at Cecilianus Bishop of Carthage (not unlike that which some among ourselves at this day have taken up against the Ministers of the Church of England, (as also of other Churches, being in this respect 
Maximè quod à Traditoribus Divinarum Scripturarum fuerit Ordinatus, August. de Haeresibus.  in the same Predicament with them), viz. because he had received his Ordination from the hands of some of the Traditores, or Proditores, such persons as had in time of Persecution delivered the Book of holy Scriptures to be burnt, (even as our Ministers are said to have received theirs by or through the hands of Antichristian Romish Bishops) thereupon he fell off from the unity of the 
Tanquam Ecclesia Christi de toto orbe perierit, ubi futura promissa est, atque in Africâ et Donati parte remanserit: in aliis terrarum partibus quasi contagione communionis extincta, August. ibid.  Church, separating himself, with his party, from all others, as if the Catholic Church had been no where else to be found but only in that Corner of afric where himself dwelled, and that among his Society, himself and his followers. Thus did that Sect then.  
And the very like have the Anabaptists of the last age done, who are not unjustly looked upon by some, 
Diu perstitit haec Haeresis, etc. Posteà tamen jugulata est, atque acquieverat, nisi miseri et insani Anabaptistae eam ab inferis hoc nostro seculo revocâs●ent, Danaeus in Augustin. de Haeresib. Cap. 69.  as revivers of the Sect of the Donatists; being therein followed by their Successors among ourselves in this Nation, at this day, who by that one Act of Rebaptization (which also they learned from those Donatists, of whom Augustine tells us that 
Audent rebaptizare Cathol eos, August. de Haeresib.  they did the very like, Rebaptize those that were baptised before) do at once unchurch all the Churches in the world, in as much as they do thereby make a nullity of that Sacrament, which the members of those Churches have received in their Infancy, which being the Initial Seal of the Covenant, and the distinguishing mark betwixt Christians and Heathens, none can be looked upon as visible members of the Church without it. An Error, which be you ware of.  
It being a Mother-Errour, and that a 
Separation a Mother-Error.  teeming, a fruitful one, in whose womb ordinarily many erroneous Opinions are conceived. So it was to those Donatists the first founders of it; who being fallen off from the Church stayed not there, but were then carried about with divers and strange doctrines, ran into 
Vide Augustin. de Haeresib. & Danaeum, cap. 69.  many pestilent Opinions, (as inveterate Schism for the most part turns to Heresy) besides some desperate practices. One of which amongst the rest is 
A practice observable in the Donatists.  very observable; viz. that whilst they at the first plead for Liberty of Conscience, and an Universal Toleration, that no man should be compelled to any Religion, nor yet hindered from holding forth any opinion; denying the Civil 
Haereticos negant ullo modo Magistratûs quanquam pii▪ et fidelis autoritate coercendos, castigandos, vel comprimendos, ne eorum Venenum latiùs setpat, vel ut ipsi Haeretici resipiscant. Error. 3. Danaeus ubi suprà.  Magistrate, though Christian, (as Constantine the Emperor than was, under whom this Schism had its beginning) any power for the punishing or repressing of any Heretics or Heresies, or to take any Course whereby either the broachers or maintainers of them might be brought to Repentance, or else the poisonous breath of their Opinions might be stopped from infecting of others (which is, and not without cause, reckoned up as none of the least Errors they were guilty of), yet in process of time they came to that 
Obvios sibi quosque in plateis et agris homines a suis erroribus alien●s caedunt et jugulant furiose, Danaeus ibid. Error. 7.  height of rage, that if they met any in the field or streets, who were not of their judgement, they made nothing furiously to fall upon them, to assassinate, to murder them.  
The like spirit whereunto modern Histories tell us was to be found among their successors in Germany in the last age. And God grant England may never have experience of the one. Well, (to draw to a conclusion of this Head) take you heed of this so dangerous a defection, of this turning from the Church.  
Which being the Pillar and Ground 
The Church the Pillar and ground of truth, how.  (or the Stay) of Truth, (as the Apostle calleth it, 1 Tim. 3. 15.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Columna et Firmamentum, or Stabilimentum (as Beza hath it), holding forth, and in some sense bearing up, the truth of God, even as Pillars and Posts are wont to do the Proclamations and Orders of Magistrates, which are affixed to them, that so all may take notice of them; No wonder that they who recede from it, turning their backs upon it, recede also from the truth, and so become subject to this periphery, to be thus carried about with divers and strange doctrines.  
Even as it is with Deer (I do not 
The Church God's Park.  know a fitter comparison), when once they have left the Herd, and got out of the Park, then though they get into Pikles, yet there they are restless, driven to and fro by every Passenger, so as then they leap hedge and ditch. Even such is the condition of those who have once given a farewell to the Church (which is as God's Park in the world), being once got out of the Pale of it, now though they fall into Pikles and severals, several Companies, yet it cannot be expected that they should rest there, but that they will be subject to be driven to and fro by Error after Error, till at the length they come to leap hedge and ditch, to make Shipwreck of faith and a good Conscience (as the Apostle saith that brace of Heretics, Hymeneus and Alexander, with some others in his time, had done, 1 Tim. 1. 19, 20.): But I pass to a third.  
Whilst you thus hold fast the Head 
Caveat 3. Take heed of turning from the Scriptures.  and the Body, Christ and his Church, take heed of turning from the Scriptures. The Scriptures, they are a Christians light, whereby he is to walk in this world▪ Thy Word is a lamp unto my feet, and a light unto my path, (saith David) Psal. 119. 105. And St. Peter speaking of Scripture-Prophecie, 2 Pet. 1. 19 calleth it a more sure Word, (that is, most sure, the Comparative put for the Superlative, as sometimes in Scripture it is) whereunto (saith he) ye do well to take heed, as unto a light that shineth in a dark place, etc. Such is the Understanding, the mind of man in regard of spiritual and heavenly mysteries it is like a dungeon, a dark place, until it be enlightened by that light which the Lantern of the Scripture holdeth forth. Which therefore all Christians are to attend unto.  
Object. True (say some) they are so 
How long Christians are to give heed to the light of the Word.  to do; but how long? until the day dawn, and the daystar arise in their hearts, (as it there followeth), that is, until their hearts be fully enlightened by the Spirit of Christ, who is as the morningstar (so called, Rev. 2. 28.) and the Sun of righteousness, Mal. 4. 2. But when the Sun is up, what need of Canales? when Christ is once come into the heart of a Christian, dwelling there by his Spirit, what need then any more of this Candle-light of the Scriptures? This is but to burn daylight.  
A. To this it is answered; that true 
Saints upon earth enlightened but in part.  it is, the Saints upon earth are thus enlightened. They who were sometimes darkness, are noon-light in the Lord, (as the Apostle saith of his believing Ephesians, Ephes. 5. 8.) having an inward light of the Spirit within them. But this illumination is imperfect. This light is but a Twilight; like that of the morning, when the daystar appeareth before the Sun ariseth. Now during that time a Candle will not be unuseful in a dark room. And of such use are the Scriptures unto enlightened souls, illuminated Saints here; who though they have some light, yet still they have much darkness within them, and so stand in need of a light without them, which is Scripture-Light. To this Paul directs his Timothy. Though he was then illuminated by the Spirit, and that in a more than ordinary measure and manner, being an Evangelist, yet he bids him, Give attendance to reading, 1 Tim. 4. 13. viz. of the Scriptures, the Law and the Prophets. And again in his second Epistle, Chap. 3. 5. he tells him, that the Scriptures which he had known from a child were able to make him wise unto salvation. And in the verses following, (verse 16, 17.) enlarging himself in setting forth the divers and excellent uses of Scripture, he saith, It is profitable for doctrine, etc. that the man of God may be made perfect, thoroughly furnished to all good works. Now if Scriptures contribute so much to Ministerial perfection, surely they cannot be useless to the most illuminated Saints upon earth. This is their Light to see by.  
As also their Rule to walk by. Even 
The Scriptures a Christians Light to see by▪ and Rule to walk by.  as the Card and Compass is to the Seaman, so are the Scriptures unto the Christian, serving him to steer his Course by. And therefore take heed of laying them aside. Should the Mariner do so by his Card and Compass? lay them aside, and steer by guess, no wonder if his Vessel were carried about to this Coast, or that, striking upon this Rock, that shelf, this or that Quicksand. And truly so is it with Christians, if once they shall come to lay aside the Scriptures, and pretending to Revelations and Inspirations, (as it seemeth too many in this Nation at this day do) steer their Course by guess, following their own fancies, no wonder they be carried about this way or that, to the embracing of all kind of Errors. And therefore, as you would be freed from this deception, take heed of this delusion, of thus turning from the Scriptures: Turning from them, whether in whole, or in part.  
1. In whole, as Antiscripturists do, 
Turning from the Scriptures in whole.  (of which sort it seemeth there are not a few abroad in this Nation) who will allow the Scriptures no such Divine Authority, as that they should be called the Word of God above any other Writings; but only look upon them as the writings of holy men setting forth their own and others Conditions. Whence it is that they are usually styled by some, The Saints Conditions; Moses's, 
See the perfect Pharisee, Pos. 13.  Davids, isaiah's, Ieremies, Paul's Conditions. In the mean time they do not look upon them, either as a Light, or a Rule which they are bound to follow.  
2. Or yet (in the second place) of 
In part.  turning from them in part. This do they, who whilst they receive the New Testament, reject and disclaim the Old, as being now like an old Almanac calculated for the year past, out of date, of no more use for Christians under the Gospel. And so do they who renounce 
Letter of Scripture not to be renounced.  the Letter of the Scripture, as a useless Shell or Bark, a dead Letter (as they ordinarily call it). They are all for the pith, the inward Mystery. To which end they turn every thing into an Allegory, as if the Literal sense were not at all to be regarded. By which means they make no other than (as Papists 
Regulam Lesbiam, Nasum cereum.  style it) a Nose of Wax, or Leaden Rule of the Scripture, turning it which way they will to please their own foolish fancies. Being so far in love with the pretended Pith, as that for it they cast away both Bark and Timber too. This be you aware of; of offering such force to Sacred Writ. Which 
Ita Origenes, poenam dans merito tot Allegoriarum, Eunuchatum planè Allegoricum ad literam paulo servilius interpretatus, sibi vim tulit qui non minùs vim intulerat Scripturae, virque esse desiit, qui non desiit esse malus interpres. D. Josephus. Hall in Communione ad Synodum Dordracenam.  whilst Origen did, God is said justly to have met with him, leaving him to offer violence to himself through misexpounding of one Text in a literal sense, who before had done the like to many by turning of them into an Allegorical; And which whosoever shall do, no wonder if they be carried about with divers and strange doctrines. Here is a third of these Caveats.  
To which add a fourth. Whilst 
Caveat 4. Take heed of turning from public Ordinances.  you thus hold fast the Head and Body, Christ and his Church, with the Scriptures the Rule of faith, take heed of forsaking the House of God; I mean his Public Worship and Service. This also is set upon the Hill. So was the Tabernacle which David erected; And so was the Temple which Solomon built, the places of God's public worship and service, the House of God. Wherein we find these four precious and sacred Relics, all mentioned by the Apostle in one verse, Heb. 9 4. The Golden Censer, the Pot of Manna, Aaron's Rod, and the Tables of the Covenant, not unfitly (whether intentionally or no I will not say) representing those four great Gospel-Ordinances, Prayer, Word, Sacraments, Discipline; these were seated upon the Hill; upon Mount Zion the one, the other upon Mount Moriah: So as whoever in jerusalem went aside from this place, they went down the Hill: And so do they who ever they are that forsake the House of God, that forsake Public Ordinances. What ever they may fancy to themselves, as too many at this day do, whose design it is to get and live above Ordinances (as they call it), looking upon them as low things, fit for Children; and so they think that they are flown above the ordinary pitch; yet certainly they are gone down the Hill, and (unless mercy step in to them) are not far from the bottom. O be you ware of this so dangerous a Declension, of this forsaking the House of God.  
This did some in our Apostle's time, 
Church-Assemblies not to be forsaken.  as he giveth us to take notice, Heb. 10. 25. where he giveth this Caveat to his Hebrews, that they should not do as some among them had done, Not forsaklng the Assembling of yourselves together, as the manner of some is; that is, not forsaking the public Congregations and Assemblies of the Church, where public Ordinances are dispensed, where the Word of God is rightly preached, Sacraments duly administered, Prayers and praises in a public way presented unto God. These Assemblies some Christians in those early times forsaken; upon what ground (it being not expressed) is uncertain, whether for fear, or through negligence, or out of Pride, Self-conceitedness, and affectation of singularity. But what ever it was, this practice of theirs the Apostle censures and condemns. And well doth it deservea Censure in whomsoever, upon what ground soever. True it is, where God separates men, as by sickness, or any just and necessary impediment, this pleads their excuse; but where men shall separate themselves, this is a practice both unwarrantable and dangerous. In the fear of God be you ware of it.  
It is Grotius his Note upon the Text, 
Forsaking public Assemblies, the beginning of Apostasy.  (Heb. 10. 25.) and it is a true one; Deserere Conventus est initium quoddam defectionis, To forsake the public Assemblies is the beginning of Apostasy and defection, opening a wide door to all kind of Errors and Miscarriages in Doctrine and Practice. A truth sufficiently evidenced by many and sad Examples in this Nation at this day. Whence is it that so many have been carried about with divers and strange doctrines? follow it to the Head, inquire into the Original of it, and you shall find it for the most part to have begun here, in their forsaking of the public Assemblies of the Church, falling off from public Ordinances. Let this be a warning to you. Take heed how you fall off from attending upon, or submitting unto any Ordinance of God, which is dispensed and held forth in the Congregations where you live, and whereof you are, or aught to be members, according to the Rule of God's holy Word.  
And in particular, take heed of renouncing 
Take heed of renouncing a Gospel-Ministery.  a true Gospel-Ministery. Which whilst some have done in this Nation, being carried forth, not only with groundless distastes against the persons of God's Ministers, but also against their office and calling, crying that down, as Antichristian, and I know not what, (as that poor ignorant Sect forenamed, and some others do) how have they been whirled, and carried about? And no wonder it should be so. This being the Ordinance which God hath appointed for this very end (among others) for the establishing of the hearts of Christians, to keep them from being thus carried about. So the Apostle setteth it forth expressly in that Text forecited, Ephes. 4. where having reckoned up divers ends wherefore Christ instituted those Ministerial offices in his Church, Extraordinary and Ordinary, why he gave some to be Apostles, some Prophets, and some Evangelists, and some Pastors and Teachers, among other he points out this for one, ver. 14. That we henceforth be no more children, tossed to and fro with every wind of doctrine. Mark 
Note.  it, it being worth your marking. To this very end Christ instituted, not only Apostles, and Prophets, and Evangelists, extraordinary Officers, but also Pastors and Teachers, Ordinary Ministers, who are to continue to the end of the world, (as that promise made to them implies, Matth. 28. last), that by and through their Ministry his people might not only be begotten unto God, but also confirmed and strengthened, edified and built up in their holy faith, and so established in it, as that they might be kept therein, not being carried about, as light and empty vessels, without a Pilot are upon the waves. And if so, what wonder if those who throw away the Antidote, which is prepared for them, and given to them, be infected with that disease, which it was proper and sovereign against? If they who cry down this Ordinance which God hath given them to be a preservative against this Turning Sickness, be thus carried about, as generally they are, with such divers and strange doctrines. Thus I have done with this fourth Caveat, as also with this fourth Direction; which adviseth you to beware of beginning to turn, of beginning to go down the Hill; in particular, of falling off from Christ, from his Church, from Scriptures, from Ordinances.  
To which let me yet add one more, 
Direct. 5. Take heed of false Lights.  which is still upon the Negative, showing you what you should not do, what you are further to take heed of, and that is, of following of false Lights. By this means men are sometimes, ofttimes carried, and led wild, by following of Ignes fatui, false Lights, insomuch that sometimes they are led into ditches, and bogs, and rivers. And by the very like means are unwary and unstable souls often seduced and carried about, by following of false lights. Which are of two sorts, Lights without them, and lights within them.  
1. There are false lights without the 
1. False Lights without a man, False Teachers.  man; Such are false Teachers, of whom I have spoken. Teachers are Lights. Ye are the Light of the world (saith our Saviour to his Apostles) Matth. 5. 14. And being true Teachers, they are true Lights. Such was Christ the Master, of whom it is is said, He was that true light, Joh. 1. 9 So he was Originally, as the Sun is, which is the fountain of Light. And such are his servants, his Ministers, who hold forth the Word of Truth, they are Lights also, though by participation only, as the Stars are; by which name they are called, The seven Stars are the seven Angels (the Ministers) of the seven Churches, Rev. 1. 20. But so are not fale Teachers: They are Lights indeed, but false lights. Not true Stars, but Comets, blazing Stars; So called by St. jude, (as some understand his expression) jude v. 13. wand'ring stars: Such as Comets are, or Planets, (that is his word; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which have no regular motion. Now would you not be carried about, take heed how you follow any of these lights, how you follow false Teachers. That is our Saviour's advice concerning them, Luk. 17. 23. Go not after them, nor follow them: Yea and, knowing them so to be, how you come nigh them, how you resort unto them, have any unnecessary society, much more familiarity with them. That is St. john's advice to the Elect Lady and her Children, Joh. 2. Ep. v. 10. If there come any among you that bring not this doctrine, (viz. the doctrine of Christ spoken of in the verse foregoing, but a doctrine contrary to it) Receive him not into your house, neither bid him God speed. And thus let Christians deal by false and Heretical Teachers; keep a distance from them, as they would do from those creatures which poison with their breath; not showing them any countenance, not affording them any encouragement, not having any unnecessary society with them. These are false lights without a man.  
2. Besides which there are other 
2. False Lights within a man.  false lights within him. These are of two sorts, Supernatural, Natural.  
1. Supernatural, (I mean going under 
Supernatural; Enthusiasms.  that notion, so apprehended and taken to be by those that are deceived by them). Such are Enthusiasms, supposed Inspirations. This is the Light which some, and not a few (it seemeth) in this Nation at this day, (as the Anabaptists in the last age also did) pretend to be led by. Not by any light without them, the Scriptures, or any outward teaching. No, this they renounce as a dim and uncertain light. But a light within them: The light of the Spirit. This is that which those poor deluded souls forementioned so much boast of, as being that which they profess to follow as their only guide; sending all Christians to it for direction. All people, 
Perfect Pharisee, Pos. 12.  cease from your outside lights, (saith one of them), and return to the light of Christ within you. Which light is not a Chapter without you in a book. So do they take men off from Scriptures, directing them only to a light within them. This is the light (saith the same Author) which Peter biddeth Christians to Take 
Ibid.  heed unto, 2 Pet. 1. 10. So blind was he (or worse in expounding that clear Text, which plainly speaketh of a light without, the Word of Prophecy, Scripture-Light.  
But be you ware of this Light. It 
Enthusiasms for the most part an Ignis fatuus.  being for the most part no other but a mere ignis fatuus, a false light, nothing but the fancy of a distempered brain, or else a diabolical Illusion, which whoever, laying the light of the Word aside, shall make their sole, or chief guide, no wonder if they fall into bogs and ditches, and rivers, into all kind of erroneous doctrines, and enormous practices, as we see it by sad experience verified at this day. Which that you may be kept from, take heed how you follow this Light. Knowing that you have a more sure Word of Prophecy (as St. Peter there calleth it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, More sure than any pretended private Inspiration or Revelation: which where it is not consonant and agreeable to this Word, we may safely and confidently conclude, that whatever glaring there may be, as there is in Glow-worm's, and in rotten wood, and some other things which shine in the dark, yet there is no true light in it (as the Prophet asserts it in the place forenamed, Isai. 8. 20.)  
2. There is a Light within a man 
2. Natural Reason.  which is natural. This is the Light of Reason; that Light wherewith every man is said to be enlightened, that cometh into the world, Joh. 1. 9 And this Light is much cried up by some, and not a few, (and some of them no mean ones) in these times, as being sufficient to guide any man to salvation, without the help of any outward light or discovery. So it is averred by those of that Sect aforesaid; who upon that account bid every man to mind the light 
Perfect Pharisee, Pos. 11.  of God within him; meaning the Light of Natural Reason, as being sufficient without any other. But this also may be and often is a false Light; which take you heed how you follow in matters of Religious concernment. Take heed how therein you consult with Reason.  
Not but that Reason herein 
How Reason may be consulted with in matters of Religion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Hom. ad Text.  may be consulted with. For my part I dare not vouch what chrysostom writing upon the Text affirms, that Faith is contrary to Reason. No, I conceive Aquinas 
Rationi naturali verae nunquam contrariatur Theologia, sed eam excedit saepè, et sic videtur repugnare, Thom. Disp. de fide Artic. 10.  his Determination to be more Orthodox and sound, that Divinity is never contrary to true and right natural Reason, however ofttimes it is above it, and so may seem repugnant to it. Neither am I of their mind who would have Reason always to be shut out from Counsel in matters of Religion. No, it may be consulted with, and that ofttimes very usefully.  
But yet whilst this is allowed, take 
Take heed of making Reason our guide.  heed how you make use of it, so as to make it your guide, to be led by it; whether it be Gross, or yet Refined Reason.  
1. For the former, It is a Light (if 
Not Gross Reason.  I may so call it) which too many are guided by, Gross Reason, which differs little from sense, being embased by it. Such were those whom St. jude calleth Sensual men, Judas, vers. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mere Natural, Animal men, who have nothing to difference and distinguish them from Brute beasts, but a Reasonable soul; which yet they make little use of, but are rather led, like brute beasts, by their senses. If such miscarry in the matters of God, it is not to be wondered at: when as the Apostle tells us plainly, that they are above their reach, their Capacity. The Natural man (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same word with that of jude) receiveth not the things of God, (Gospel-Mysteries, receiveth them not into his mind, so as rightly to apprehend them). Neither can be know them, for they are spiritually discerned. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There must be some suitableness betwixt the faculty and the Object. The brute Creature, having nothing but sense, cannot apprehend what belongs to humane affairs. No more can the mere natural sensual man, who hath nothing but Reason, and that gross Reason, to guide him, understand what belongs to the matters of God. Take heed of following this light, or of judging of Doctrines by it, the Light of gross Reason.  
2. Yea, or yet of Reason refined. 
Nor yet Reason Refined, Philosophy.  Such is Philosophy; which the Apostle bids his Colossians to take heed of, being deceived by (Col. 2. 8.) Philosophy, which is nothing but Reason refined by Art. Now however this may be made use of, and consulted with, as being a useful handmaid to Divinity, yet take heed of making it a Guide, a Mistress, so as to set Reason above faith. What were this but to set Hagar above Sarah: to give the handmaid the upper hand of her Mistress? which let Christians beware of. Philosophia Theologiae se submittat (saith Clemens well). Let Philosophy 
Philosophia Theologiae se submittat, ut Agar Sarae; patiatur se admoneri et corrigi, sin minus pareat, ejice ancillam. Clem. Str. 1.  submit herself to Divinity, as Hagar is bid to do to her Mistress, (Gen. 16. 19), suffering herself to be admonished and corrected by it. Otherwise if she will not thus stoop, Ejice Ancillam, Cast out the Handmaid. Thus make Reason stoop to faith, Philosophy unto Divinity. Otherwise you will follow a false Light, which will deceive and seduce you, carrying 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. Hom. ad Text.  you about into divers and strange doctrines; as it hath done, and doth, the Socinians, and some others at this day.  
Thus have I given you some Negative directions, showing you what you are not to do, what you are to take heed of, if you would not be thus carried about. There is yet one Direction more behind, which is Positive, showing you what you are to do. And that is,  
That you may not be thus carried 
Direct. 6. Get the soul well ballasted.  about, get your souls well ballasted. That is the way, and only way to make your vessels steady at Sea, to lay in good ballast in the bottom of them. Like course take you with your souls, that they may be steady, and not carried about, get them well ballasted.  
Q. But how shall that be done? what ballast shall we get?  
A. To this the Text itself in the 
Viz. with Grace.  latter part of it will give you a short, but full Answer in one word; Grace. This it is that is the best ballast for the soul, which being well laid in with it, it will so establish it, that it shall not be thus tossed to and fro, thus carried about. So it followeth, It is a good thing that the heart be established with Grace. To which I should now come; were it not that there is another useful Admonition or Exhortation that steps in; which I shall dispatch in a few words.  
Whilst you have thus a care of 
Use 2. Christians to be careful of their Brethren, for the prevention, or cure of this Turning Sickness in them.  yourselves, that you be not thus carried about, as much as in you lieth have also a regard to others. That is our Saviour's lesson to Peter, Luk. 22. 33. When thou art converted, strengthen thy brethren. And let it be mine to you. When you are in measure through Grace established, and so secured from this Turning Sickness yourselves, labour what you may to establish others of your Brethren. Taking heed that you be neither Causes, nor yet Occasions of their turning. Not Causes of it, whether Principal or Instrumental, by broaching, or spreading of false Doctrines: Not Occasions, by your Examples; do what in you lieth for the preventing, or curing of this soul-sickness in others.  
Which let all do in their places. Private 
All in their places.  Christians in their places, by suggesting seasonable Counsel unto their brethren, for the staying of those that are wavering and beginning to turn, or for the reducing of those that are turned. Public persons in their places. Heads of Families, Ministers, Magistrates. Heads of Families, Parents and Masters, Catechising those committed to their charge, Children and servants, instructing them in the Principles of God's true Religion, seasoning them betimes with divine Truths, which will be of special use to keep them from the putrefaction of unsound, and erroneous doctrines. Ministers, watching over their flocks with all possible circumspection, warning them, as Paul saith he did, Act. 20. 31. instructing of them, praying for them, that so the Sheep and Lambs committed to them may not become a prey 
Siquis pudor, si qua pictas, reprimite hanc petulantissima● insaniendi libidinem, modum imperate hominum et linguis, et calamis: Et facite ut qui vera sentire nolunt falsa divulgare non ausint, etc. Vide D. Joseph. Hall, ubì suprà.  to Wolves or Foxes. Magistrates, improving that Power, which God hath put into their hands for the restraining of Seducers; so as if they will not be brought to believe the truth, yet they may not dare to divulge and publish Errors. This is the Magistrates work. Whence it is that in Scripture-Language they are called, Heirs of restraint; so you find it, judg. 18. 7. There was no Magistrate in the Land:] No possessor, or Heir of restraint (saith the Original, as the Margin in our new 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Possidens Retentionem, Montanus.  Translation will inform you) so called because this was, and is their office, to bridle and restrain men from all kind of wickedness, doctrinal and Moral, in 
Magistrates to restrain Fall Teachers.  matters as well of Religious, as Civil concernment. It is noted as the Reason how it came to pass that Micah played the Idolater in that manner, judg. 17. 5, 6. (the Chapter foregoing) that he had an house of gods, (of Idols) and made an Ephod (a Priestly vestment, such as the High Priest wore) and Teraphim, (Images) and consecrated one of his sons, who became his Priest, (being neither of Aaron's Lineage, now Tribe), so moulding the Religion of God according to his own fancy; In those days (saith the verse following) there was no King in Israel, (no Judge, no supreme Magistrate) but every man did that which was right in his own eyes; (as in matters of Civil, so of Religious concernment.) Intimating that so they should not, nor durst not have done, had there been a Magistrate set over them; Into whose hands God committing the care and custody of both Tables, he ought to have an eye to God's Religion, as well as to any other Civil interest whatsoever; so as not to suffer it to be injuried or prejudiced, as not by false Worshippers, so not by false Teachers.  
Concerning whom the Law under 
The Law against false Teachers.  the Law was express, Deut. 13. 5. If there arise among you (saith the first verse) a Prophet or dreamer of dreams, etc. saying, Let us go serve other gods, (so endeavouring to seduce the people from the true worship and service of God) that Prophet, or dreamer of dreams shall be put to death, (saith the fifth verse) being a convicted seducer in so high a kind, he was not to be suffered to live. And was this crime then adjudged to be so Capital? surely it cannot be so venial as some at this day would make it; who would have a licentious liberty given, not only to all men in a private way, keeping their Conscience to themselves, but to all kind of Teachers, to come upon the public Stage, and there by Tongue or Pen, preaching or writing, to vent what doctrines they please. To this let Magistrates see. Being accountable for it, as to God, so to his people, who cannot have the Evil put away from the midst of them (as the close of that verse there hath it), unless some course, and some severe course also, be taken for the restraining and repressing of such dangerous deceivers. But I shall prosecute this no further: But rather come to that which is behind in the Text, the second Branch of it; Wherein we shall meet with a proper and sovereign Remedy for the aforesaid Malady.  

For it is a good thing that the heart be 
2d. Part of the Text. The Reason of the Prohibition.  established with Grace.  
IN which words, for the better handling 
Parts two.  of them, we may take notice of two things. The thing here commended, and the means of attaining it. The thing commended, is Heart-Establishment: [It is a good thing that the Heart be established]. The means of attaining this Establishment, Grace, [It is a good thing that the heart be established with Grace]. Upon these two I shall insist severally, and that with all convenient brevity. Begin with the former.  
It is a good thing that the heart be established]. 
Part 1. The thing commended; Heart-Establishment.  Where, by way of Explication, let two things be enquired into. What is here meant by the Heart, what by the Establishing of the heart. 
Explic.   
For the former, I will not trouble 
Q. 1. Heart, what it here signifieth.  you with the several acceptations of the word (Heart) in Scripture, which are many. Literally and properly what it signifieth, I shall not need to tell you; that fleshy partt in the Body of Man, or other Creature, which is the seat of the soul, the fountain of life; Primum vivens, & ultimum moriens, the first that liveth, and the last that dyeth. But this is not the heart that our Apostle here speaketh of. As for this heart, the proper means of strengthening and establishing it, is by Meats and Drinks. Thus Abraham speaking to the three Angels, and taking them to be Men, he bids them sit down and rest themselves, and I (saith he) will fetch a morsel of bread, and comfort ye: your hearts, Gen. 18. 5. Fulcite corda, Stay, or establish your hearts (saith the Original), meaning their vital spirits, whereof the heart is the receptacle. But to let that go.  
The Heart here spoken of, is (as the 
The Soul of man.  Apostle telleth us) such a thing as whose establishment is not by Meats, but by Grace. Understand hereby then the Soul of man. The Reasonable soul, with the faculties of it. So the word (Heart) in Scripture is most frequently used; it being (as I said) the proper seat of the Soul. And so look we upon it here. It is good that the Heart]; the Soul.  
Q. But the Soul of man, in regard 
Q. What part of the Soul?  of the faculties of it, is divided into two parts. The Intellective, and Affective. The former properly called the mind, comprehending the Understanding, judgement, Conscience. The latter the Will, with the Affections, (which are nothing but the several turnings of the will, to or from an Object). Now of whether of these shall we understand the Apostle here to speak?  
A. To this I shall answer, that however 
A. The whole soul, specially the Mind. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro ment, et ratione intelligente ponit. Homo is est interior, et spiritualis, Aret. Com. ad Loc.  (with Aretius') I look upon the former of these as primarily and principally here intended, the Mind of man, his Understanding, judgement, Conscience, which are the faculties with which Doctrines, as to the verity or falsity of them, properly have to deal; yet so, (in as much as they have also an influence upon the Affective part, the Will and the Affections) as that I shall not wholly exclude any of them: But rather take the word (Heart) here in the Comprehensive sense of it, (as commonly it is to be taken, where it goeth alone) as pointing at the whole inward man; both the Intellective, and Affective part of the Soul, Understanding, judgement, Conscience, Will, Affections. 
Q. 2. Heart Establishment, what.   
Q. Now so taking it, What is it for the heart to be Established?  
A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: To be firmly and surely 
A.  settled, as an house that is built upon a sure foundation, or a Pillar that standeth upon a firm and solid Pedestal., so as it can neither be removed, nor moved. And thus is the Heart of man said to be established, when it is fixed, (as David saith his was, My heart is fixed, O God, my heart is fixed, Psal. 57 7.) settled upon a sure basis, a sure foundation; or well ballasted, so as it is free from such fluctuations, such vertiginous distempers as the former part of the Text speaketh of. When it is neither Actually carried about, nor yet Subject so to be. When Christians are not soon shaken in mind, nor troubled, whether by Spirit, Word, or Letter (as the Apostle speaketh, 2 Thess. 2. 2.) But are established, strengthened, settled (as St. Peter hath it, 2 Pet. 5. 10.): This it is to have the Heart established.  
Which the Heart of man naturally is 
Oseru. The heart of man natural unstable.  not. So much is not obscurely insinuated by the Apostle here in the Text, where he saith, It is a good thing that the heart should be established, and that with grace: Intimating that of itself it is not so: This is a flower that groweth not in nature's Garden: A truth. The heart of man by nature is nothing less than stable. Even as it is with a Ship, when it first cometh out of the Dock, or off from the Stocks (as here you phrase it), before any ballast be put into it, being light and empty, it is also waltery, and unsteady, apt to turn this way and that way. And truly such is Man, as he cometh out of the womb (Nature's Dock,) a light and empty thing. So David who had well weighed him, found him to be. Surely men of low degree are vanity, and men of high degree are a lie; To be laid in the balance, they are altogether lighter than vanity]: that is his verdict, Psal. 62. 9 Altogether, (jacad) Suppose it that all 
Pa●iter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the men upon earth were put together in one balance, and vanity itself, (any light thing as a Bubble, or a feather) put in the other, to be weighed against them, they would Ascend, mount up 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascendendo: Montanus.  (as the Original hath it), as the lighter scale useth to do, they will be found the lighter of the two. Such was David's apprehension of all the sons of men; Be they what they will, whether Beni Adam, or Beni Ish, filii Hominis, or filii viri, whether men of low degree, or men of high degree, all was one to him. He sets his Tekel upon them all; Even the very same that the hand-writing upon the wall did upon Belshazzer the Persian Monarch, the greatest man of his time, Dan. 5. 27. Thou art weighed in the balances, and found wanting; wanting weight, many grains too light. And such are all the sons of men naturally: And that, as in regard of their outward state and condition, being not to be confided, trusted in, so also in respect of their inward disposition, the frame and temper of their hearts and spirits: Before the grace of God meet with them, they are all light as vanity. Being by nature empty things. This it is that maketh the Bubble so light, because it is empty. And such is the heart of man naturally. The Evil spirit returning into the heart of a man from whence he seemed to have been ejected, findeth it empty, Matth. 12. 44. Empty of Grace: which being the best and only ballast for the soul (as I shall show you anon), without it it must needs be light, and consequently unsettled, subject to fluctuations, and turnings; specially in matters of Religious concernment. Thus it is.  
But, It is not good that it should be so. 
Obser. 2. Heart-unsettlednesse a great evil.  That is a second thing we have here hinted unto us. It is good that the heart should be established.] So then the contrary is not good. That the heart should be unsettled, specially in the matters of God, this is an Evil, a great Evil.  
So it is (first) when a man is actually 
1. Such is Actual turning from the way of Truth.  turned. When he is under this sad distemper, carried about (as the Apostle saith) with divers and strange doctrines. This is an Evil, and that both a Sinful, and a Penal one.  
1. Sinful. So it was in our first Parents, 
1. A sinful Evil.  when they harkened to the voice of the Serpent, bringing to them a doctrine divers from, and contrary to that which God himself had preached to them. And so is it in their posterity; when they shall in like manner hearken to the Instruments of Satan, subtle seducers, suffering themselves to be turned aside from the way of Truth to the embracing of Errors. This is a sinful Evil.  
And so it may be called, and looked 
Upon a double Account.  upon, upon a double account; As it is a forsaking of Truth, and as it is a cleaving to Error. Thus the Lord complaineth of his people, jer. 2. 13. My people have committed two Evils (two grand and notorious Evils), they have forsaken me the fountain of living waters, and hewed them out Cisterns, broken Cisterns, that can hold no water. They forsook the true God, and turned to false gods, Idols. This he chargeth upon them as a double Evil. And so is it, when any one shall forsake and relinquish the truth once received, and acknowledged, and shall follow after Errors, this is a double Evil. Even as it was in the Israelites, when being weary of their Manna, they lusted for flesh, (of which you have the story, Numb. 11. 4, 6.) this was in them a double Evil. Their loathing one, their lusting another; their loathing of that heavenly Manna, and their lusting after Egyptian fleshpots. Even so is it with Christians; when they shall come to loathe divine and heavenly truths, which their souls have formerly fed upon, and found relish in, satisfaction and contentment, and shall lust after divers and strange doctrines, this is a double Evil. So St. Peter looked upon it in those Seducers, of whom he complaineth, 2 Pet. 2. 15. that they had forsaken the right way, and were gone astray, following the way of Balaam. And so may we look upon it in the Seducers of these times, as also in many of those that are seduced by them. Their turning from the Truth received, and embracing of Error, is in them a double Evil. A sinful evil.  
2. And as sinful so Penal. As a sin, 
2. A penal Evil.  so a punishment of sin, and that a dreadful one. So the Apostle looked upon it, who writing to his Thessalonians concerning the Apostasy of the latter times, he saith, that For this cause (viz. because men received not the love of the truth) God shall send them strong delusions that they should believe a lie, 2 Thess. 2. 11. Thus doth God justly punish those disrespects which men show unto his truth, when it is held forth unto them, their not receiving and embracing it with entire and cordial Affection, and living up to it, by giving them over to Satanical delusions, to be captived and blinded by them, that they should believe a Lie, be carried about with dinvers and strange, forged and false Doctrines. Thus is this Actual turning an Evil thing.  
And such (in the second place) is 
2. Habitual instability a great Evil, in two respects.  Habitual Instability. When men have unsettled heads and hearts, and so are subject to be turned, and to be carried about in this manner. This also is an evil, a great Evil. So it will appear, if we do but consider these two things: First, how it indisposeth a man to service; and, secondly, how it exposeth him to danger. Both which may fitly be illustrated from a Ship (a Similitude which I have the more frequent recourse unto, in regard that, as it suiteth very well with the Subject in hand, so it is familiar, and well known to you.) A Ship, being tender-sided, and waltery, is neither serviceable, nor safe. Not serviceable to the Owner, not safe to the Passenger. And truly such is the condition of an unstable soul.  
1. It is unserviceable. Unserviceable 
1. Rendering the soul unserviceable.  to God the Owner of it: Being hereby indisposed unto his service; whether to do, or to suffer for him. Both which require a stable head, and a stable heart. Where these are wanting, it cannot be expected, or hoped, that a man should walk uprightly with God in a constant course of Obedience. We see how it is with a man in drink (so we speak sometimes, and yet not improperly, when the Body being surcharged with any inebriating liquor, the soul (which is the man, the most noble part of him) is drowned in it), his head turning round, what Indentures doth he make with his feet: He cannot now walk right on, but reeleth to and fro, this way and that way (as the Psalmist speaketh, Psal. 107. 27.): And truly so is it with an unsettled Christian, having an unstable head and heart, he hath also an unstable foot, so as he cannot walk steadily with God. He cannot do (what our Apostle requires all Christians to do, Heb. 12. 13.) Make straight paths (or steps) unto his feet. This is that which St. james telleth us in that Text forecited, jam. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A double-minded man is unstable in all his ways. A man unsettled in his Principles, Opinions, Resolutions, Purposes, having (as it were) his soul divided in him, (which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth, Bianimis; when the mind is divided betwixt two Objects, that it knoweth not which to choose, but is like a man standing in bivio, that hath two ways before him, and knoweth not which to take) he is unstable in all his ways, all his practices, courses, undertake, whether of Civil, or Religious concernment. And being so, it cannot be expected than either God or Man should ever have any great service from such a one. It was Jacob's prophetical prediction concerning his firstborn son, Reuben, Gen. 49. 4. Unstable as water, thou shalt not excel, etc. viz. in valour, or any excellent achievements. And the like may be said of unstable Christians. Being unstable as water, (which too many are) subject to be moved and carried about with every wind of doctrine, as the water is with every gale that bloweth upon it; Let it never be expected that they should excel, in doing any special service whether for God, or for his Church. Thus doth this Habitual instability indispose a man for service.  
2. It exposeth him to danger. Even 
2. Exposing it to Danger.  as it is with a Ship (still I have recourse to the same similitude), being tender-sided and waltery, as it will not bear much sail, so it is subject to be overset by every gust. Even so is it with an unsettled Christian. As he is not capable of doing much service, so he is in danger of being over-set by every Tentation; to be carried about by fear, or hope of gain and outward advantage, or by the sleight and cunning craftiness of subtle seducers; which is a thing of very dangerous consequence, making the condition of a man most hazardous and unsafe, continually exposing him to the danger of no less than the sinking of his soul in eternal perdition. But I promised brevity. Thus is it (as you see) an evil thing to have the heart, the soul of man, unsettled, especially as to matters of Religious concernment.  
But on the other hand, To have the 
Obser. 3. Heart-Establishment a good thing.  heart established is a good thing. That we have here expressed. [It is a good thing that the heart be established]. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a good thing, a singular good, eminently good. So it is, being both Honestum, Utile, and jucundum, (which are the three kinds of good) an Honest good, a Profitable good, a Pleasurable good. 
1. An Honest good.   
1. An Honest good. This is the good of the heart, when it is like the good ground spoken of, Luk. 8. which our Saviour, verse 15. expounds to be the honest and good heart; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now this it is which maketh it so to be, when it is established, and that with grace. This is as good manure to a light soil, which being laid on it and mingled with it, maketh it good ground. And so doth this a good Heart, an honest Heart.  
2. It is a profitable good. So is good 
2. A profitable good.  ground to the Owner. And so is a good heart, that is thus established. Now it bringeth forth fruits unto God; fruits of New Obedience; fruits of Holiness and Righteousness; and that both Plentifully and Constantly. Which a heart not so established will not do. Possibly by fits and starts an unsettled, unstable Christian may do some good services, in themselves acceptable unto God, and profitable to others. But he is not constant herein. This is the fruit of this heart-establishment, to make the Christian like David's tree, planted by the rivers of water, that bringeth forth his fruit in his season, and whose leaf also doth not wither, Psal. 1. 3. Constant both in profession and practice of God's true Religion.  
3. It is a pleasurable, a delightful 
3. A delightful good.  good. So it is to the Christian himself. The heart being in a good and constant temper, it maketh both an equable pulse, and a cheerful countenance. And so is it with the Christian, when his heart, his soul is settled and established in the matters of God, this maketh him as Constant in his way, so cheerful. David having his heart fixed, than he will sing and give praise, Psal. 57 7. An unsettled heart must needs be an uncomfortable heart. Even as it is with a Traveller, falling with divers ways, and being anxious and uncertain which to take, now he goeth on heavily, though possibly he may be in the right; whereas being confident of his way, he goeth on cheerfully. So is it with a Christian in his journey to heaven, falling with divers ways, divers doctrines, and being in himself unsettled, and unresolved which to cleave unto, this Amity is to him no small perplexity. Whereas going on resolvedly, now he walketh comfortably. Thus is Heart-establishment a good thing.  
And is it so? What then remains 
Applic.  (to make a short Application of this threefold Observation) but that,  
1. We be all of us convinced of the 
Use 1. Be convinced of soul-unfetlednesse.  want of this Establishment; which who so is not, surely he is not acquainted with his own heart as he ought to be. True it is, amongst Christians some are more stable than others, having through Grace attained some good measure of this heart-establishment. This is that which David saith of the good and Godly man, Psal. 112. 8, 9 His heart is fixed, trusting in the Lord. His heart is established, etc.] So it may be in measure, in good measure; yet so as still there will be some fluctuations, some doubtings, some waver, specially in times of Temptation, being the remainders of natural Instability. And this let every of us be convinced of.  
2. And being convinced of the 
Use 2. Be convinced of the evil of it, and be humbled under it.  thing, be withal convinced of the Evil of it, that so we may be humbled for it, and under it. And that, as for any actual deviation, turning aside from any way or truth of God, and being carried away with any divers and strange doctrine, which many, many, (I hope wellmeaning souls, many of them) in this Nation (that I say not in this place) at this day have just and great cause for; so for that degree of habitual unsettledness which is yet left remaining in us; that we should be so obnoxious, so subject to be thus carried about, as the best of us are if left unto ourselves.  
3. Then (in the third place) be we 
Use 3. Seek after Heart-Establishment.  exhorted to seek after this blessed frame and temper of spirit, never resting until we have in measure attained it. Not resting ourselves contented either with that fides implicita, or Conjecturalis fiducia, that Implicit faith, or Conjectural belief, which the Doctors of the Church of Rome would have their Disciples to rest contented in. As for any certain knowledge, or assurance, (looking upon them as things in an ordinary way not attainable, specially for private Christians), they would not have them sought after by them. And thus do they keep poor souls in a fluctuating, doubting condition; by which means their Consciences can never be quiet; not having any sure basis to rest upon; but they are continually subject to be carried about. A sad and dangerous condition, what ever they may think or speak of it. An Evil, a great Evil. So much Pareus writing upon the Text 
Damnat hic Apostolus fidem Conjecturalem, h. e. fluctuationem Jesuitarum, quâ necesse est conscientias circumferri dubias. Contra asserit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidei, etc. Pareus ad Text.  rightly concludes from it against the Jesuits, and their Conjectural faith. If it be a good thing to have the heart established with grace, than it must be an evil thing, not to have it thus established. And so looking upon it, rest we not contented under it, but strive after such a plerophory, such a full persuasion and assurance as the Apostle sometimes speaketh of. Thus did the Thessalonians receive the Apostles doctrine, (as he saith) It came unto them in much assurance, 1 Thess. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And the like doth he wish and earnestly desire, as for his Colossians, so for other of the Saints, Col. 2. 2. That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgement of the mystery of God, etc. that is, of the doctrine of the Gospel. And the like doth St. Peter beg for the Saints to whom he writeth, 1 Pet. 5. 10. The God of all grace, etc. make you perfect, establish, strengthen you. And this let all of us seek for ourselves; that our hearts may be established in the Truth of God. This is the Commendation which that Apostle St. Peter giveth to the Saints, to whom he writeth, that they were established in the present truth, 2 Pet. 1. 12. i e. the truth of the Gospel which was then preached unto them. And O! that the like could be said of every of us, and of all the Lords people in this Nation! that we and they were thus established!  
A blessing never more to be desired 
Heart-Establishment needful in respect of the present Times.  then at this day. Wherein, the times, the general state of all things, both in Church and State, being so unsettled, Christians have need of stable hearts. When the winds are loud, and the Sea is up, then have Ships need to be well ballasted. And truly so is it with Christians, as at all times, so specially in unsettled and troublesome times, when the wind of divers and strange doctrines is up, (as is at this day among us) blowing upon the Church, as that wind of the Devils raising did upon the house where jobs children were, which is said to have smote the four Corners of it, Job 1. 19 (a strange wind to blow so many several ways at once, and such is the wind of false doctrines, which the Devil hath raised against the Church in this Nation at this day) now they have need to have their hearts established.  
1. And this let all of us now seek 
Directions for the obtaining of it.  for. Seeking it from God, who is the God of all grace. From him it is that 
1. Seek it from God by Prayer.  Peter beggeth this blessing in that Text even now cited, 1 Pet. 5. 10. Now the God of all grace establish you. This is his work. He which establisheth us with you in Christ, is God, (saith the Apostle to his Corinthians) 2 Cor. 1. 21. This he can do. To him that is of power to establish you, (saith the same Apostle, describing of God, Rom. 16. 25. And that he would do it, that he would put forth that power upon every of us, beg it from him by Prayer. That is David's request for himself, Psal. 51. 12. Establish me with thy free Spirit, (so the former Translation readeth it) And this let all of us beg, as a mercy seasonable at all times, never more than at this day, Lord establish our hearts, establish us in thy truth, confirm us, uphold us, keep us from being thus carried about.  
2. Which that he may do; be directed with care and conscience to attend 
2. By a conscionable attendance upon Establishing Ordinances.  upon the means of establishment; Confirming, strengthening, establishing Ordinances, whereby God is wont to convey this grace into the hearts of his people. Such is the Word in the public Ministry of it, and such is the Sacrament of the Lords Supper. And therefore that your hearts may be established, whilst you attend upon the one of these, do not neglect the other. That which David and Ezekiel say of ordinary 
The Sacrament of the Lords Supper an establishing Ordinance.  Bread in reference to the Body, Psal. 105. 16. Ezek. 4. 16. we may in reference to the Soul apply it to Sacramental bread, It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Seventy there render it), the stay and staff of bread; being of sovereign use for the comforting and strengthening of the heart, the establishing of the soul, by sealing up unto it the Covenant of grace, and all the blessed promises belonging thereunto, and engaging it to a close and conscientious walking with God. To these I might add, Forget not the Communion of Saints. Trees stand surer in the Wood or Grove, where they have company, then in the field where they stand alone. But I shall not give way to enlargements. I have done with the first of these Particulars, the thing here commended, which is Heart-Establishment. Briefly of the latter, the means of attaining this great good, and that is  
Grace] It is a good thing that the 
Part 2d. The means of Hearr-Establishment, Grace.  heart be established with Grace]. See here (what I have told you before, once and again) what is the best ballast for the Soul, the best way and means of establishing 
Oseru. The best Ballast for the Soul, Grace.  the Heart, Grace. It is a good thing, Optimum est, (saith the Vulgar Latin) it is the best thing (turning the Positive into the Superlative, which frequently it doth, as Estius notes upon it). And what ever there be in the Translation, sure it is there is a truth in the thing. Other things there are which may be useful in this way, for the settling and establishing of the heart, as, viz. Reason, and Experience. The former of these was the Ballast which the Heathen Philosophers made use of, Natural Reason. Thereby they quieted, and composed their spirits, so as they were not transported with inordinate passions, but were kept in a sedate, calm, eeven temper in the midst of whatever changes passed over them. And of like use is the latter to the Seaman, and to the Soldier. Having been in many Storms, many Battles, having had experience of many dangers, wherein yet they have come off safe, escaping with their lives, their spirits are hereby steeled, hardened, composed, settled, so as whilst others being in their conditions would quake and tremble like leaves, they are no more moved than the Tree that beareth them. Thus other things may be useful in this way. But none like this: None to Grace. This is the best ballast for the soul, the best way and means of establishing the Heart, Grace.  
Q. But what shall we understand 
Q. Grace, what here it signifieth.  hereby? what Grace is it that hath this Property?  
A. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Grace, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
A. The Doctrine; and Habit of Grace.  of very various signification in Scripture. I shall not trouble you with that variety. Here in the Text I find a double sense put upon it: Some understanding it of the Doctrine of Grace; others of the Habit of Grace. But this differencr may be both easily and fairly taken up, by putting them both together, which accordingly I shall do: Both these we shall find of sovereign use in this way.  
1. The Doctrine of Grace. The Gospel, 
1. The Doctrine of Grace, the Gospel.  holding forth the free Grace of God in jesus Christ, for the justifying and saving of poor sinners, through the Application of his Merit, and the imputation of his Obedience unto them. This in Phrase of Scripture is called sometimes by the name of Grace. This is that which the Apostle meaneth, 2 Cor. 6. 1. where he beseecheth his Corinthians, that they would not receive the Grace of God in vain; meaning the Doctrine of the Gospel, holding forth to them the free grace of God in Christ. So again, Titus 2. 11. he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Grace of God that bringeth salvation hath appeared; meaning the Grace of God held forth in the Doctrine of the Gospel, which (saith he) hath now appeared, and that unto all men; being held forth more clearly then under the Law, and tendered not to Iewes only (as then in an ordinary way it was), but to Gentiles also. And in a like sense our Apostle is conceived to make use of the word sometimes in this Epistle to the Hebrews; as, viz. twice in the Chapter before the Text. Once, ver. 15. Looking diligently lest any man fail of (or fall from, as the Margin hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Grace of God. And again, ver. 28. Let us have grace; or, Let us hold fast grace (as the Margin again readeth it, and that, (as is conceived) more properly; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Grotius there noteth upon it, and as sometimes elsewhere it is). In both places by Grace (as it is by many expounded) understanding the Doctrine of Grace, the doctrine of the Gospel, which holdeth forth salvation through the free Grace of God in Christ. And so, besides Aretius 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro gratuitâ Dei erga nos benevolentiâ acceptante nos & justos pro nunciante propter meritum Christi, Aretius ad loc.  and some other Protestant Expositors, I find Estius the Jesuit very candidly interpreting it here in the Text with a Magis placet. Though he do not wholly reject the Habit of Grace, yet he rather hereby understandeth the Doctrine of Grace. Doctrina Christiana fide suscepta: True Christian doctrine (the doctrine of the Gospel) apprehended and embraced by faith, which is Gratia Christianismi, the Grace of Christianity (as he there calleth it). The Doctrine of God's free grace in Christ; that saving Grace which jesus Christ as Mediator hath purchased, procured, and made known to poor sinners. Of him it is that our Apostle speaketh in the verse before the Text, verse 8. jesus Christ the same yesterday, and to day, and for ever. And to him, (questionless) he hath also an eye here in the Text; where forbidding his Hebrews to be carried about with divers and strange Doctrines, (any doctrines which held forth Justification in any other than a Gospel way), he giveth this as a Reason for that his Prohibition, For it is a good thing that the heart be established with Grace, with the grace of God in Christ, the Doctrine of free grace held forth in the Gospel. And of all ways and means for the establishing of the Heart, there is none like unto this, the Doctrine of God's free Grace in Christ.  
That it is so, may soon be demonstrated. 
Heart-Establishment not to be expected from the Law.  There being but two things that can be supposed to have any efficacy this way, for the establishing of the heart as to God-ward, viz. Law or Gospel. Now, as for the former of these, the Law, that will say to the soul that cometh unto it, This is not in me. Not in the Ceremonial Law. For 
Not from the Ceremonial Law.  that the Apostle is express in the Text; It is good (saith he) that the heart be established with Grace, not with meats; that is, not with any Ceremonial observances, among which, choice of meats was one, and so by a Synecdoche is put for all the rest. As for this Ceremony, the choice of meats, using one as clean, abstaining from another as unclean, and that for Conscience sake, the Apostle here affirms it to be an unprofitable thing, Not to have profited those that had been occupied (or walked) therein. Such as were most superstitiously addicted thereunto, as the jewish Doctors were, who placed a chief part of their Religion in those Legal Ceremonies, yet they merited nothing at God's hands thereby; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: In this way they did not profit them under the Law. Much less can they, or any of the like nature, now profit Christians under the Gospel. Feathers and Thistledown may as soon ballast a Ship, as Ceremonial observances establish the heart. This cannot the Ceremonial Law do.  
No nor yet the Moral. For that 
Nor yet from the Moral Law.  the Apostle is no less express, Rom. 8. 3. where speaking of the Christians liberty which he hath by Grace, his being made free from the Law of sin and death, he showeth this to be a thing which the Law cannot do for him; giving this as a Reason of it; In that it was weak through the flesh. Time was indeed when the Law was able to justify and save, viz. when it was given to Adam in his state of Integrity, because than he was able to have fulfilled it. But so it is not now. Man being fallen from that state is grown impotent, unable to fulfil the Law: Nay, through the Corruption of his Nature, averse to it. So as by this means the Law is, as it were, enervated, it hath no such power as sometime it had, no possibility of Justifying and saving of a man. And consequently it cannot be of use in this way, as a foundation for a Christian to ground and build his confidence upon, and so to establish his heart. No, this is but a tottering foundation. So much that great Cardinal, Bellarmine, however he was no great friend to free Grace, yet was enforced to acknowledge, Propter incertitudinem propriae justitiae, etc. A man's own Righteousness (saith he) is an uncertain thing; a man may easily be deceived in it: And therefore it cannot be safe to put any confidence in it. So far he. Which we accept, (especially coming from an Adversary) owning it for a Truth; though not the whole truth. Advance we a step further. A man's own righteousness is uncertain: Nay, it is certain, being certainly defective and imperfect. Such are the best duties and services of the most sanctified persons upon earth, being clogged with many weaknesses and imperfections: which though they do not render and denominate them peceata, Sins, yet peccaminosa, sinful. This is the Church's Confession, Isai. 64. 6. All our Righteousnesses are as filthy rags. Not only their Ceremonial services, but even their moral performances; they were all mixed with Hypocrisy, Vainglory, or some such like tincture of Corruption, as rendered them loathsome in the sight and presence of God. And truly, the like may we say of the best actions and services of the best of men, and in the best manner performed, yet still they are contaminated and defiled with some imperfections, which might deservedly make them as filthy rags, odious and abominable in the sight of God, should he look narrowly into them with an eye of Justice, and judge of them according to the exact tenor and Rigour of his Law, Such an influence hath Corruption upon the best of men, and the best of duties.  
This is that which regenerate Paul complains of in himself, that when he would do good, evil was present with him, Rom. 7. 21. Evil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sinful Corruption, either hindering him from doing it at all, or else in the manner of performance, from doing it in such a manner as he both aught, and desired to have done. And if so, here can be no establishment for the heart in this way. In thy sight (saith the Psalmist, speaking unto God, Psal. 143. 2.) shall no man living be justified; that is, by the deeds of the Law. So the Apostle expounds it, Rom. 3. 20. Therefore by the deeds of the Law shall no flesh be justified in his sight]: For which he giveth a Reason in the words following [For by the Law is the knowledge of sin]. This is the proper work of the Law, to discover sin and wrath, sealing up condemnation unto the sinner; but justify, it cannot. And if not justify the sinner, than not satisfy the soul, not quiet the Conscience. Disquiet and unsettle, nay, torment and excruciate it with the terrors of it, it may: But in this way to settle and establish the heart, it can never do. No, this is a Gospell-work, the fruit of Grace, issuing from the Doctrine of God's free Grace in Christ, rightly apprehended, and firmly believed. This it is, and only this, that establisheth the heart. And this can do it.  
And how so? Because this is like 
Reason. Grace, like the Authou of it, All-sufficient.  unto the Author of it, the God of all Grace; He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All-sufficient: And such is his Grace. This is that which the Lord from heaven tells Paul, when he was conflicting with that thorn in the flesh, some violent Temptation or other, (as is most probably conjectured), My grace (saith he) is sufficient for thee, 2 Cor. 12. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sufficit, or Sufficiat, It is sufficient in itself for thee, and so let it be unto thee, for the quieting, settling, establishing of thy heart and spirit. And so may it well be to every true believer. It is that which the Preacher saith of Money, Eccl. 10. 19 Money answereth all things. What ever it is that a man desireth, if it be to be got, Money will procure it for him. And we may truly say the like of Grace; Grace answereth all things. What winds are there that can arise in the heart of a Christian, which this one word (Grace) is not able to lay? What doubts which it cannot resolve? Are his sins many and great? this is sufficient to pardon them: are his Infirmities many? this is sufficient to heal them: are his wants many? this is sufficient to supply them. Thus is Grace, this Grace of God in Christ, sufficient, All-sufficient. And being so, well may this be attributed to it, as the proper effect of it, to satisfy, settle, and establish the heart of Man.  
What then remains (to make Application 
Applic.  of this Branch) but that all of us who desire to be made partakers of this choice blessing, declining all other ways, put our souls upon this way of obtaining it.  
1. Decline all other ways. Not 
Use 1. Seek not Heart establishment in any other way.  harkening to any other Doctrines, which hold forth to us justification and Salvation by any other way and means. This is that which the Apostle here driveth at in the Text; to take off his Hebrews from being carried about with any of those divers and strange doctrines, which were held forth to them by the false Apostles and seducers of those Times, whose design was to remove them from their Gospel-foundation; directing them to the Law, and 
Not from Ceremonial observances.  that to the Ceremonial part of it; promising to them great matters from those external observances. But the Apostle would have them to turn away their eyes from them, as being things which were not able to profit them in that way. And truly, so is it with all things besides jesus Christ, and the free Grace of God in him. They can do nothing to the true establishing of the soul. Disquiet it they may (as I said) and trouble it. Nay, so they will in the end, if ever God come to open the eyes of those that trust in them, and rest upon them. They will fail them as brooks in the Summer. Nay, be unto them as the staff of a broken reed, (as he said of Egypt, Isa. 36. 6.) not only failing the trust reposed in them, but running into their hands, their hearts, piercing, and wounding, and goring them. And therefore cease from them. Not harkening to any of those Romish doctrines, which tell us of merit; and that not only of Congruity, but of Condignity; and hold forth many external, Ceremonial Observances, as fastings, whip, washings, Cross, Pilgrimages and the like: All which they make use of as women do of rattles to still their children with. So do they think hereby to still and quiet the Consciences of their disciples. But alas, all these, and the like, they are but shells, busks, empty things; No fit ballast for the soul. Let we them go: And not only them, but even all our Moral performances; 
Nor yet from Moral performances.  what ever services, or duties we have done, or can do; duties of piety, or duties of Charity; duties of holiness or righteousness, make loss of all (as Paul saith he did, Phil. 3. 8, 9) casting them overboard, renouncing them as to any opinion of Merit: Not placing any trust, any confidence in them. However we may take up confidence from them (of which I shall speak anon), yet place no confidence in them. Far be it from any of us to think of establishing our hearts in this way.  
And if not in this way, then much 
Much less from Temporal enjoyments.  less by any temporal possessions or enjoyments; all which not being able to fill any corner of the Heart, can never satisfy, never establish it. The truth whereof we see sufficiently evidenced by daily experience. Who are so far off from this Heart-Establishment, from having their spirits quieted and composed, as they that have the greatest share of these outward things? How are their hearts hereby filled with disquieting cares, and tormenting fears? so as their bodily rest and sleep is often broken thereby, which the poor man quietly enjoys. And therefore renouncing all these (I mean in respect of any soul-confidence in them) looking upon them as empty pits and broken cisterns, which will not afford one drop of true solid comfort to the heart.  
2. In the second place, go we to the 
Use 2. Seek it in a Gospel-way, making free Grate our foundation.  fountain of living water, the free Grace of God in jesus Christ, making that our foundation. Such it is, a foundation, and the only foundation. Other foundation can no man lay, then that which is laid, jesus Christ (saith the Apostle, 1 Cor. 3. 11.) This is the Gospel-foundation, that foundation of the Apostles and Prophets, spoken of, Ephes. 2. 20. And it is the only sure foundation. That our souls may be established, set them upon this foundation. First, laying the foundation; then setting our souls upon it. These are two 
Concerning which, two Directions.  principal requisites in the building of a house, that it may stand sure; First, that the foundation be well laid: And then, that the building be fixed to it, and settled upon it. And this course take we for the establishing our hearts.  
1. Lay this foundation. As it is already 
Direct. 1. See that this foundation be well laid.  laid in the Word, by those Master-builders the Apostles and Prophets, [Other foundation can no man lay, then that which is laid], So let it be laid in our hearts. And that both Rightly and Deeply. These are the two principal requisites in laying of a foundation: that it be right set, and deep laid. And so let this foundation of the free Grace of God in Christ be laid in our hearts.  
1. Let it be right set. Get a right 
1. Right set.  understanding of this Doctrine; that you may know what this Grace of God in Christ is; and that this is the only way and means whereby poor sinners may come to be justified and saved.  
2. And being thus right set, let it 
2. Deep laid.  also be deep laid; in a deep apprehension of the truth and excellency of this glorious doctrine. Not suffering it to swim aloft in the brain, contenting yourselves with a superficial notion, an overly knowledge of this truth. No, that which ballasteth the Ship must not lie aloft upon the Deck, but it must be put into the hold, into the inward, yea lowest part of it. And so deal you by this Doctrine. That your hearts may be established with it, think it not enough that you have it in your Heads, some general apprehensions of it; but let it sink down into the bottom of your hearts. Labour for a serious and deep apprehension hereof; That being convinced of your own lost state and condition by nature, and utter inability to do any thing for yourselves, you may come to admire and adore this rich Grace of God in jesus Christ, so as it may make a deep impression upon your hearts and spirits.  
And the foundation being thus 
Direct. 2. Settle the soul upon this foundation.  laid, now set your souls upon it, fixing them to it. Be the foundation never so well laid, yet if the house be not settled upon it, and fastened to it, it will never stand sure. And so is it with the Soul. God's Grace is a sure foundation, where it is rightly laid. But withal, that the soul may be established by it, it must be fixed upon it. And this see you to. As many as would have your hearts truly established, fix them, settle them upon this foundation. Which is done by a serious purpose 
Which is done by Faith, resting upon free Grace.  and firm resolution of cleaving hereunto, resting and relying hereupon for justification and Salvation. And this (I say) do you, as many as would be made partakers of this great Benefit, to have your hearts established. Renouncing all other things in the world, as being no other but mock-stayes, false foundations, pitch yourselves wholly and alonely upon this, the free Grace of God in jesus Christ, believing, resting thereon. So being strong in the Grace that is in jesus Christ: (as Paul exhorteth his Timothy, 2 Tim. 2. 1.) No way of establishment but this. If ye will not believe, surely ye shall not be established; so the Lord telleth his people concerning their Temporal salvation, Isai. 7. 9 If they would not believe his gracious promise, whereby he had engaged himself to them, and rest upon it, but would be looking out after other helps and succours, other means of security, they should not be established, they should never be firmly settled, whether in their estates, or in their minds. And what he there saith of Temporal, let it be applied to Eternal salvation. If you will not believe, believe the great Gospel-Promise, that gracious promise made unto all poor penitent sinners upon their believing on Christ, and so rest upon the free Grace of God in him, but will be looking after other ways and means of Justification and Salvation, you shall never be established, your hearts shall never be settled. But I shall reserve a word or two for the latter sense here put upon this word, Grace: which we shall find not inconsistent with the former.  
Grace, as it is put for the doctrine, 
2. The Habit of Grace, Regeneration.  so also for the Habit of Grace. So we find it frequently in Scripture. And so both Calvin and Beza here look upon it in the Text; By 
Quum Cibis opponit Gratiam, non dubito quin spiritualem Dei cultum, et Regenerationem intelligat hoc nomine, Calvin. ad loc. jisdem etiam verbis, Beza. Gr. Annot. ad loc.  Grace here understanding the spiritual Worship and Service of God, with the inward work of Regeneration, for which they both give this Reason, in as much as it is here opposed to Meats. And truly, to this Grace may we in a wary sense fitly apply this property of Establishing the heart. This is a thing which is not done by Meats, by any bodily external exercises, such as were prescribed under the Law; not by a Ceremonial, but by a true Gospel-Worship, which is (as our Saviour describeth it, joh. 4. 23.) In Spirit and in Truth: And by the work of Regeneration, true Sanctification, the inward work of the Spirit in, and upon the Heart. That which ballasteth the Ship must not be any thing on the outside of it, but it must be within, in the hold. And thus, that which establisheth the Heart must not be any external observance performed by the Outward man, but that Grace that is within the Inward man, the Soul; the Grace of Regeneration, with the fruits of it, as Faith, Hope, and Love, with Humility, Meekness of spirit, and other the like gracious Habits, which are freely bestowed, gratiae gratis datae, as fruits of Grace, and wrought in the Heart by the preaching of the Doctrine of Grace; And thence called by that name, Grace. In which sense Estius also yieldeth that the word 
Nomine Gratiae Graeci fidem, etc. Atqui nihil verat generatim significari interna ac spiritualia. Dei dons, quibus homines sanctificantur, ut fidem, Spem, Charitatem, caeterásque virtutes, Estius Com. ad loc.  may be here taken.  
Q. But (taking it thus) how doth 
Q. How the Habit of Grace establisheth the Heart.  this Grace establish the Heart?  
A. This it doth divers ways. All which may be reduced to two Generals. Per modum Evidentiae, & Efficientiae. By way of Evidence, and by way of Efficiency.  
1. By way of Evidence. This is 
1. By way of Evidence.  that which the Apostle saith of Faith, (Chap. 11. of this Epistle, verse 1.) It is the Evidence of things not seen. And the like may we say of other Graces of the Spirit in the Soul; they are Evidences of that which to the Eye of sense is invisible; viz. of that Grace of God in Christ; assuring unto a Christian his interest in that Grace. Thus is Grace within an Evidence of Grace without; Sanctification an evidence, a sure evidence of justification. Which being evidenced and ascertained unto the soul, now it cometh to have peace towards God (as the Apostle hath it, Rom. 5. 1.), and so to be established. But this is not all.  
2. In the second place, Grace doth 
2. By way of Efficiency.  this also by way of Efficiency. And that it doth two ways. Indirectly, Directly.  
1. Indirectly, and by Consequence; 
1. Indirectly, by freeing it from what might disquiet it; As from fear.  by freeing the heart from those things which would disquiet and unsettle it. Such is fear, servile, slavish fear. Of which St. john tells us that it hath torment, 1 Joh. 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Such is fear of God's wrath, and Judgement, it is as a Hell in the Soul, a Rack, a continual Torment to it, disquieting, unsettling it. But now Grace ejecteth this troublesome Inmate. So the former part of that verse there hath it. There is no fear in Love, but perfect Love casteth out fear]: Perfect Love, sincere, cordial Affection towards God, and towards man, it casteth out fear; freeth the heart from that slavish, tormenting fear. Which it doth by assuring the soul of the Love of God to it. So the same pen there sets it forth, ver. 16. And we have known, and believed the Love which God hath to us. God is Love, and he that dwelleth in Love, dwelleth in God, and God in him. Man's Love to God, being a fruit, it is also an evidence of God's love to him. We love him, because he loved us first. (so it there followeth, verse 19) And by this means true Grace freeth the heart from fear.  
And so it doth from other inordinate 
So from other inordinate Affections and Passions.  Lusts, Affections, Passions, whereby it is subject to be distempered, to be carried about. As from Self-love, Pride, Ambition, Vainglory, Covetousness, Envy, Malice, etc. All which being like so many Eddie winds in the Corners of the Heart, do disquiet and unsettle it. Now Grace layeth all these, subdueth them, and by that means procureth the settlement and establishment of the Heart. Even as a Kingdom is settled, and established by the subduing of Rebels, which before disturbed the peace of it. Thus doth Grace promote this work Indirectly, and by Consequence.  
2. And this it doth (in the second 
2.  place) directly and properly. And 
Directly, by fixing the Soul upon a sure foundation, the Grace of God in Christ.  that by setting the soul upon a sure foundation. This is (as in part you have already heard) the proper work of the Grace of Faith; which taking the soul off from all false and rotten foundations, sets it upon the true foundation, upon jesus Christ, and the free Grace of God in him: Into which Grace by this means a Christian cometh to have access. So the Apostle layeth it down, Rom. 5. 2. By whom also we have access through faith into this grace, wherein we stand. Here is a Christians standing, viz. in the Grace of God; And into this Grace he cometh to have access, to have the actual enjoyment, and comfort of it by Christ, through faith. By Christ, as the meritorious cause procuring it; through faith, as the Instrumental cause, applying that merit, and so apprehending that Grace. And by this means doth this grace of faith come to establish the heart; by thus setting and settling it upon this sure foundation, fixing it upon Christ.  
Even as it is with the Stock, and the Graft, though fle●●er and weak in it self, yet being put into the Stock, ingraffed into it, and incorporated with it, now it standeth firm; So is it with a Christian, how weak, how infirm, how unstable soever in himself, yet being by faith ingraffed into Christ, now he cometh to receive establishment from him; viz. by his adhesion unto him, and union with him. Or as the vine, though in itself infirm, not able to stand alone, yet by clasping about the elm, or such other supporter, now it standeth sure; so doth the Christian by clasping of jesus Christ, embracing him in the Arms of his faith, by this means he cometh to be established. And thus may this blessed work not amiss be attributed and ascribed to this Habit of Grace in the Soul, specially 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrysost. ad Text.  to faith, which hath (as you see) a peculiar efficiency this way.  
Whence it is that Faith is compared 
Faith compared to an Anchor.  by our Apostle to an Anchor, Heb. 6. 19 Which Hope (or Faith) we have as an Anchor of the soul both sure and steadfast. An Anchor, you well know what the use of it is; To stay the Ship from being carried about. And of like use is Faith unto the soul; a means to stay, settle, establish it. Which it doth not by any worth which it hath in itself above other Graces, but only as an Instrument apprehending, and uniting the soul unto that whereby it is established. Thus doth the Anchor stay the Ship, not by its own weight; No, were it in the hold, or hanging upon the bow, it would have no such property; but being cast forth, and taking hold upon good ground, being firmly fixed upon a sound bottom, now it becometh useful in this way to this end. And so is it with faith. It is not faith itself, either as it is an Habit, or as it is an Act, by any worth of its own that can establish the heart of man, but only as it is an Instrument laying hold upon Christ, and so upon God's free Grace through him. In this way it is that it cometh to establish the heart. So the Psalmist sets it forth in that Text forecited, Psal. 112. 7, 8. His heart is fixed, saith he speaking of the righteous man) Trusting in the Lord; His heart is established, viz. by his faith and Confidence, resting upon God's free grace and mercy in Christ, as for the performance of that great promise of life and salvation by and through him, so of all subordinate and inferior promises. But I shall not give any further way to enlargements. You see that the Habit of Grace doth this, and in what way it doth.  
And what then remains (to draw 
Applic. Seek after the Habit of Grace.  to a Conclusion) but that all of us seek after this Grace? not resting ourselves contented with the bare outward performance of any Duties; or yet in a constant attendance upon Ordinances (which some conceive here hinted by 
Chrysost. ad loc.  the Apostle in this word, Meats, understanding it of the Meats of the Sacrifices). Alas, these being outside things, without the man, they will not ballast the soul, establish the Heart. See we that our hearts be laid in with this Ballast of Grace.  
Concerning which have an eye to 
Having an eye to two things.  two things; first to the Quality, then to the Quantity of it. These are the two requisites in the ballasting of a Ship: That which is used for that purpose, must be some solid material, some weighty substance; And there must be a proportionable Quantity of it. If either be wanting the work will not be done. And thus for the establishing of the Heart.  
1. See that your Grace be true Grace, 
To the Quality, that it be true.  solid and substantial Grace; that your Faith and Love be unfeigned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without Hypocrisy (which is Paul's Epithet, 2 Cor. 6. 6. 1 Tim. 1. 5. & 2. 1, 5.); that you believe with all your heart (which is that which Philip requireth in the Eunuch before he would baptise him, being both a man of years, and an alien, Act. 8. 37.), sincerely and firmly; that you love God and jesus Christ in sincerity, (which who so doth not, but out of Malice opposeth him, Paul pronounceth an Anathema Maranatha upon him, Let him be had in execration unto the death, 1 Cor. 16. 22.); That your souls be purified through the Spirit, to the unfeigned love of the Brethren (as St. Peter saith of the believers to whom he writeth, 1 Pet. 1. 22.) And the like I may say of other Graces; See that there be truth, sincerity in them; that the Root of the matter may be found in you (as job pleadeth that it was in him, job 19 28.) True Piety, true Grace.  
2. And being true for Quality, 
2. To the Quantity, that there be a good proportion of it.  then see to the Quantity of it. It is not a small Quantity, though it be of Lead, that will ballast a Ship, No more will every degree of Grace establish the heart. True it is, it must not be denied; the least measure of Grace (if true) it is saving, but not establishing. This will require some proportionable Quantity. And therefore rest not in the beginnings of Grace, but still strive after a further measure; Grow in Grace (as the Apostle exhorts, 2 Pet. 3. 18.): As in knowledge, the knowledge of God and Jesus Christ, so in Faith and Love, and all other Graces; adding one Grace to another (as the same Apostle exhorts, 2 Pet. 1. 5.), and one degree to another; that so the Habit of Grace may be more confirmed in your hearts, and show itself by a vigorous acting in your lives, and so may be more and more conspicuous and visible to yourselves and others. In this way, and by this means, (this being an evidence of a Christians standing in the Grace of God) the heart shall come to be quieted, settled, established. Which blessing the God of all Grace, out of his abundant Grace and Mercy in Christ jesus, vouchsafe to every soul of us. Amen.   
FINIS.