THE False-Teacher TRIED and CAST  
A subject useful at all times, and but too seasonable for the present.  
By John Brinsley Minister of the Gospel at Great Yarmouth.  
LONDON, Printed by J. T. for Thomas Newberry, in Cornhill near to the Royal Exchange. 1658.   

To all the truly well-affected and well-meaning Souls in the Town of Great Yarmouth, who are not willing to be deceived in matters of greatest concernment.  
(Dear beloved in the Lord)  
PAssing along through this Chapter (as I have done the former) in a week day's Exercise, I fell with this Text; wherein meeting with a subject but two seasonable for the present times, (and I wish I might not say for this place), I have not unwillingly given way to somewhat more than usual inlargements. And what the Lord hath so given in to me, I now present unto you. Wherein you have only another stroke given to the same nail that was sometimes since fastened by a 
* The false Apostle tried and discovered by Mr. William Bridge.  master of the neighbouring Assembly. The Lord grant that it may so enter, and stick in your hearts, as that there may not be any door there left open, to let in them whom you are forbidden to receive into your 
* 2 John. 10.  Houses. Of this sort some, and too many have crept in already among you. And if like liberty be still indulged, I may (without any Prophetical spirit) tell you, you must expect yet more, and those more dangerous. What your duty in reference to them is, you have here held forth. The Lord make you truly and conscientiously wise in the discharge of it. To whose grace commending you, I rest,  
One desirous to watch for your souls. John Brinsley. Yarmouth Aug. 10.1657.   

THE FALSE-TEACHER Tried and Cast.  Revel. 2.2. 
And thou hast tried them which say they are Apostles, and are not, and hast found them liars.  
IN this, 
Division of the Context.  and the following verse, we have the commendation which the Son of man, the Lord Jesus, giveth of and to the Angel (the Minister or Ministers) of the Church of Ephesus: which commendation we have here first propounded, then expounded. Propounded in the former part of this verse: 1. In a general way, [I know thy works,] then in particular, instancing in some of those works which he took such special notice of; which were three, his Labour, his Patience, his Zeal; showed in not bearing with those that were evil. Then expounded in the sequel: 
Explanat singuli, quasi retro v●stigia legens, Pare. in Text.  where he again toucheth upon each of these three particulars; Only in a reirograde way, inverting the order, according to the custom of the Hebrews, (which we often meet with in Scripture) beginning first with the last; 1. Showing how and wherein this Angel had expressed his zeal in not bearing with those which were evil, viz. in his proceeding against false Apostles, false teachers, whom upon the Trial he had found to be liars. [And thou hast tried them, etc.] Secondly, What his patience was, and wherein he had showed it, viz. In bearing much from those whom he could not bear with, [And hast born, and hast patience, verse 3.] Thirdly, What his labour was, even an unwearied endeavour of doing service to God and his Church, [And for my name sake hast laboured, and hast not fainted,] It is the first of these I have now to deal with.  
And hast tried.] Wherein we have two things declared,  
1. 
Parts of the Text. whom and what.  What evil ones those were which this Angel was so zealous against, could not bear, And  
2. What he did to them. What evil ones; the false Apostles [Them which say they are Apostles, and are not] What he did to them. He tried and convicted them. [Thou hast tried them and found them liars.] Upon these look we severally by way of Explication.  
1. Part 1 
The persons dealt with.  The Persons whom this Angel could not bear. [Them which say they are Apostles, but are not.] Such there were some, and those not a few, in those proto-primitive and Apostolical times. Strange that there should be so, yet so there were. As in the times of the Prophets there were false Prophets, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so in the times of the Apostles there were false Apostes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is the Apostles word. 2 Cor. 11.13. For such are false Apostles.]  
Ques. And what were these false Apostles?  
Answ. What true Apostles were, 
False Apostle what.  we know; such as were immediately sent by Christ to preach the Gospel to the whole world. Of this sort were the twelve, who received their Commission from their Lord & Master Christ, whilst he was with them upon earth; to whom afterwards was added Mathias, who was substituted in the room of Judas. And such was Paul, who received the like immediate Commission from Christ himself being in heaven. These were true Apostles, who being thus called, answered their calling by preaching of the true Gospel. And from hence we may learn what those false Apostles were: Which were of two sorts (as the false prophets also were, and as Tyrants are said to be, 
False apostles of two sorts.  Titulo & Exercitio,) Some in respect of their calling only, others in respect of their Doctrine also.  
First, 
1. In respect of their Calling.  Some in respect of their calling, such as said they were Apostles, but were not. Such as pretended to an immediate Commission from Christ, that they were immediately called and sent by him as the true Apostles were, when as they were not so in truth. Such were those whom Saint Paul there speaketh of in that Text last cited, 
Pseudoapostolos istos voc at non, ut ego quidem opinor, quod salsam aliquam doctrinam sparsissent, etc. Bez. Gr. Annot. in Loc.  2 Cor. 11.13. False Apostles: so called (as Beza and others conceive of it) not in regard of any false Doctrine which as yet they had preached, but in regard of their false-Title, the false claim which they made to that Office. They pretended themselves to be Apostles. And the more to win upon the belief of the people, they carried themselves like Apostles, transforming themselves into the Apostles of Christ (as it there followeth;) imitating them both in Doctrine and life, which they did as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as they are there described) deceitful workers, out of a by and sinister respect, not seeking Christ, but themselves; not his glory, or the salvation of his people, but their own temporal advantage. Even as Satan the prince of darkness, is sometimes transformed into an angel of light, (as the Apostle there goeth on vers. 14.) suggesting things which seem to savour of piety and zeal and holiness, as if the motion proceeded from a holy and blessed angel, whereas he intendeth nothing less, but under that pretence to deceive poor simple souls. So did those false apostles. They pretended themselves to be the Apostles of Christ, and they held forth his Doctrine, so imitating and personating the true apostles (as the Devil did Samuel, 1 Sam. 28.) but as they were false in the former, so in the later; Not being what they would be thought, they did not intent what they pretended to. And upon this account were they called false Apostles.  
2. Others there were who, 
2 In respect of their Doctrine  as falsely pretending to the like calling, under the name of Apostles they were broachers of Lies, Errors, Heresies, dangerous and pernicious Doctrines. Such false teachers there were many in the Apostles times Such were those whom they in their Synodall Letter written from Jerusalem gave warning to the Churches of, Act. 15.24. We have heard that certain which went out from us have troubled you with words, subverting your souls, etc. Some who pretended themselves to be Apostles, or at least to have been sent forth by the Apostles, with a Commission to preach, they brought doctrine contrary to theirs, doctrines destroying the very foundation of the Gospel, and so tending to subvert the faith of believers, crying up the Law; (the ceremonial law) as being still in force. And such false Teachers there were some in this Church of Ephesus. 
Such false teachers in Paul's time in the Church of Ephesus.  So much we may collect from that which Paul writeth to Timothy, 1 Epistle 1.3. where he desireth him to abide at Ephesus, to the end that he might charge some that they preach no other Doctrine. No doctrine contrary to, or divers from that which Paul himself, and other of the Apostles had preached, which it seemeth there were some that then did.  
And as there were some such false teachers then in that Church, 
More foretold to follow  so the same Apostle foretelleth it that there should come more, and those more dangerous after his departure. So he telleth the Elders of that Church, whom he wisheth to be so much the more cautelous and circumspect upon that account, Acts 20.28. etc. Take heed to yourselves, and to all the flock over which the Holy Ghost hath made you Overseers, etc. For I know, this, that after my departure shall grievous wolves enter in among you, not sparing the flock; (as bloody persecutors, so Heretical Teachers, who by their false doctrines should make a prey of the souls of men;) also of your own selves shall men arise speaking perverse things to draw away disciples after them, such as should be broachers of false and heretical doctrines, out of an ambition to make themselves singular and popular.  
And what he foretold, 
Which accordingly came to pass.  afterwards came accordingly to pass. In the days of this our Apostle and Evangelist Saint John (who survived the rest of the Apostles) there were divers such false teachers who troubled these Churches of Asia with their heretical doctrines. So much we may take notice of from what he saith, 1 Epistle 4.1. Many false prophets are gone out into the world. And again, Epist. 2. verse 7. Many deceivers have entered into the world. Such were those famous (infamous) Heretics, Ebion and Corinthus, and some others, who whilst they cried up themselves the Apostles of Christ, they were sworn enemies to him, crying down his Divinity, his Godhead (as the Socinians (their offspring) at this day do.) Against whom Saint John purposely set himself as in the beginning of his Gospel, so in the first and second Epistles. And most probably some such were these whom our Text speaketh of. They said they were Apostles, pretending themselves to be sent by Christ; But such they were not, no true Apostles, whether for their Calling or Doctrine. In both upon due trial they were found Liars.  
And were there such in those times whilst the true Apostles themselves were yet living, 
No wonder that there are such in after ages. Quòd si haec cùm fuit Ecc esiae Christianae conditio, superstitibus adhuc ipsis veris Apostolis, quis miretur nostri temporis successionem Aposto icam jactantes, qui nè Christiani quidem sint? Bez. Gr. Anno. in Text.  what wonder then that there should be such in after ages? what wonder that there should be one pretending to Apostolical authority, to be Peter's successor, which the Pope doth? what wonder that there should be some others who pretend to an immediate call from God, to be sent by him, and to have received Revelations from him, who thereupon take upon them to broach new Doctrines, divers from, nay contrary to that which is held forth in the word? which let it not trouble those who behold it. If there were such in the Apostles times, who were able to look through such pretenders, to see their inside (as Peter did by Simon Magus, when he told him, I perceive that thou art in the gall of bitterness and bond of iniquity, Acts 8.23.) who were able of their own knowledge to convince them, how much more now? But I pass on.  
Having seen who, Part. 2 
What this Angel did to them; where His undertaking, the issue of it.  and what these false Apostles were, come we now in the next place to see what this Angel did to them. He Tried them, and found them Liars: wherein we have two things. His undertaking and the Issue of it. His undertaking [Thou hast tried them.] The Issue of that Trial [And hast found them Liars.] of these severally, beginning with the first, the undertaking of this Angel.  
Thou hast tried them.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (saith the Original) which word coming firstly from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transfodio, 
His undertaking, he Tried them.  transadigo, to pierce through, it properly signifieth an exact scrutin and trial of a thing. Like as when a thing is pierced through, it is tried what is within, whether it be sound or no. And such a trial it was that this Angel made of these Teachers. Not taking their word, not trusting their outside, he made a thorough trial of them. Exploraris (saith Beza;) thou hast proved them, by making a diligent search concerning them.  
Doct. And thus are all such Teachers to be tried; 
Teachers to be Tried.  mark it this is the Doctrine I am now to prosecute. Such as pretending to a Call from God, shall bring any new Doctrines, contrary to, or divers from that which the word holdeth forth, and the Church hath received, they are to undergo an exact scrutiny, to be throughly tried. For this we shall need no other warrant then that known Text of Saint John, which is express and full, 1 John 4.1. Believe not every spirit, but try the spirits, whether they be of God, or no.] Every spirit, that is, every Doctor, or Doctrine. Every Teacher that shall pretend to the Spirit; or every Doctrine which shall be held forth under the name of a Revelation, as received by inspiration from God's Spirit. These are not presently to be received, believed, but to be tried, proved. This is that which the Apostle requires concerning those who pretending to a gift of Prophecy should stand up to speak in the Church, 1 Cor. 14.29. Let the Prophets speak two or three, and let the other judge. Such as pretended to a gift of Prophecy (which in those times was not rare) they were to be heard by the Church, but not presently believed, but they must be tried by those who had the gift of discerning spirits, the other true Prophets, whether they had such a gift as they pretended to, and whether that which was spoken by them were by the motion of the spirit of God, or whether it were a fancy of their own brain, a humane or Diabolical delusion.  
Yea, 
Generally, all Teachers.  thus are all Teachers, and all Doctrines to be tried. That Rule and direction of the Apostle is general, 1 Thes. 5.21. Proving all things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All things, All Teachers, all Doctrines and opinions, by whomsoever held forth. This is one of the things for which those Beraeans are commended, being called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more noble than some other Christians, Acts 17.11. for that, when they heard the Apostle Saint Paul, the great Doctor of the Gentiles, the chief teacher of his time, Preach, they brought his Doctrine to the Test, trying and examining whether those things which were spoken and delivered by him were so, whether they were consonant and agreeable to the Doctrine of Moses and the Prophets, that Doctrine which they had already received. Now if true Apostles were thus to be tried, how much more false ones, those who have nothing to prove them so, but their word. This Paul had. He had the signs of an Apostle (as he tells his Corinthians,) 2 Cor. 12.12. Among other, those wonders and mighty deeds which he there speaketh of, his miraculous works, some of which are recorded in that Chapter foregoing Acts 16. for which (no question) he was then famous through the Churches, and yet they try his Doctrine, and for so doing are commended. 
Especially suspicious ones.  How much more than are they to be tried, who have nothing but their word, to gain credit to their calling and Doctrine? As for their works, it may be they are such as justly render them suspicious. And being such, great Reason that the Churches of Christ should be jealous of them, and so, try them before they trust them.  
Great Reason for it (I say,) considering the Danger first of, then In being deceived.  
1. Reason 1 
The danger of being deceived by false Teachers, which are  The danger of being deceived, which credulous and simple souls are very subject to by such Teachers False Teachers which  
1. 
Many for their Number.  Are many. This is the Reason which Saint John giveth why he would have those to whom he writeth to make this Trial, 1 Joh. 4.1. (a Text forecited,) Try the spirits, etc. why? Because many false Prophets are gone out into the world. Where there are many deceivers, many cheaters, many Trepanners (as now they call some of that crew) walking abroad, men had need to try before they trust. And such is the condition of the world in respect of false Teachers, (spiritual Trepanners.) However some ages are fuller of them then other, yet in all ages there are many.  
2. 
Subtle for their nature.  And (secondly) as they are many for their number, so they are very crafty and subtle for their nature: It was Satan's practice at the first, when he went about to deceive the woman, he made use of the Serpent, speaking in and by that creature which (as the Text saith,) was more subtle than any beast of the field, Gen. 3.1. Such was and is that Creature, being naturally smooth and gliding, winding and insinuating, and crafty, etc. And hereupon Satan, who himself is called the old Serpent, Revel. 12.9. he maketh choice of that creature to convey his first Temptation and poisonous suggestion by. And in a like way doth he deceive her posterity, still making use of Serpents, subtle heads, sharp wits, smooth tongues, insinuating spirits, for the conveying of the poison of heretical and damnable doctrines by them. So as simple souls, being over-credulous (as that their mother was) they are apt to be deceived by them, by their subtlety, (of which the Apostle (making use also of this allusion) speaketh, 2 Cor. 11.3.)  
As also by their Innocence. 
Deceiving by their Lives, which sometimes are seemingly pious.  Such was the Serpent at the first, (as all the other creatures were) innocent and harmless. And such false teachers oftimes seem to be; very innocent in their lives, exemplary for their strictness. Such were the Scribes and Pharisees, in our Saviour's time, whited Sepulchers, (as he calls them Mat. 23.27.) And such were those false prophets whom he describeth Mat. 7.15. they were such as came in sheep's clothing, seemingly most innocent creatures. And such were those false Apostles whom Saint Paul giveth warning to his Colossians of, very strict (not question) themselves in those observances which they taught and pressed upon others, of which the Apostle saith that they had in them a show of humility, and neglecting of the body, not in any honour to the satisfying of the flesh, Col. 2.23. They were very temperate, very abstemious. And such were divers of the same stamp in after ages. Among whom one Sect was known and distinguished by the name of Encratitae; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vide Danaeum in August. de Haeresibus cap. 15.  so called from their extraordinary continence and abstinence, which was such as that they abstained not only from unlawful lusts, but also from Marriage, and from eating any kind of flesh, as also wine, not so much as allowing it in the Lord's Supper, (in regard of the great abuse of the creature) but using water instead of it; yet holding forth foul and heretical Doctrines. And such false Teachers often are, (as many Monks and Friars at this day,) eminent for strictness in their lives, and conversations.  
And as their Lives, 
4 By their doctrines, some of which are sound, and useful and their errors plausible.  so their Doctrines, many of them (it may be) are true and Orthodox, yea pious and very useful, which they Preach and press, making use of them as Coy-Ducks, to bring in their Errors after them. And for their Errors, happily they are very plausible and taking, specious at the first hearing; having (as the Apostle there saith, Col. 2.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a show of wisdom, yea of Piety, and Holiness. Thus did these false Apostles spoken of by Saint Paul, transform themselves into the Apostles of Christ; the ministers of Satan transform themselves into the Ministers of righteousness, 2 Col. 11.13, 15. And thus do false Teachers sometimes transform themselves into true; acting their parts, putting on the habits, and speaking with the tongues of the true servants, the faithful Ministers of Christ. Being (as I said) Innocent, (if not Exemplary) in their lives, holding forth plausible Errors, and those mixed with many sweet and precious truths; which are like wine, or some other pleasant liquor, wherewith poison being mixed, it is taken and swallowed down without suspicion: upon this Account then Teachers are to be tried. There being so many false Teachers, and many of them so subtle, great is the danger of being deceived.  
2. Reas. 2 And (secondly,) as great danger in being deceived. 
The danger in being deceived by them.  As it is in drinking of poison, there is great danger to the Body, so there is in receiving and drinking in heretical doctrines, which are no other but poison to the soul: what the Psalmist, 
Heresy the Poison of Asps.  (and from him the Apostle) saith of wicked men in general, Psal. 140.3. Rom. 3.13. It may well be applied to Heretical Teachers in particular, The poison of asps is under their lips. The poison of the Asp (or viper) is secretly instilled, without any great sense or pain, yet desperately mortal to the person that is bitten, or stung by it, who being thereby cast into a dead sleep, he never waketh more: And truly such is the nature of false and heretical doctrine, it is secretly and insensibly instilled into the soul; but oftentimes proves mortal to it, casting the soul into a dead sleep from which it never wakes, till it come in hell. So desperate oftimes is the conditions of poor deluded souls. Like as the Apostle saith of the Seducers, 2 Tim. 3.13. so it proves often true in the seduced, They wax worse and worse, going on from one error to another, from a lesser to a greater, from Schism to Heresy. A truth sadly experimented in many instances in this Nation of late times. How many seemingly, and hopefully well meaning souls have there been, who by harkening to such Teachers, false Teachers, have been so empoisoned with their Doctrines, as that now they are swollen thereby, so swollen with spiritual pride (the worst of prides) as that they refuse and scorn the advice of whatsoever soul-Physians, the true Ministers of Christ, so as unless God undertake them in a more than ordinary way, there is little hope of their recovery? Such, and so great is the danger in being deceived by such Teachers.  
So our first parent, 
The serpents deceiving our first parent how dangerous to her, and her posterity.  our great Grandmother Eve found it by sad experience. Being deceived by Satan speaking in the Serpent, she was in the transgression (as the Apostle hath it) 1 Tim. 2.14. Thereby she became guilty of that first transgression, which, had not infinite mercy stepped in, had brought everlasting ruin upon her, and all her Posterity. And how fatal hath this proved to many others, their harkening to Satan speaking in and by unsuspected instruments? we know what happened to King Ahab, whilst he harkened to his false prophets, following the Counsel which they gave him, bidding him to go up to Ramoth Gilead and prosper, an arrow strikes him between the joints of his harness, giving him a mortal wound (as you have the story, 1 King. 22.32.) And what happened to his Body, how often hath it happened unto the souls of many? who by harkening unto false teachers have met with, some Errors, some Heresy, some dangerous and damnable Doctrine; which hath been as an Arrow, piercing their hearts, giving them a deadly wound, and upon this account again great Reason that Teachers should be tried, before they be trusted.  
To these some other might be added. Reas. 3 
Christian's believing without trying make themselves the servants of men.  To receive and believe teachers upon their word; to receive their Persons and believe their Doctrine without examination and trial, is to make men the servants of men; which Christians ought not to be, ye are bought with a price (saith the Apostle,) be not ye the servants of men, 1 Cor. 7.23. Christian's being bought with a price, redeemed with the precious blood of Jesus Christ (as Saint Peter explains it, 1 Pet. 1.18, 19) and so made his servants, his freemen, they are not to mancipate and enslave themselves to any other what ever; specially to enslave their souls and consciences, so as to suffer any man whatever to have the command over them. This is that which Saint Paul so smartly reproves his Corinthians for, 2 Cor. 11.20. Ye suffer if a man bring you into bondage. This did the false Apostles, their new teachers, tyrannising over their consciences, by imposing upon them their Ceremonial observances. And this they suffered, submitted to, though contrary to their Gospel liberty. Such was their esteem of those new Teachers, that they readily received their Doctrines, and conformed to their injunctions, though divers from, and contrary to that which they had received. But this Christians ought not to do; Being Christ's freemen, they are not to enslave themselves to any, so as to yield an absolute credence to their Doctrines, and dictates. This is an honour which is peculiar only unto Jesus Christ, who being an absolute Lord over his people, justly challengeth their absolute dependence upon him, and obedience to him; so as to receive his word without Trial. Not so any other; who, (be what they will, yet are subject to miscarry. Let God be true, and every man a Liar (saith the Apostle) Rom. 3.4. A Liar, and that both passively and actively; subject to be deceived himself, and so to deceive others. Such are the best of men being left to themselves, farther than as they are assisted and directed by the spirit of truth. Only Jefus Christ he is the truth (as he saith of himself John 14.6.) And being so, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be believed on his word. Not so any other whether Man or Angel. Not that we have dominion over your Faith (saith the Apostle) 2 Cor. 1.24. They are not to be received but upon trial. They who said they were apostles, were yet tried by this angel of the Church, who is here commended by his Lord and master for so doing. [I know thy works, etc. Thou hast tried them which say they are apostles, etc.] Thus have you the doctrinal confirmation & Illustration: That which remains is Application.  
1. Applic. 
Too great credulty taxed.  Where (in the first place by way of reprehension) I might take a just occasion to tax and censure the too great credulity that is to be found among many Christians in this Nation at this day; who if any come unto them, pretending to gifts and calling, they presently receive him, harken to him, believe him, giving entertainment to his person and doctrine, not trying, not examining the one, or the other; By which means they become guilty of that, which the Apostle cautions his Ephesians against, Eph. 4.14. Children-like, they are tossed to and fro, and carried about with every wind of doctrine: yea some of them carried (like as those swine were, into which the devils entered, of which the story tells us that they ran violently down a steep place into the sea, Mat. 8.32.) into most pernicious, dangerous and damnable errors. And how should it be otherwise? They who will trust without trial must make account at one time or other to be deceived. Which that none of you may be.  
2. Use, 2 
Christians exhorted to try Teachers.  By way of exhortation (in the second place) let me desire you to propound this Angel as a pattern for your imitation. See that you try before you trust. This will you do in matters of civil concernment. How much more than in spirituals, in things which concern the welfare of your souls, your eternal salvation? Herein you cannot be too wary. And therefore take heed what Teachers you harken to: Yea, though haply they be of great name and note, much cried up by many, what ever their parts and gifts be; yea, what ever their life and conversation be, yet do not so far make yourselves servants to any of them, as to pin your faith upon their sleeve; be not over credulous, especially if they be such as these in the Text, such as pretending to an extraordinary calling, shall hold forth new doctrines, such as the Church of God hath not been acquainted with. Now be jealous of them, fearing (what you have just cause to do) that they are not what they pretend to be. They say they are Apostles, but are not, Therefore bring them to the trial.  
A thing which Christ himself commendeth. Argument. 1 
A thing commended.  So he doth in this angel here, among whose good works he reckons up this for one, his trial of such; Thou hast tried them which say they are apostles and are not.] This tended to his praise. Now this is one of the things which the Apostle willeth Christians to have an eye unto, Phil. 4.8. If there be any virtue, any praise, (any thing truly praiseworthy from men, much more if commended by God) think on these things, so think of them as to do them. Now were there no other Argument, this alone should be sufficient to induce Christians to this practice, doing this in a conscientious way, with a respect to the honour of Jesus Christ (which questionless this Angel here did) for the asserting and vindicating of his name and truth, whatever they meet with from men, they shall have his approbation and commendation.  
But (secondly, Argument. 2 
Commanded. ) this is not only commended but also commanded. Those forenamed Texts are express, being not only counsels but precepts. Try the spirits, whether they be of God; Prove all things. So as this is not only a Liberty, but a duty, a thing not only expedient but requisite, not only what may be done, but must be done. Teachers, especially if suspicious, they must be tried.  
Quest. But who shall try them? and How shall they try them? Two useful questions; Take the resolution of each.  
1. Quest. 1 Who shall be the tryers of these teachers? 
Who are to try them.   
Answ. 1 Answ. 1 To this I answer, First, Generally all Christians. 
Generally all Christians.  To them are those forenamed exhortations directed of trying of spirits, and proving all things. General Lessons for all Christians, who, being spiritual, are made judges of all things. So 1 Cor. 2.15. He that is spiritual judgeth all things,] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spiritual man; not the Pope, to whom some of his Parasites apply that Text. Nor yet only the Clergy, (as they have been called) the Ministers of the Gospel, to whom custom in former ages hath appropriated that Title, calling them spiritual persons in way of distinction from the (so called) Laity. But every Christian, who is enlightened and regenerated by the spirit of God. He is this spiritual man, who judgeth all things, understanding and discerning the truth of God, so much as concerneth his own salvation. And being thus qualified, he not only may, but aught to exercise this his judgement upon those (whoever they are) that bring doctrines contrary to, or divers from that truth, trying them. This are private Christians to do according to those abilities, that measure of the spirit of discerning which God hath given them. But,  
Secondly, Ans. 2 This are the Ministers of Christ after a more special manner to do. 
Specially the Angels of the Churches, the ministers of Christ.  As it is in trying of gold, if any pieces be suspicious, every one, before he receiveth them, will try them for himself, having his scales for that purpose; but the Goldsmith doth this after a more exact manner, having not only his scales for the weight, but his touchstone for the metal. Thus though all Christians are to try suspicious teachers & doctrines, yet the Ministers of Christ are to do it after a special manner, 
Minister's Tryers by office.  they being tyrers by Office. Such were the Apostles in their times, 
Such were the Apostles and Evangelists.  who exercised this power upon divers, trying and discovering them to be what in truth they were, nothing less than what they pretended. So did Simon Peter, upon Simon Magus, the father of Heretics (as he is called) a broacher and maintainer of divers blasphemous and damnable Heresies; Peter tryeth and discovereth him to be what in truth he was, not what he gave out himself to be, and was by many taken for, as you have the story, Acts 8.21.23. And the like did Paul to Hymeneus and Alexander, whom (as he saith) he delivered to Satan, that they might learn not to blaspheme, 1 Tim. 1. last: proceeding against them by Ecclesiastical censures for the Heresy which they held forth, in denying the Resurrection of the dead; to whom Philetus also (as it seemeth) was joined, whom upon the same account he taketh notice of, 2 Tim. 2.18, 19 And what himself did, he willeth his Evangelist Timothy also to do the like. If a man teach otherwise (saith he to him, 1 Tim. 6.3.) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching other doctrine then that which the Church had already received from Christ and his Apostles) and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, from such (saith he) withdraw thyself; have no communion with them, whether Ecclesiastical or Fraternal, but look upon them, (as they are) as contagious persons, not fit for Christian society. And the like he requires from Titus, A man that is an Heretic, after the first and second admonition reject, Tit. 3.10. Thus did Paul set himself against the whole generation of false teachers, willing all the Ministers of Christ in a special manner to do the like.  
This did our Apostle and Evangelist Saint John, whose zeal against that infamous Heretic Cerinthus is famous, with whom he would not so much as enter into the Bath, lest the houses should fall on his head; 
Vide Danaeum in August: de Heres. Chap. 8.  and at whom he is conceived to strike (as elsewhere, in his Gospel, in his first chapter so) in those two places of his first Epistle, 1 John. 2.22. and 4.3. And the like did this angel here in the Text, the minister or ministers of this Church of Ephesus. To him (or them) it is that this commendation is here given, for dealing with these false apostles. Not but that the Church also might concur herein, but he was the leader, having (as the first, so) the chief hand in it. And therefore is it that it is here attributed to him, to the angel of the Church of Ephesus writ, I know thy works, thou hast tried them, etc.  
And the like did the faithful ministers of Christ in after ages, 
The Ancient father's Zealous in this way.  many of which are famous for their zeal and activity in this way. As Justine Martyr, Irenaeus, Tertullian, Cyprian, Augustine; all tryers of false Apostles, strenuously & zealously opposing themselves against the false Teachers of their times. And the like work is incumbent upon all the Ministers of Christ, 
A work incumbent upon all true ministers; who  who being by their Office shepherds, they are to take, and give notice of such wolves as come in sheep's clothing, plucking off their disguises, unmasking, and discovering them to the sheep, making them known to the people, that so they may not be deceived by them. 
Should be tryers of false Teachers.  Being ministers their place requires that they should be tryers.  
1. 
1 Able to do it.  Such as are in measure able to do this, to try Teachers, and their doctrines. Men endued with knowledge, and that in a more than ordinary manner, so as they may be able not only to exhort, but to convince. So the Apostle expressly requires it in a Bishop, a Gospel Minister, a Presbyter (who in scripture language is ever meant by that name) a Bishop (saith he) must be one that is able by sound doctrine both to exhort, and to convince the gainsayers, Tit. 1.9. both to hold forth true doctrine himself, and to discover errors in others, to try them. Such one's the Ministers of Christ should be; which where in measure they are not (as it is the lot of too many places in this Nation at this day) their flocks, the people committed to their charge, must needs be exposed to the greater hazard.  
2. And as they are to be pares operi, in measure able to do this, 
Active in it.  so they are to do it, laying forth their abilities in making this trial as occasion is offered; looking out, as the watchman doth discover the enemy; from what quarter, or under what disguise soever he cometh, so giving due and seasonable notice thereof to the people. This (most probably) did this angel here in the Text, and for so doing he is commended. And herein let him be a pattern to all the apostles of the Churches, the Ministers of Christ, whom he hath set as watchmen over his Church for this end. Son of man I have made thee a watchman to the house of Israel (saith the Lord to the Prophet Ezekiel) Ezech. 3.17. Now the watchman, as he is to take notice of those which come into the City, so, (if suspicious persons,) he is to examine them. And so are the Ministers of Christ to take notice in a special manner what teachers they are that thrust themselves in upon the people committed to their charge, and being suspicious (which all they are, who as the Apostle saith of the seducers of his time 2 Tim. 3.6.) creep into houses, making it their first design to work upon the weaker sex, to lead captive silly women, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mulierculas, simple women which are apt to be misled, instilling their new doctrines first into them, as the old Serpent did his, first into the woman, hoping afterwards to have the like success that he had, to draw their husbands after them: they are to try them, to try their Calling and doctrine, that so they may be known to the people. Thus have you the former of these queries resolved: who they are that are to make this trial. All Christians in general, the Ministers of Christ in special. The second followeth.  
Question. 1 How is this Trial to be made?  
A point of large discourse, 
How false Teachers are to be Tried.  opening a wide field to him that would follow it. But this task I find happily taken off of my hands, this work being already largely and fully done in a Sermon Preached not long since, 
The false Apostle tried and discovered by Wid. Bridge.  though not in this very place, yet not far from it, even under the same roof, and upon this very Text, by a Reverend Brother, who hath also given an account of it to the world. So as I might wholly spare that labour. But it being a point of concernment, and which needeth inculcating in regard of the times whereinto we are fallen, (and I wish I might not say the place wherein we live,) I shall for this once (in a good sense) actum agere, spend a little time in putting of you in remembrance of what happily you may be too apt to forget.  
Answer. For answer then (to tread in those obvious steps wherein he went before me, 
By their Calling, Doctrine, Life.  The Trial of false Teachers is to be made principally in, and by three things, their Calling, Doctrine, Life. By these three the true ministers of Christ are known, when their Calling is warrantable, their Doctrine Orthodox, their lives approvable. Now rectum est index sui & obliqui; that which declares a true Minister discovers a false. And so do these three, where they are not to be found.  
Trial 1 1. Try them by their Calling. 
Their Calling.  If that be false, they cannot be true. This is the Character which is given of false Prophets Jer. 23.21. I have not sent these prophets, yet they ran. True Prophets, and so true Ministers, have a mission and commission from God, being sent, and authorized by him: which they who are not, cannot perform what too many pretend to do; Preach the word. How shall they preach except they be sent? Rom. 10.15.  
Q. Question. 
How Tried.  But how shall it be known whether they be rightly called, or no? A question of great concernment, specially in these times, wherein the calling of the true Ministers of Christ is so much scrupled and questioned.  
A. Answer. 
Calling of Teachery, Ex. traordinary, Ordinary.  For answer hereunto take we notice of a twofold calling: Extraornarie and Ordinary. Extraordinary and Immediate, ordinary and Mediate. In the former way the prophets and Apostles were so called. So Paul describes and asserts his Apostolical calling, Gal. 1.1. Paul an Apostle, not of men, neither by men,] not by any humane authority or suffrage, not having any man for either Author, or Instrument in that his calling, but he received it immediately from Christ, as the twelve Apostles did. In the latter way the ordinary Ministers of Christ are called. Being, though not of, yet by men; receiving their Authotie from Christ, but conveyed to them through the hands of men (ordinarily) imposed and laid upon them. So it was in the Apostles time, as that charge given by Paul to Timothy doth clearly evidence it, 1 Tim. 5.22. Lay hands suddenly on no man; that is, admit no man into the ministry without due consideration of his fitness for that work, that one Ceremony (Imposition of hands) being, by a Synecdoche, put for the whole action of Ordination. And so it hath been continued generally through the Churches of Christ unto this day.  
Now then would we try a false teacher? make trial of the calling which he pretends unto, whether Extraordinary or ordinary. 
Extraordinary Calling attended with Extraordinary Gifts,   
1. Extraordinary. Such a calling many since the Apostles times have laid claim to, pretending an immediate call from God, the like to that which the Apostles had; of which kind: there are not a few creeping abroad in the world at this day. Now how shall they be tried? why, by their Gifts. An Extraordinary calling is attended with extraordinary gifts. So was the Apostles calling, it was attended with the gift of tongues, Illiterate men speaking the most learned Languages: And with the gift of working miracles. Thus Paul asserts & vindicates the truth of his Apostleship 2 Cor. 12.12. Truly (saith he, speaking to his Corinthians, among whom (happily) there were some that questioned his calling) the signs of an Apostle were wrought among you in all patience, in signs and wonders and mighty deeds] miraculous works, by which he might be certainly known to be no less an Apostle than any of the twelve. So then, shall any pretend to such a call, an immediate and extraordinary calling? make enquiry for their Gifts, their Works. This was the Jews enquiry concerning Christ when they saw him take upon him that authority which he did, to alter customs of long continuance, to reform and rectify what the Sanhedrim, the great Counsel, and the rest of the Priests tolerated, What sign showest thou unto us (say they) seeing thou dost these things? John 2.18. Hence they conclude, surely he held himself to be a Prophet, and thereupon they require him to give some sign of it, to evidence that his extraordinary calling by some extraordinary works. Thus were the Prophets of God ordinarily wont to evidence the truth of their calling. 
The case of John Baptist ex traordinary.  Ordinarily (I say) though not always: For we read of John the Baptist, to whom our Saviour giveth Testimony, that he was a Prophet, yea more than a prophet, Mat. 11.9. that is, an excellent and extraordinary Prophet, being the Herald of Christ (as the next verse setteth him forth) yet he wrought no miracles: So saith that Text, John 10.41. John did no miracle. But thus ordinarily it was. That John being a Prophet, should not work miracles, the Jews looked upon it as an unwonted thing. This the other prophets before him usually had done; Yea, and John himself, however he wrought no such miraculous works, as casting out of devils, raising the dead, restoring sight to the blind; Yet he did that which was equivalent; he foretold many things, all which accordingly came to pass. So the Jews there take notice of it in the words following, All things that John spoke of this man (of Christ) were true; the event verified all his predictions. Now let those who pretend to the like vocation, to an extraordinary calling, to be the Messengers of God, of Christ, sent by him in an immediate way, let them show some such evidences, extraordinary gifts. Otherwise without any breach of charity, they may be suspected, nay concluded to be, what these pretended Apostles, here were found to be, no other but Liars. This for the extraordinary calling.  
2. 
2. Ordinary calling trial.  For the Ordinary, such as pretend to it, let them be examined and tried by their qualification and separation. 
1 By due qualification.   
1. For their qualification, whether they be endued with Ministerial abilities and gifts. Thus it is, those whom God calleth to an Office, he furnisheth them with suitable abilities for the discharge of it. Thus calling Saul to be King, it is said, He gave him another heart, 1 Sam. 10.9. endowing him with heroical gifts and parts fit for the Government of his Kingdom: And thus sending Moses to Pharaoh, he promiseth to be with his mouth, and to teach him what he should say, to make him fluent and eloquent, who naturally was slow and stammering (as he there saith of himself) Exod. 4.10, 11. And Isay, being called to be a Prophet, hath his lips touched with a living coal from the Altar, a figure of the gift of the Holy Ghost fitting him for that service, Isay 6.7. And thus the Apostles, though before (as I said) illiterate fishermen, yet being called to that Office, they were endued with gifts suitable thereunto. And so is it with all ordinary Ministers and Teachers. If called of God, they are also gifted by him: Though not all alike. There being diversities of gifts (as the Apostle tells us) 1 Cor. 12.4. Diversities both for kind and measure; and that of Ministerial Gifts. To one is given by the spirit the word of wisdom, to another the word of knowledge by the same spirit (as the eighth verse there hath it) so as one excelleth in Doctrine, another in Application; the former more properly the Doctors, the latter the Pastor's work (as Diodate there expounds it) Yet so as every one hath a ministerial gift fitting him for the work to which he is called. The manifestation of the Spirit is given to every man to profit withal (saith the verse there foregoing (verse. 7.). To every one that is called to any public service in the Church there is some gift given, whereby the Holy-Ghost showeth itself in him, rendering him in some kind useful and serviceble for the good and benefit of the comunity: where there is no such gift to be found, let not such a one be looked upon as a Minister of Christ, sent by him. Here is the first thing to be enquired for in a Teacher, a Ministerial Qualification.  
2. 
2 A warrantable separation.  The 2d. is a warrantable separation, a setting a part to the work. Thus was Paul separated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as he saith of himself) Rom. 1.1. Paul a servant of Jesus Christ called to be an Apostle, separated unto the gospel of God. So he was Intentionally in God's destination and appointment from his mother's womb, (as he tells his Galatians, chap. 1.15.), yea from Eternity in Godseverlasting Predestination, designing him for the service; but actually set a part thereunto by the command of the Holy-Ghost, at what time he was sent to preach the gospel unto the Gentiles, of which we read, Act. 13.2. As they ministered unto the Lord, and fasted, the Holy Ghost said; separate me Barnabas and Saul unto the work whereunto I have called them. Which in what way it was done the next verse declareth [And when they had fasted and prayed, 
Ordinarily done by Imposition of hands  and laid their hands on them, they sent them away. Such was the manner of Primitive Ordination, which the Church of God in after ages hath observed: by fasting, and prayer, and Imposition of hands, to set a part the Ministers of Christ unto the service of the Church, the work of the Gospel, which office being thus conferred upon on them they were thenceforth to attend to it, 
Setting them apart to the work of the Ministry.  to make it their, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their work; Having a ministry, they were to wait on their ministering. Rom. 12.7. thus it hath been, and thus it should be.  
Not but that extraordinary cases admit of extraordinary courses. 
In some cases how dispensed with.  Where there want fitting (I mean Ministerial) hands to be imposed, that Ceremony may be omitted. And, necessity requiring it, some other service may be joined with this. Thus Paul saith that he upon such an account sometime laboured with his own hands, exercised a Handicraft, as he tells his Corinthians, 1 Cor. 4.12. But in an ordinary course thus it should not be. The Ministers of Christ are to be set a part to the work of their Ministry in a solemn manner; And being thus set apart, they are (as I said) to make it their work: which who so are not, or do not, they give too just occasion for others to scruple and question the truth of their calling. 
Services pro. to Ministers not to be undertaken by others.   
Specially when any being not so called shall take upon them in an ordinary to way to intermeddle with such services as are properly and peculiarly Ministeral, to dispense such Ordinances as are committed only to them, as viz. not only to preach the Word, but to administer the Sacraments, (which it seemeth some, & too many in these desolate times that I say not in this place) adventure upon) this too plainly showeth and declareth them to be what they are, such as say they are Apostles, but are not, pretenders to a calling which they have not. And thus I have done with the first of these three heads, wherein the Probation and Trial of false teachers consisteth; the first thing wherein, and whereby they may, and are to be tried, their calling; pass we to the second.  
Trial 2 The second thing is their Doctrine. 
Their Doctrine.  This is the way which Saint John propoundeth for the trial of those false Teachers of his time, 1 John. 4.1, 2. Try the spirits saith he whether they be of God, for many false prophets are gone out into the world. But how should they try them? why, by their Doctrine. So it followeth. Hereby know ye the spirit of God, every spirit that confesseth that Jesus Christ is come in the flesh, is of God; and every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God. If their Doctrine be false they cannot be true. False as to fundamentals, the principles of Christian Religion, denying, perverting them. This is that which St. Peter saith of those false teachers which he fortelleth should come into the Church 2 Pet. 2.1. There shall be false teachers among you, who privily shall bring in damnable Heresies. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heresies of destruction, wicked opinions and Doctrines, destructive to the souls of men, Such Teachers, who broach or hold forth such opinions are most properly called false-teachers; who are to be tried by their Doctrine.  
Quest. 
Q. How tried?  But the Question here runs on. How shall their doctrine be tried?  
Answ. 
A. By the scriptures, the Church's touchstone.  To this the Answer is obvious (it is so among Protestants) Only by the word, the written word, the Scriptures. This is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lydius Papis, the Church's touchstone, whereby she is to try Doctrines, and consequently teachers, for this express is that known Text of the Prophet Isai, Chap. 8. vers. 20. to the law and to the testimony, that is, to God's word, the Scriptures, which is his testimony, testifying of him, declaring his mind and will. Hereunto must they repair who would not be deceived by false teachers, bringing their Doctrines to this tonchstone, trying them by this. If they speak not according to this word (so it followeth) it is because there is no light in them] If they; if any, be they who they will, never such pretenders to Illumination, yet shall they speak otherwise then according to the word, holding forth any doctrine that is not consonant and agreeable thereunto, they are no other but Impostors; this is an evident sign that their pretended light is no other but darkness. This is that which Christians are to give heed to above what enter pretended Inspirations, or Revelation. When Dives in the parable begged it of father Abraham, that he would send Lazarus to his father's house, that he might testify unto his brothers, what the state of the damned was, what the torments of Hell were, which were prepared for such as they were, what saith he to him? you have it Luk. 16.29. Abraham saith unto him, they have Moses and the Prophets, let them hear them] intimating that the testimony of the word is to be preferred before all other testimonies. They may be false, but this is undoubtedly true. Thy word is truth, Joh. 17.17. And therefore to this let Christians repair, bringing the Doctrines of their teachers to this test. This was the Touchstone which those Noble Bereans made use of in trying of Paul's doctrine. How ever, looking upon him as a man sent of God, they received the word from his mouth with readiness of mind, yet they searched the Scriptures daily, whether those things were so, Act. 17.11. whether consonant and agreeable to the written word. Like course are Christians to take, specially when they meet with new doctrines, new to them, they are now to lay them to this rule. Thus do tradesmen in trying of weights and measures, they bring them to the standard. If they find them either more or less than that, they look upon them as not warrantable. And so is it with doctrines, if not exactly consonant and agreeable to the written word, which God hath left as a standard for his Church to try them by, if either more or less, if any addition to the word, or substraction from it, if contrary to it, or divers from it, they are to be looked upon as false, and he that teacheth them as a false teacher.  
Objection. Object. But it may be said, 
Scriptures obscure to pri vate, and unlearned Christians.  How shall private Christians thus try them? It may be they are unlearned, weak and simple, and not so able to judge the scriptures; about the sense whereof it is not always agreed among learned men, the greatest Clerks sometimes differing in the exposition of them. And how then shall they be able to judge of them, so as to try doctrines by them?  
Answ. 1 Answ. 1. To this it is answered, 1. 
Fundamentals clearly held forth.  That as for fundamental truths, necessary to be known and believed, they are plainly held forth, written as with a sunbeam; So plainly set forth as that a weak eye may see them.  
Obj. Object. 1 
How is it that all do not see them.  But if so, how then is it that some who are quick sighted do not? How is it that some who are learned conceived diversely of them? They cannot see what others suppose they do. As Papists, and Socinians, they cannot see those doctrines which others conceive to be clearly heldforth in the word,  
Ans. Ans. 
Not through any obscurity in the word, But  To this it may be answered, this is not through any obscurity or darkness in the word. But  
1 It may be there is a beam in the eye, 
There may be a beam in the eye.  which will not let it see what otherwise in itself is clear. Such a beam there is in the Papists eye, who being prejudiced against such & such truths of God, as their great Apostle the Pope will not give his allowance to, to whom they have enslaved their judgements, they cannot (or rather will not) see them, though never so clearly held forth in the Word. And so may it be with some others, who having the beam of some sinful lust or other in their eye, which they are willing to part with, they cannot see that which others do, because they are loath, not willing to see it.  
2 Or (secondly) in looking upon the scriptures they make use of false lights; 
False lights made use of.  not judging of it by its own light (which they ought to do) but by their own light. Either by the light of fancy which is the Quakers light, which he calls the Light within him. Or by the light of Reason, which is the Socinians light, which whilst he is wholly guided by, no wonder he cannot see what is above reason; mysterious doctrines, to be apprehended by faith, not comprehended by reason. Now they who shall make use of no other light but this dim one, no wonder if they cannot see what otherwise is clearly and plainly heldforth in the word.  
3 To which I might add, 
God in his just judgement blinding the eye.  God in his just judgement sometimes hideth that from the eyes of some, which through an ordinary work of that spirit he revealeth unto others. To you it is given to know the mysteries of the kingdom, but to them it is not given, Mat. 13.11. He hath blinded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart, John. 12.40. This for fundamentals.  
Answer 2 For other truths of God which are not so clear, 
Private Christians to crave the help of others specially their Ministers.  here private Christians are to crave the help of others, such as have more discerning spirits than themselves. In special of the Ministers of Christ, who are (as I said) Tryers by office; specially their own Ministers. To them in dubious cases they are to repair, receiving the law from the mouths.  
Not that I would have them see with their eyes; 
The people not to see with with their Ministers eyes.  So Romanists (Some of them) would have it, who cry up their implicit faith, willing and requiring private Christians to believe what the Pope and his Ministers believe, allowing them no other judgement concerning the doctrines of their teachers. 
Ad hoc quidem respondent, ex ment D. Joha nis Omnes fideles probare spiritus num ex Deo sint, dìun illis credunt qui spirituum havent discretionem. Estius Come in loc.  So Estius tells us that some of them expound that forecited text of Saint John, 1 Ep. 4.1. where he giveth that general direction to all, to, Try the spirits; This (say they) are private persons to do, not by themselves, but by others, by those who have the spirit of discerning, whom in this case they are to believe. For as it is in the natural body, the eye only seethe, though not only for itself, but for the whole Body. So is it in the Church (say they.) Here those that have the spirit of discerning, the Pope and his Ministers, they are to judge of Doctrines, which they do, not only for themselves, but for others, who by submitting to their judgements, may be said to try the spirits, viz. in, and by them. This Doctrine (as Estius dares not avouch it) we renounce. Not only allowing but requiring (what the Scripture doth) that every one should see for himself, with his own eyes. The just shall live by his faith, Hab. 2.4. not by the faith of his Minister, or yet of the Church.  
But though they may not see with their eyes, 
Yet may make use of their light.  yet they may make use of their light; As the wise men did of the Star to bring them to the place where Christ was. Such use both may and aught private Christians to make of their Ministers, who are as stars in the right hand of Christ, Rev. 1. make use of their light, their guidance, their direction. That so by the help thereof they may come to see that in the word, which otherwise may be dark and obscure to them. Thus then let Christians set upon the Trial of Doctrines, and so of their Teachers by them. 
Directions in this Trial. 1 Seek humble and meek spirits.   
Only here, that they may not miscarry, let them (first) seek humble and meek spirits: not thinking of themselves above that which they ought to think, but thinking soberly (as the Apostle requires them) Rom. 12.3. Nor yet being of captious and quarrelling spirits, seeking advantages against their Ministers. So did the Prophet Jeremy's familiars to him, they watched for his haltings, jer. 20.10. And so dealt the Scribes and Tharisees by our Saviour, as St. Luke tells us, Luke 11. last, They laid wait for him, seeking to catch something out of his mouth, that they might accuse him. This is a thing which doth not become Christians, who ought to be like unto their pattern; Christ himself, who bids them, Learn of me, for I am meek and lowly in heart, Mat. 11.29. And being such, they may now expect that God will reveal himself, and his truth to them. I will dwell with him that is of an humble spirit saith the Lord) Isa. 57.15. being ready, as to support and comfort, so to teach and instruct them. The meek will he guide in judgement, and the meek will he teach his way, Psal. 25.9.  
2. Dir. 2 And being humble and meek, 
Beware of mistakes.  let them also be tender and wary; wary lest they mistake the Doctrines which they hear, mistake either words or sense. Both these ways we find our Saviour mistaken. In his words by Peter, and other his disciples, John 21.22. where when Peter had propounded that curious enquiry concerning John, And what shall this man do? what should become of him? our Saviour answereth him, If I will that he tarry till I come, what is that to thee? Here they mistake him, conceiving him to have spoken positively, that John should not die, which went for currant among the Brethren; Yet (as the Text hath it) Jesus said not not unto him, He shall not die, but if I will that he tarry till I come, what is that to thee? And so in his sense and meaning by the Jews, who hearing what he said to them, Destroy this Temple, and in three dares I will raise it up again, they understood him in a literal sense, as speaking of the material Temple, whereas he spoke figuratively, meaning that mystical Temple, the Temple of his Body, as we have it, John 2.19, 20, 21. Thus are the Ministers of Christ, though speaking never so warily, subject to be mistaken by their unwary auditors, which therefore they who will make a true trial of them must be wary of. 
Specially of willing ones.   
Much more of willing and wilful mistakes, of perverting their words, or meaning. A thing which the Prophet Jeremiah chargeth upon some of his hearers, Jer. 23.36. Ye have perverted the words of the living God. This they had done by misconstruing, and making an ill use of what he, and other of the Prophets said unto them from the Lord. This let Christians beware of. As also of ignorant and rash censures, of speaking evil of the things they understand not, which Saint Peter chargeth upon some in his time, 2 Pet. 
〈…〉 from God.  2.12. And being thus prepared, and distosed, then in the last place,  
Dir. 2 Let them seek a true understanding and sound judgement from God; begging that for themselves which Paul doth for his Ephesians, Ephes. 1.7. that God would give unto them the spirit of wisdom and Revelation. A thing which he is ready to bestow upon them who with honest and humble hearts seek it. Ask and it shall be given you (saith our Saviour) Luke 11.9. And what shall be given them? why the holy Spirit. So the thirteenth verse explains it; If ye being evil know how to give good things to your children, how much more shall your heavenly Father give his spirit to them that ask him? Even that spirit of wisdom. If any man lack wisdom (saith Saint James chap. 1. verse 5.) spiritual wisdom, Let him ask of God, which giveth to all men liberally, such a portion as he seethe fitting and convenient for them. This for the second Head; The Trial of Teachers by their Doctrine.  
Trial. 3 The third and last is, their lives. 
Their lives.  As they are to be tried by their Tongues, so by their hands, as by their words, so by their works. So it is with true Teachers, their works testify of them. So saith our Saviour of himself, John 10.25. The works that I do in my Father's Name they bear witness of me, showing him to be what he was, one sent of God. And so they did of his Apostles. Truly the signs of an Apostle have been wrought among you in all patience (saith Paul to his Corinthians, 2 Cor. 10.12.) meaning his patience and constancy in his sufferings for Christ. He demeaned himself like an Apostle. So on the other hand false Teachers may be tried by their works, their practices. Ye shall know them by their fruits (saith our Saviour speaking of false prophets) Mat. 7.16. their works, their practices, which being exactly scanned, and narrowly pried into, will for the most part be found unsuitable to their profession. The Wolf will be found under the sheeps-skin; 
Which in fals-teachers often are not approvable.  under fair pretences a foul disposition, showing itself in some unwarrantable practice, or other. So was it with the false Apostles, and other false Teachers in the Apostles times. So Saint Paul describeth them in his Epistle to Timothy. Thus speaking of that pair of Blasphemous Heretics, Hymeneus and Alexander, 1 Tim. 1.19. he saith that having put away a good conscience they made shipwreck of faith. First they let lose the reins to licentiousness, and then they made shipwreck of the doctrine of faith, being drowned in Errors and Heresies. And truly so is it, where the latter of these is let go, the former is seldom retained. False Teachers (pretend what they will) are seldom truly conscientious. And so again, chap. 4. verse 2. speaking of seducing spirits, that should come in the latter times, false Teachers spreading their Errors under a pretence of being inspired by the spirit of God, he describeth them to be such as should speak lies in hypocrisy, having their consciences seared with a hot iron. 
Conscientiam habentes inustam notis criminum quibus quibus sibi sunt conscii,  Putting on a vail of seeming sanctity to cover their blasphemous Heresies with, but having branded consciences (as Grotius expounds it) being stigmatised with the marks of some foul and enormous crimes, which they indulge and allow themselves in; like Rogues who are burnt in the hand or shoulder, or some other part of the body, whereby they may be known for such as they are; Or consciences cauterised (which word exactly answereth the word in the Original, being derived from it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seared, made insensible of their own dangerous condition, and of the righteous judgements of God, and so going on in some wicked course or other. And so fareth it ofttimes with such Teachers; They are no less erroneous in their lives then Doctrines. 
Some particulars instanced in.  To instance in some particulars.  
1. 
False-teachers ordinarily proud.  Ordinarily they are proud: So the same Apostle describeth those same false teachers, chap. 6. verse 3. of the same Epistle, If any man teach otherwise (saith he) etc. He is proud, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, puffed up, swollen with a tympany of spiritual pride. And truly so is it; seldom shall we meet with a false Teacher but is sick of this disease, swollen up with a high conceit of himself, of his own parts and gifts, which maketh him decline the common road, finding out some new way, broaching some new Doctrine, that he may have the honour of the invention; and so be thought to be somebody (as Gamaliel saith of Theudas, Act. 5.36.)  
2. 
Often covetous.  And as Proud so also ofttimes Covetous. So it there followeth in the next verse of that chapter, ver. 5. Supposing that gain is godliness. This do false teachers ofttimes, they make this their last end, making their teaching an Art of lucre, and making the Gospel which is the doctrine of godliness, subservient to those base ends. So the same Apostle in his other Epistle sets them forth, 2 Tim. 3.1, 2. Where in the four or five first verses, we have a large description of them, many of their qualities pointed at, and this among the rest, this know, (saith he to Timothy) that in the last days perilous times shall come, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard, troublesome, difficult and dangerous times, and that in regard of the spiritual state of the Church,) for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, and so he goeth on, instancing in divers particulars, But who are they whom the Apostle thus brandeth? why the sixth verse will tell us; Of this sort are they which creep into houses, and lead captive silly women; False teachers, who oftimes are justly chargeable with both these, of being proud and covetous.  
3. 
Not seldom Luxurious.  Yea, and (in the third place) Luxurious. So Saint Peter describeth them, 2 Pet. 2. where foretelling the same that Paul there did, that there should be false teachers in the Church which should privily bring in damnable Heresies, verse 1. he showeth what one's they should be; And many (saith he) shall follow their pernicious ways, verse 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exitia, their perditions, 
Vid. Beza Gr. Annot ad loc.  or destructions, or (as divers other copies read it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luxurias, (as the vulgar Latin renders it) their luxuries, their lascivious ways and courses, which were pernicious ways. To which also in the next words he joins their covetousness; And through covetousness shall they with feigned words make merchandise of you, verse 3. Under a feigned kind of speech, framed to a show of more than ordinary Piety, and Charity, and Meekness, they shall endeavour to lay hold of your estates with the ruin of your souls, (as Diodate explains it.) Such may false Teachers ofttimes be found, proud, covetous, luxurious. So they are there set forth more fully, verse 10. where he giveth this further Character of those whom he spoke of; They are such (saith he) as walked after the flesh in the lusts of uncleanness, and despise government, presumptuous are they, selfwilled, etc. And again, verse 14. Having eyes full of adultery, and that cannot cease from sin, beguiling unstable souls; an heart they have exercised with covetous practices, etc. Thus Saint Peter, with whom Saint Judas also concurs, describing them after the very self same manner, by the same Characters, as we shall find it, verse 4. and 10. of his Epistle.  
And such as they described them, 
Vtrumque, ambitiosum hominem, & prorsus corporis voluptatibus deditum fuisse, demonstrant ipsius errores. Danaeus in August de Haeres. cap. 8.  such the after ages found them. Such was that forenamed Cerinthus, a most ambitious and voluptuous person, as (besides the Records which are left of him) is justly collected from some of his Errors; in special that millenary opinion of his, the thousand years' reign of the Saints after the Resurrection, wherein they should (as he apprehended) enjoy all kind of carnal and sensual pleasures, whereof he was the first broacher. And such were those Nicolaitanes, whom the Greek Scholiast conceiveth Saint Peter to have an eye at in that Text forecited, 2 Pet. 2.2. and whom our Evangelist Saint John maketh mention of by name, verse 6. of this chap. Rev. 2. they were an impure generation, whose deeds were deservedly hated both of God and men. And of the same kind were the Gnostics, whom some look upon as a branch of the same stock, the offspring of those Nicolaitanes (if not the same) A proud generation. 
Gnostici propter excellentiam scientiae sic se appellatos esse, vel appellari debuisse gloriantur eum sint superiobus omnibus vaniores atque turpiores. Aug. de Haeres.  So much their very name which they gave to themselves imports, Gnostici, Gnostics, so called propter excellentiam scientiae (as Augustin giveth the reason of it) for the eminency of their knowledge, wherein they thought themselves to excel all others; But not more proud than vile, being given up to all kind of filthiness; from whence they had another name given them, which far better agreed to them then the former, being called Borboritae, quasi coenosi (as the same father interprets it) sc. propter nimiam turpitudinem, for their wallowing like swine in the mire of all kind of filthiness, (as Saint Peter also describeth some of the Apostates of his time, 2 Pet. 2. last, where we have that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) And such were divers others of those ancient Heretics in, and near unto those primitive times, as the writings of the Fathers set them forth; such as whose lives did sufficiently proclaim them to be what in truth they were, nothing less than what they gave out themselves to be. And I might show the like in some of the ringleaders of Sects and Heresies of latter times. But I suppose even your own observation and experience may furnish you with but too many instances in this kind, of men pretending to more light than others, who thereupon have taken upon them to mint new doctrines, and to lay out new ways, yet their practices have plainly shown that they were out of God's way, walking in darkness.  
I shall proceed no further. You see how, and in what way such teachers as these in the Text are to be tried. What then remains but that, as occasion is offered, meeting with such teachers, you put them upon the trial, trying them by their Calling, Doctrine, Life; which doing, questionless you shall find what the angel of this Church is here said to have done, you shall find them Liars.  
Part. 2 And so I am fallen upon the second part of the Text, 
The issue of this trial.  wherein we have the Issue and success of this undertaking. The angel of this Church making trial of these pretended Apostles, he found them liars. Of which very briefly.  
Liars] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
False apostles called liars. Perkins Exposition in Text.  a broad and a foul word, yet not found fault with, but approved by Christ, being here given to these False Apostles. From whence Mr. Perkins observes not amiss; that  
Though Railing and taunting cannot beseem any, 
Obs. Broad Language warantably given by Magistrates and ministers to some offenders.  yet Magistrates and Ministers in their places may give out severe speeches against offenders, in token of detestation of their sins, and not offend. For this he instanceth in John the Baptist, who called the Scribes and Pharisees, a Generation of Vipers, Mat. 3.6. And so in our Saviour, who called Herod a Fox, Luke 13.32. And in Paul, who writing to his back-sliding Galathians, puts the Fool upon them, Gal. 3.1. And so the same Apostle, having to deal with Elimas' the sorcerer, a great and dangerous seducer, he being filled with the Holy Ghost (saith the Text) set his eyes upon him, and said, O full of all subtlety and mischief, thou child of the Devil, thou enemy of all righteousness, etc. Act. 3.9, 10. And thus it is here said of this Angel, (the Minister, or Ministers of this Church of Ephesus) having tried these false Apostles, he found them Liars. 
Found liars, how.   
Found them] Even as an Inquest or jury that passeth upon a Malefactor, is said to find him guilty, judging and declaring him so. So did this Angel here find these False Apostles; having brought them to the trial, upon good evidence he found them Liars, judging and pronouncing them so to be. So the Prophets both Isay and Jeremy call those Wizards and Diviners, who in their predictions promised a long continuance, and flourishing state to the Babylonian Monarchy. That frustrateth the tokens of the Liars, (saith Isay chapter 44.25.) A sword is upon the Liars (saith Jeremy, chapter 50.36.) And such this Angel here found these false Apostles, Liars; such as not only spoke that which was false in itself, but spoke it knowingly with a mind to deceive.  
Such properly are Liars. 
Liars properly who.  Not every one that speaketh an untruth, which true and honest men may do unawares, unwittingly, against their wills, who thereupon do not deserve this brand, to be called Liars. But when any shall do it knowingly and willingly, animo fallendi, with a purpose to deceive. So did these false Apostles here in the Text, They said they were Apostles, which they were not, and which they knew they were not; and they did it purposely to deceive the people, thereby to insinuate themselves into their affections, to gain respect to their persons, and entertainment to their false doctrines, which they held forth. 
Lying a foul crime.   
Obs. A foul crime; Such is Lying. So the spirit of God looked upon it, whilst it reckoneth those who are habitually and customarily such, among that cursed crew, those abominable ones; Murderers, Whoremongers, Sorcerers, Idolaters, and all Liars, so you have them put together, Rev. 21.8. and 22.15. and the same doom passed upon them as upon the other, viz. that they shall have their part in the Lake that burneth with fire and brimstone, which is the second death.  
Which (not to dwell upon it) let it make all who hear it wary; 
Application. Take heed of it.  lest upon the trial they should be found in this number, Liars in any kind. Divers kinds of Liars, and Lying we meet with 〈◊〉 Scripture. 
Three kinds of Lies. and Lying.  Three most observable.  
1. There is a Civil Lie; such as is used too often in bargaining, 
A civil Lye.  in Contracts; and other affairs of this life; which some distinguish into a Jocose, and a serious Lie, a merry, and a very Lie, a Lie in Jest, and a Lie in earnest; The latter of which they sub-divide into a Noxious and Officious Lie; which last they give allowance to. An officious Lie; which is made in favour of others, for their help or benefit. But even this Lie, however it hath a mask put upon the face of it, carrying a show of honesty and Charity, 
An officious Lie not to be allowed.  because it is beneficial to our neighbour, without any wrong or detriment (it may be) to any, yet indeed and in truth it is no more allowable than the former: Being against the Commandment of God, which forbiddeth a lie to be told in what case soever. Surely if a man may not tell a lie, or talk deceitfully for God (which Job sharply reproves in his friends, Job 13.7.) much less than may he tell a Lie for his neighbour. Truth is a precious this 〈◊〉 weighing down what ever can 〈◊〉 in the balance against it. Whereupon the Wise man forbiddeth to part with it, upon any terms. Buy the truth, but sell it not, Prov. 23.23. O take heed Christians! that none of you who profess yourselves to be of the truth, (as Saint John speaketh of sincere Christians, 1 John 3.19.) the true children of that God who is the God of truth, the true disciples of Christ, who styles himself the Truth, John 14.6. be found liars in this kind. Knowing that you must be tried; though happily not by man here, whom you may deceive, yet by God hereafter, who cannot be deceived. Whose judgement being according to truth (as the Apostle speaketh, Rom. 2.2.) he will certainly then find out those that are Liars.  
2. There is an Hypocritical lie. 
An hypocritical lie.  A counrerfeit profession of Religion; when men have only that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that outward form of godliness (as the Apostle calleth it, 2 Tim. 3.5.) When faith and repentance and other Graces are dissembled. Of this lying speaketh Saint John, 1 Epist. 1.6. If we say that we have fellowship with him, and walk in darkness, (profess union and communion with God and Jesus Christ, and yet go on in sinful ways and courses) we lie. Such liars were Judas and Demas, Ananias and Saphira. Such were the Scribes and Pharisees, whom our Saviour fitly compares to painted Tombs, upon this account denouncing a woe against them, Mat. 23.27, 28. Woe unto you Scribes and Pharisees Hypocrites, for ye are like unto whited sepulchers, which indeed are beautiful outwardly, but within are full of dead men's bones, and all uncleanness. Even so ye outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. And such are all Hypocrites, who profess and appear to be what they are not, having fair faces, but foul hearts, liars all. Now take heed again that none of you be found in this number, knowing and remembering that there will come a day of Trial. Such shall that last day be; when all must appear before the judgement seat of Christ, to receive according to that which they have done in the body, whether it be good or evil, (as the Apostle tells us in the second Epistle to the Corinthians, the fifth chapter, verse 10.) Now that day will be a day of Revelation, the Revelation of the righteous judgement of God (as the same Apostle calls it in his Epistle to the Romans, chapter 2. verse 5.) Then shall all masks and disguizes be pulled off, and all shall appear to be what in truth they were; All standing naked before the Tribunal of Jesus Christ. O take heed that none of you then be found Liars! Which if you shall be, O what shame and confusion will then cover your faces? Then must you look for no other but the Liars portion, to be shut out with Dogs (as the Text hath it in the Revelations chapter 22. verse 15.) to have your part in that Lake that burneth with fire and brimstone.  
Thirdly, There is an Heretical Lie, 
An heretical Lye.  a falsehood in matter of Christian Doctrine; when some Doctrine is held forth contrary to the Word. Of this lie speaketh Saint John in his first Epistle, chapter 2. verse 21. No lie is of the Truth; calling the Teachers or maintainers thereof, Liars. Who is a liar, but he that denieth that Jesus is the Christ (so it followeth in verse 22.) Now take heed also that none of you be found amongst these liars. 
These Liars to be avoided.   
To which end avoid those that are so, and found to be so. This will men do by those who are found to be Cheaters, setting forth false wares to sale, or minting of false and counterfeit Coin, not of the right stamp or metal, all will take heed of them, no man will trust them. And so deal you by False Teachers. Many of which of late times have been Tried by the Angels of the Churches, the true and faithful Ministers of Christ in this Nation, (whom (as I said) Christ hath made Tryers by Office) and they have been found by them liars, (so declared and proved by their Preaching and Writing) no better than Cheaters, holding forth false, dangerous and pernicious Doctrines. As you love your souls, take heed of them, trust them not, Avoid them. That is Paul's earnest obtestation to his Romans (as before you heard) in that his Epistle, Rom. 16. verse 17. And let it now be mine to you, serving as a closure to what I shall say upon this Text and this subject. Now I beseech you Brethren, mark them which cause divisions and offences contrary to (or besides, for that sense the word will well bear; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praeter doctrinam (as the vulgar Latin renders it) besides) the doctrine which ye have learned, and avoid them: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, eat all voluntary and intimate society with them. 
Hoc argumentum facitut credam non fuisse tunc conventus communes aut Presbyterium Romae Alioqui voluisset tales excommunicari. Grot. Annot. in loc.  This (as Grotius conceives of it) was all that those believing Romans were then in a capacity of doing, not being as yet form into an Original Church, so as to have any Presbytery, or any Church Government among them; which had they had, surely (saith he) Paul would have given them some other directions, willed them to have dealt otherwise by them: viz. to have Excommunicated them, according as they deserved. But however it was with them, sure we are (what we have just cause to lament and complain of to God and man) so it is generally with the Churches of Christ in this Nation at this day, 
The only remedy in these lose times.  which have no Government set up among them, no authorized Presbyteries, only acting, what any of them do, in a precarious way; by reason whereof those False Teachers which abound every where, cannot be proceeded against, as otherwise they should be, in a public way, struck with the thunderbolt of Excommunication, and delivered to Satan (as Paul saith he dealt by Hymeneus and Alexander, in his first Epistle to Timothy, chapter 1. and the last verse) that they might learn not to blaspheme: What then remains, but that in a private way they be shunned and avoided? 
Vbisine tali reregimine est ecclesia nihil a iud possunt singuli quam declinare familiarem convictum cum iis qui non ex regulâ Christi vivunt Grot. ubi supra.  And this let me leave with you; Shall such come amongst you? own them not, receive them not, not into your houses. For this, that of this our Evangelist Saint johu is express in that forecited Text, in his second Epistle, chapter 10. If there come any unto you, and bring not this Doctrine, receive him not into your house, neither bid him God speed. To which he subjoineth an Argument or Reason in the next words; For he that biddeth him God speed, is partaker of his evil deeds, verse 11. And if you may not receive them into your houses; surely by a Parity of Reason, you may not go to theirs, not repair to their meetings, which how pernicious it hath proved to some, and not a few, of late times, I shall not need to tell you.  
Object. But it will be said, What? 
Christians not to frequent the meetings of false teachers, nor to be familiar with them.  have nothing to do with them? how then shall we try them? If we may not go to their houses, to their meeting▪ 〈◊〉 shall we try their Doctrines? And if we may not receive them into our houses, so as to converse and be familiar with them, how shall we try their Practice, their Life and Conversation?  
Answ. 
Vertigo, or The turning sickness of soul unsettledness. Printed 1655. The false Apostle tried and discovered, Printed 1656.  To this I suppose you now expect that I should return an Answer; but having myself heretofore done it in this place, treating upon that Text in the thirteenth chapter of the Epistle to the Hebrews, verse 9 and finding it again since done by that Reverend Brother  in his Treatise upon this Text which I have now handled; both which I presume are, or may be in your hands, I shall now forbear that labour, commending what hath been spoken to your practice; and yourselves to him who is of power to establish you; to whom be Honour and glory now and for ever. Amen.  
FINIS.