THE GROWTH and SPREADING OF HERESY.  
Set forth In a SERMON preached before the Honourable House of COMMONS, on the 10th. day of March, being the day of their public Fast and Humiliation for the growth of Heresy.  
By THOMAS HODGES, Minister of God's Word, at KENSINGTON.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Themist. orat. 3. 
Melius aditum obstruxisse, quàm aenam exegisse peccati.  Simpl. epist. 14. ad Zeno. imper. 
Published by Order of the House of Commons.  
LONDON, Printed by T. R. and E. M. for Abel Roper, at the sign of the Sun against Dunstan's church in Fleetstreet. 1647.   

Die Jovis, 11. Martii, 1646.  
ORdered by the Commons assembled in Parliament, That Mr. Rows and Mr. Gewen do from this House give thanks unto Mr. Vines and Mr. Hodges for the great pains they took in their Sermons preached on the 10. of March 1646. at Margaret's Westminster, before the House of Commons, being a day of public Humiliation for the growth of Errors, Heresies, etc. And they are to desire them to print their Sermons, wherein they are to have the like privilege in printing of them, as others in the like kind usually have had.  
Hen. Elsing, Cler. Parl. D. Com.  
I appoint Abel Roper to print my Sermon.  
THO. HODGES.   

TO THE Honourable HOUSE of COMMONS Assembled in PARLIAMENT.  
THe GOD of heaven and earth, who is in himself an infinite ocean of Perfection without either bank or bottom, hath been pleased by the overflowings of his power and goodness to create this orderly glorious frame of Heaven and Earth out of nothing; the Earth he hath furnished not only with great variety of excellent Being's, but also hath 
(a) Gen. 1.28. Psal. 4.5, 6.  set over them a visible Governor to be his Vicegerent, giving him dominion over all things beneath; Who although he be a little less than the Angels, yet is he answerable for this trust to God alone. This glorious God hath furnished him with 
(b) Job 38.11. 32 8.  Reason & understanding, more than the beasts: & that he might be more happy than the world can make him, he hath not only given him vast desires, and such a capacity as cannot be satisfied by Creature-fulnesse, but hath designed him to a higher end, a Heaven, which principally consists in the 
(c) Rev. 22.4. 1 Cor. 13.12. Psal. 16.11.  enjoyment of himself. But because his reason is not 
(d) 1 Cor. 2.14.  sufficient to discover this to him, or bring him thither; therefore he hath sent forth his 
(e) Psal. 43.3.  Light and Truth, the blessed 
(f) 2 Pet. 1.3.  shinings of Religion, to lead us to his dwelling, and to the place of his abode: which is not 
(g) Eph. 1.9.3, 9, etc.  man's design, but God's discovery of his will and mind, pointing out the way to bliss. Yet hath he not appointed that man should reach this end without opposition, and that not only from corruptions and 
(h) 1 Pet. 2.11.  lusts within which fight against the soul, but also poor man is encountered by the 
(i) Eph. 6.12.  prince of darkness, and spiritual wickednesses in high places: which makes his passage to his end so difficult, that did not that Almighty power that hath decreed him to the end, work 
(k) 1 Pet. 1 4, 5  effectually to the preserving of him in the way, he must needs come short of happiness. The truth is, amongst all encounters he meets with, there is scarce any monster that more endangers him then that Hydra Heresy; which if it once gets place in the Head by assent, hath a general influence upon his affections and actions, and is a fruitful mother, producing quickly like some fertile weeds a numerous progeny. This ensuing discourse will in some measure discover that unto you: Which you will not find polite, but very plain, in an unaffected dress. But I beseech you remember, I did but bring up the Rear to my reverend Brother, in Application of that, which with great variety of Learning he doctrinally laid before you; and it was intended not to tickle the ears, or please the fancy of any, but to affect our hearts with a deep sense of that sad evil of Heresy; to mourn for which, pray against it, and beg mercy for Church and State, we were assembled together. 'Twas your command that I should publish it: In obedience to which, I have sent it abroad under your protection, to be a remembrancer to you, of your engagements to God, prayers, and resolutions taken up that day, wherein for this cause you afflicted your souls before God, and supplicated the destruction of it.  

(l) Causin. l. 9 c. 42.  It is reported, That during the time the Olympian games lasted, there was not a Fly seen on Mount Olympus; the like is 
(m) Paul. Fagius praefat. ad Thargum.  affirmed of Onkelos his Chalde Paraphrase. I cannot say much for the truth of either: But this I am sure of, That it is not so with us; for the 
(n) 
Baalzebub i. e. muscarum princeps.  
Shindleri pentaglot, vervo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   Prince of Flies, during your sitting, hath raised such swarms of flies an every corner of our Land, that many of our Congregations and Families are miserably Fly-blown with Heresies and corrupt Tenets. The truth is, the World is now grown old, near its ruin, and 'tis no marvel if it dote & be full of fancies. But when they are grown to such a height of madness, that they produce destructions, (as our Apostle styles Heresies in the Text) is it not time to cry to you for help? He was a Monster of men, that could please himself with fiddling, when Rome was on fire; or could make a sport to see poor wretches swim for their lives and drowned in Tiber, being thrown thither by his command. We know you are Christian Magistrates, who resembling the God of heaven in his care for souls, will not endure that the Devil his enemy should triumph here, or be worshipped in his image Heresy amongst the inhabitants of this Island, seeing it is so opposite to the first Truth, and dangerous to people's immortal spirits.  
If it shall be thought, that I have not sufficiently pointed out what I mean by Heresy; I answer, My reverend Brother did prevent me; and as I did not in Preaching, so I will not in Printing, actum agere, but refer myself to his description of it. Only give me leave to say, That if the Opinion overthrows any Fundamental Truth, I intent that, by the name Heresy: if it shake or loosen the foundation-stones, it is not to be passed by; Little serpents grow great ones by degrees, if they be let alone; the Egg may quickly become a Cockatrice, nay a Flying-serpent. But as for more petty differences in opinion, concerning things not much material, either not determined in God's word at all, or after such a manner as is dubious, not only to particular persons, but also to many Churches of Christ, as some particulars perhaps in Discipline, and the like; so the peace of Church and State may stand with it; if the persons professing it be of an humble & conforming spirit to Authority, not stubborn or refractory, but willing to open their eyes to further light, not plotting nor contriving the overthrow of others, nor seeking to undermine what tends to order & safety, nor have their mouths open to censure, condemn, and rail against others; Such persons I have 
(o) Multa donanda ingeniis puto, sed donanda vitia, non portenta sunt. Senec. praefat. l. 1. contr.  not the least aim at in any part of this ensuing discourse, only wish them the spirit of judgement and of a sounder mind. But as for foul-mouthed Heresy, I wish the same 
(p) Joh. 2.15, 16, 17.  zeal that was in Christ, may act strongly in you, to whip them out of the Temple. God hath dealt by you, as 
(q) Eph. 6.11.  Ahashuerus by Mordecai, clothed you with his own robe and title, called you 
(r) Psal. 82 1, 6.  Gods, and put 
(s) Rom. 13.1, etc.  power into your hand: I hope it shall ever be your Motto with the blessed Apostle, 
(t) 2 Cor. 13.8  We can do nothing against, but for the Truth. If for the Truth, then certainly against Error, Truth's chief opposite. I look at you as 
(u) Cant. 3.7, 8.  the spiritual Solomon's guard of valiant men about his bed: Error is got into Christ's bedchamber, men's souls, and there attempts to assault Him that is the Truth, in the hearts of his people. We are confident you are too well-affected to this King of Kings, to suffer it: Yet give me leave to tell you, That many of these unworthy people have not a little boasted of encouragement from Above, as they call it; but we believe it not, knowing that their tongues are much their own, and that they are great masters of untruths: We rather think it is here, as it was in the speech of Henry the VI who when a man that counterfeited a recovering his sight at his dead Uncle the D. of Glocesters' tomb, was brought unto him, the man hoping by magnifying the holiness and virtue of his Uncle to have gained some reward from him; He having found out by enquiry that he was a man of a wicked life, in stead of giving credit to him, told him, That he knew his Uncle's goodness so well, that he was sure, if he had seen, he would rather have plucked out both his eyes, then have restored either of them to him. The like we may say of you. Yet give me leave in all humility to represent unto you no small affliction to good men, which is, The fruitfulness of the Press in producing monstrous misshapen births: 'Tis believed by wise men, 
(x) Sueton. vit. Tiberii.  that Tiberias as much was 
(z) Non sunt commiseratione digni, qui tanti putant caput potius quàm dictum perdere. Sen. l. 2. contr.  mistaken in that connivance of his at such kind of trash as this, which might tend like a spark to some terrible flame, as almost in any act of his government.  
To conclude; I beseech you do not delay this business, There is nothing more excellent than God's truth, nor more of concernment than Man's soul; both lie a bleeding. It is observed that the Spartans', too much contemning the weakness and pusillanimity of the Thebans, made but petty inroads upon them by small parties: had they put forth the utmost of their power, the Thebans were a people at that time so sluggish and unapt to resist, they might easily have subdued them; but by these small parties they so awakened them, that they made them warriors, and after a grievous slaughter found their own error and mistake too late.  
The GOD of heaven direct and guide your Counsels. Which is, and shall ever be the Prayer of him that is  
Your most humble and affectionate servant in Christ Jesus, THO: HODGES.   

A SERMON Preached before the Honourable House of COMMONS at Margaret's Westminster, on the tenth of March 1646. being a day of public Humiliation for the growth of Errors, Heresies, etc.  2 PETER 2.2. 
And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of.  
MY Learned and Reverend Brother hath set before you the 
(a) 2 Tim. 3.8  Jannes and Jambres that delude and pervert souls. It is my task, to show you the havoc they make of God's inheritance. He hath discoursed of the Pandora's box, and I shall show you the mischief that comes by the opening thereof. You have seen by this discourse the black face of damnable error; and one would think that such stuff should scarce be owned in the world: Yet here in the words of my Text behold the people's madness, many shall follow their pernicious ways, etc. In which words observe.  
1 The thriving and growth of Heresy; many shall follow their pernicious ways.  
2 The sad sequel or fruit of this; by reason of whom the way of truth shall be evil spoken of.  
First, In the growth of these damnable errors, observe, 

1 Their Nature and Character, styled here in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Destructions.  
2 Their attraction or rather infection and fascination; And in that take notice of, 

1 Their efficacy, they shall so prevail, and overcome the wills of some, that they shall follow their pernicious ways.  
2 Their spreading; Not a few, but Many shall be perverted by them.      
Secondly, in the sad sequel of this perversion, observe 

1 An Epithet given by the Apostle to Christian Religion, 'tis the way of truth.  
2 The foul carriage of many wicked men towards it, or the course usage it finds at the hands of some in the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. It shall be blasphemed or evil spoken of.  
3 The reason, or root of this, By reason of whom, i. e. of those that are by these damnable errors seduced and led astray by these false teachers.    
But first I shall speak of the first part, viz.  
Observe, 1. The Character and Nature of Heretical courses, rightly here in this Text styled by our Apostle Destructions. Hence compared to a life-destroying, sense-devouring 
(b) 2 Tim. 2.17.  Gangrene, to a terrible 
(c) 1 Tim. 1.19.  shipwreck, to a horrible 
(d) Rev. 12.15.  flood, by which 
(e) Med. in Apocal. in cap 12 & vers. 15. cum all is.  some learned expositors understand especially the Arrian heresy, not excluding others also. O who is able to reckon up the ruins they bring, the sad destructions they produce to Societies or particular persons!  
First, look into the Church, there is no man that is moderately verest in Church-story, but must needs take notice, that these damnable errors have been almost in every Century notoriously destructive there; robbing, and despoiling her of not only her 
(f) Cant. 2.15  tender grapes, but many choice ornaments, learned instruments, who might have been more useful to her, alienating them from her, nay many times engaging them as sorest opposites against her peace and verity: Witness of old 
(g) 2 Tim. 4.10.  Demas, 
(h) 2 Tim. 2.17.  Hymeneus and Philetus, 
(i) 2 Tim. 1.15.  Phygellus and Hermogenes, Nicholas, Ebion and Cerinthus, Menander, Saturninus, with many others. And in later time Muncer, Swenkfeild, Servetus, David George, Socinus, and divers others.  
What horrid exacerbations of mind have they raised, which have grown to provoking language, and have not rested there, but proceeded to blows, yea blood; witness that hot contest at Alexandria between the Arrians and the Orthodox; where (to use 
* Euseb. in vita Constant. lib. 3. cap. 4.  Eusebius his words) they fought together, and killed each other like swarms of gnats in the air. How have they defiled her purity with loathsome pollutions in Doctrine and manners? witness those filthy dreamers in St. 
(l) jude 8.  Judes' time who defiled the flesh, despised dominion, and speak evil of dignities. Those abominable beastly men, whom no less title than 
(m) Some called them Bort orites, from their beastly life.  Gnostici would content, as if they had been the only inhabitants of Goshen, and all the world beside had been benighted in Egyptian darkness. And I beseech you, how much in later times have our German Anabaptists, or English Libertines in their assertions, or lives fallen short of their monstrous predecessors? How have they like fumes out of the bottomless pit clouded her verity? In the Church of 
(n) Gal. 3.1. and 5.7. etc.  Galatia, was not the soule-saving Doctrine of Justification almost totally eclipsed? and in the Church of Corinth 
(o) 1 Cor. 15.  the article of the resurrection shrewdly shaken by these? did not the wretched doctrine of Balaam, & the Nicholaitans pass with many for currant in 
p Rev. 2.14.20.  Pergamus? And was not the bright shining of truth offuscated by those in Thyatirus? How did truth seem to have forsaken the Church in the days of Athanasius, when the world (to use Jeroms expression) groaned to see itself become an Arrian, when a whole 
(q) Socrates. sch. Eccles. hist. lib. 1. cap. 25.  Synod of Arrians at Tyre condemn poor Athanasius for maintaining the eternal Deity of Christ? How have these damnable errors when once they have got footing in the spirits of men turned them into beasts of prey, cruel 
(r) Phillip 3.2.  dogs, ravenous 
(s) Act. 20 29.  wolves, devouring lions; not resting satisfied where their power could reach and prevail, without the inflicting of the saddest cruelties, and forest destructions they could invent, upon the most Orthodox professors of truth? We need to seek for proof of this no further than the 
(t) Socrat. hist. Eccles. lib. 2. cap. 22. Athanas. Apolog. Victor. de persecut. Vandal. lib. 3.  Arrian haeresy; how cruel and bloody were they to the servants of Christ; exciting the Magistrate to exturpate them, loading them with slanders, banishing them from their Countries, scourging, and imprisoning them, cutting out their tongues, nay not satisfied without their precious lives. Thus we see that whether we look at these damnable errors in their own nature, or in their subject in whom they reside, they are truly by the Apostle in the Text styled Destructions.  
Secondly, but fares the Commonwealth any better where these take place? Have not these damnable errors destroyed its peace by tumultuous insurrections, and horrid outrages? what a terrible tempest was raised by 
(x) Aug. Epist. 50. ad Bonif. & Epist. 68 ad Januar. & lib. 3. cont. crescon.  Donatists, and Circumcelliones, men of the same humour with them, and what outrages were committed by them; who pretended to more piety than others, but expressed the contrary, by their rapines, robberies, and mischievous courses? Nor could they be taken off, till Honorius the 
(y) Paul. diac. lib. 14.  Emperor was fain to send Dulcius with an army to suppress them. How have these errors many times subverted the very foundations of States, while some of them in their own nature have been so directly opposite to the being, or binding of Laws, to the authority of Magistrates (as the Moniches of old, the Munster faction of late) that where they have taken place, the ligaments of States have been (so far as these have prevailed) so miserably broken, and left in so sad a confusion under a pretence of 
(z) Quidam ut imperium subvertant, libertatem si subverterint ipsam aggredientur. Corn. Tacit.  liberty, that had not their extirpation been the more speedy they had certainly buried those people where they reigned in utter confusion and desolation. Not only making them accessary to their own destruction, whilst with their own hands they should effect their ruin; but also engaging him who is the God of order and truth to become their enemy, and pour out the testimonies of his vengeance from heaven upon them: Sometimes by a more immediate hand, as 
(x) Paul. Diac. lib. 15.  Antioch, a nursery of heresies was first sore shaken, and after with fire from heaven consumed; Nichomedia a place where the Arrians were appointed to meet, swallowed up of an earthquake. And frequently by the mediate hand of men, who are his axe, rod, and staff of his indignation; whose spirits he stirs up to take vengeance on his behalf; such in former times were Constantine the great, who banished Arrius; 
(z) Socr. schol. hist. eccls. l. 5. c. 10. Evagr. hist. eccls. l. 4. c. 11.  Theodosius expelled all heretics that were against the faith of one substance; Justinian published sharp edicts, and sorely punished heretics, with divers others. And in later times Charles the fifth against the Westphalian crew; also the Magistrates of Geneva burning Servetus for his Antitrinitarian heresy, with many other examples of this. Thus you have seen, how destructive these damnable heresies are in societies.  
Secondly, but are they less pernicious to particular persons, whether ringleaders, or such as are perverted by them? Certainly no; but I may truly take up the words of the Prophet 
(a) Esay. 59.5. , They hatch Cockatrice eggs, and wove the spider's web: he that eateth of their eggs dieth, and that which is crushed, breaketh forth into a viper. In which place 
(b) Hieron. in Epist. ad Cypri.  Jerome thinks the Prophet Esay doth lively set forth the nature of heresies, and the work of heretics. How is it often the destruction of their bodies, whilst their erroneous mind puts them upon the asserting or practising that which either by too much excess and riotous courses ruins nature, as the 
* 2 Pet. 2.10, 12, 13, etc.  Libertines of former and later time; Or else on the contrary, by too much 
(c) Coloss. 2.21, 22.  austerity and self-elected rigidity, sink in time the Body, and bring it to the dust of death?  
But if none of these take place, how often is the God of heaven so far provoked, especially against the founders, or principal abetters and maintainers of them; that vengeance marks them with some eminent and notorious badge of God's displeasure, by some sad and dismal ruin? 
(d) Theodoret eccles. hist. l. 3. c. 14.  When Arrius was in the midst of his pomp and pride, the hand of Heaven allots him a deathbed, and death loathsome like his Opinion. 
(e) Evagr. hist. eccls. l. 1. c. 7.  Nestorius' his tongue was eaten with worms; Anastasius a great defender of the Eutychian heresy, was smitten with a thunderbolt; 
(f) Palmerieteron.  Olympius who publicly detested the Trinity, was struck with three lightnings whereby his body was burnt.  
Yet however their body's speed, most certainly they are always destructive to their better part the soul; 
(g) 1 Tim. 5.6.  benighting their minds, turning their light into darkness, and leaving them to innumerable by ways of 
(h) 2 Tim. 3.8.  ruin and destruction. Many times spoiling their 
(i) 2 Thess. 2.10, 11, 12. 2 Tim. 4.2.  Consciences of peace, by overthrowing the very grounds and roots thereof, as Christ's satisfaction; the comfortable doctrine of Justification, by the Papists and Socinians; which being taken away, what is left to a poor distressed soul afflicted with the sight and sense of sin, a knife or halter, the too too ordinary refuges of dark distracted minds?  
But however an Erring mind may enjoy a seeming peace, (which for the most part is rather to be styled sottish stupidity, or carnal security, than Christian tranquillity) Yet always, answerable to the degree of falsehood in the heresy asserted, there is a pollution and stain thereby derived to the person maintaining 
(c) Leu. 13.29, 30, 42, 43, 44.  it. Leprosy in the head as truly made a Leper, as on any other part; neither doth it rest in the head, but as defluxions from the brain overthrow the stomach, so heresies corrupt the other faculties of the soul, and frequently discover themselves in the filthy ungodly practices of those that entertain them; Some heresies directly militating against all piety in life and conversation; as that of the Libertines of old, who conceived that the distinction of Works into good and bad, was but an invention of men; and that no works were really bad in their own nature, but were to be reckoned evil only so far forth as he that wrought them thought them so to be. And in our days, the Libertine assertions that so much prevail upon unstable spirits; as, That there is no resurrection of the flesh; That the works which are wrought by the body shall never be accounted for; That God is the author of evil works, as well as of good; That men are freed that believe, from obedience to the Moral Law and the like.  
Thus heresies 
(d) 1 Tim. 6.5.  corrupt men's minds, destroy good Conscience, pollute their Lives, rob them of beauty, peace, piety, indeed all real spiritual worth. As rottenness in an apple, or a flaw or cloud in a precious stone, so far as these prevail, all real value ceases; so we may justly assert, that look how far heresy prevails, so far forth the spirit of such a one is little, yea nothing worth; 
(o) 2 Tim. 2.20.  making them vessels of wood, stone, dishonour: 
(p) Cypr. l. 3. ep. 3. l. 4. ep. 2. Aug. l. 3. de bap. count. Donatist. c. 18, 19, etc.  (so Cyprian, Austin, and divers others understand that place in Timothy concerning such kind of persons as these.) But that which is worst of all, the height of misery, and dregs of vengeance; 
(q) Gal. 5.20, 21.  The nature, and necessary consequent of Heresy unrepented of, is to deprive the soul of happiness. And most certainly, though it may bring a man into an imaginary sensual heaven, like that of Demaes here; yet will it bring them, if obstinately persisted in, into a 
(r) 2 Thess. 2.10, 11.  hell hereafter. And however they may blaze and shine in the opinion of their own Faction, or others here; St. Peter tells you, like shooting gliding meteors, there is an eternal 
(s) 2 Pet. 2.17 Judas 13.  night of darkness abides them in the other world for ever.  
Use 1 See then (I beseech you) worthy Senators, in what rank to reckon them that patronise, plead for, or seek a Toleration of Heresies of you; or that would tie your hands from executing judgement upon Heretical seducers of the people; or from preventing the growth, or extirpating of so baneful and pernicious a weed as Heresy is. What, would they engage you in the guilt of souls? or the ruin of Church and State, which you seek to preserve? The Lord rebuke thee Satan, who hath pulled these men as a brand out of the fire. Look therefore, I beseech you, upon such, as men, That care not for your reputation, though you leave your names for a curse and byword to posterity; Regard not your security; Have no bowels of pity to poor souls; Are void of Publicness of spirit; Not regarding to see Jerusalem in prosperity, nor peace upon Israel. But as an Antidote against their oratory, I beseech you consider, the greatness of your trust for the People's safety; the strictness of your Covenant-engagement; the frequency of your Declarations and Remonstrances against them; your Replies to reproaches that have been cast upon you, as if you favoured them; And lastly, I beseech you consider the ruining and destroying nature of Heresy, to Church, Commonwealth, Souls, Bodies. 
(t) Cant. 2.14.  Therefore take us the Foxes, the little Foxes that spoil the Vines.  
Use 2 I beseech you take notice, 'Tis no small judgement for a people to be 
(u) 2 Thess. 2.10, 11.  given up to believe a lie; to be so far deserted by God, as that Heresies should prevail over them: 
(w) 2 Tim. 2.26.  'Tis as the Devil would have it, 
(x) 2 Thess. 2.10.11.  A trophy of his victory, a sign of Indignation, a Prognostic of Ruin, 
(y) 2 Tim. 2.17.  a deadly disease, a mark of 
(z) Rev. 13.8.  Reprobation; a terrible shipwreck, a certain ingulf of them in the 
(a) Rev. 14.9, 10.  participation of the saddest plagues and vengeance. O how can we weep enough this day for the daughter of our people; The Lord's people are led captive; the Church is eclipsed, and looks like a 
(b) Jer. 12.9.  speckled bird amongst the nations; The Commonwealth rotters; Souls are defiled; And hell is, I fear, too much filled with these Erring creatures.  
We Ministers have need to weep, for want of courage, watchfulness, zeal. Christ may complain of us as 
(c) Euseb. eccls. hist. l. 3 c. 20.  St. John did of that Bishop, I have made a sweet keeper of my brother's soul.  
You Magistrates had need to weep for want of 
(d)  laudanda patientia, sic timendum ne culpetur in nimium tolerandis negligentia. Aug. serm. 14. de verb. Apost.  Warmth, Heedfulness, Expedition, and for your cruel mercy towards Seducers. Are not you styled 
(e) Psal. 47.9.  Shields, 
(f) Nch. 9.27  Saviour's, 
(g) Isa. 44.18.  Shepherds, 
(h) Isa. 49 23.  Nursing Fathers to Church and State? And God forbidden you should be 
(i) Psal. 115.6.  like David's Idol, have eyes, and not take notice of these; ears, and not hear the sad cries of a distracted afflicted people against them; hands, and should not smite and cut off such wicked workers 
(k) Psal. 101.8.  from the city of our God. Parents and Masters had need to weep, for their heedlessness, and perfunctorinesse; that they have no more watched over their tender spring, nor made it their business to 
(l) Ephes. 6.4, 9  ground them in the Principles of religion, for want of which they have easily been 
(m) Eph. 5.14.  seduced & cheated by these heretical Impostors who lie in wait to deceive. And have they not abundantly obtained their purpose? Did ever the former ages produce more hideous Monsters than we have risen up amongst us in this poor Island? Are there not many Arrians, who hold that damnable error against the eternal Deity of Jesus Christ? Some Valentinians, who oppose the reality of his taking flesh of the Virgin Mary? Marcionites, who deny the verity of his sufferings? Gnostics, who pretend to new lights and revelations, but are too much like them in the wildness of their Opinions, and profaneness of their Lives? And very many, of whom we may say as 
(n) Multiferme monstrum. Epiphan.  Epiphanius of Ebion, that he was a Monster of many shapes, holding all errors together; The Samaritans abomination, the Jews name, the Nazareans opinion, the Cerinthians form, the Corpocratians improbity, and the Christians profession, and is not here cause to weep?  

(m) Luk. 19.41  Christ wept over Jerusalem, out of a contemplation of those sad confusions and ruins that were at hand; and have not we just cause to mourn for ourselves and for our children, when we may justly in a very true sense take up the 
(n) Psal. 80.13, 14.  Psalmists sad complaint: Thou hast broken down their hedges, so that they that pass by devour it; the Boar out of the wood doth waste it, and the wild beast of the field doth devour it. Is not here cause to weep?  
Use 3 See, 'tis no small mercy to be preserved from Heresy in erring times, and to stand on the vantage ground of Truth, from thence taking view of the dangerous encounters, fierce charges, boisterous blasts and billows which endanger the utter destruction and ingulfing of poor souls in everlasting ruin, whilst we ourselves dwell in the serene air and safe fort of Truth, freed from that giddiness and destruction which lights on others. But let me tell you, We must take heed that this view we take be with abnegation and humility: Not to us O Lord, not to us; or with the 
(o) 1 Cor. 15.10. Non est devotionis dedisse prope totum, sed fraudis detinuisse minimum. Prosp.  Apostle, Not I but the grace of God that was with me. With praise and thanksgiving, for this mercy to ourselves; with prayer and supplication for poor souls, that either are in danger to be ensnared by them, or are already captivated, that they may escape out of this snare of the devil; With pity and commiseration towards them, taking notice that we ourselves are but men, and may be 
(p) Quid de me talis ●●●●atio fecisset, etc. Aug. Gal. 6 1.  tempted; With help & adjuvation, 
(q) Judas 22, 23  yet putting a difference, some pulling with fear, as it were out of the fire.  
Use 4 Exhortation to People. You see there is no dallying with Heresies, for they are Destructions: Therefore 
(r) 1 Joh. 4.1.  try before you trust, whether the spirits be of God or no. Thus did the religious 
(s) Act. 17.11.  Bereans, they searched the Scriptures, whether the things St. Paul preached were so or no. Poison is not a thing to be dallied with, seeing it destroys nature, and causes death: what's matter though it be tendered in a golden cup? Beware, I beseech you, of that foolhardiness which is found in too many in our days, who venture to compliment with pernicious errors and erroneous persons, resolving either to keep their minds free from engagement to them; or if they go so far as to sip, and out of curiosity take a taste of them, yet they determine to maintain in themselves a mind free to fall off at pleasure. But 
(t) Sed enim febrem ut malum & de causa & de potentia sua, ut notum est, abominamus potius quàm miramur, & quantum in nobis est praecavemus, non habentes abolitionem ejus in nostra potestate. Haereses verò mortem aeternam & majoris ignis ardorem inferentes, malunt quidam mirari quòd possint hoc, quàm devitare nè possint, etc. Tertul. de prescript. haeret.  I beseech you consider, they are of too 
(u) Rev. 17.4.  intoxicating a nature, filling the soul with a spiritual vertigo, destroying by degrees the light of the mind, 
(w) Gal. 3.1.  fascinating and bewitching the spirits of those that swallow them. Neither is it a thing unusual, but common with God in his dispensation, to 
(x) 2 Thess. 2, 10, 11.  deliver up such to strong delusion that believe a lie, that receive not the truth in the love thereof. Oh then, how is it possible they should ever scape, 
(y) Libera voluntas sine gratia, tota vitiosa cupiditae est, Aug.  when grace is withheld, whereby they should escape out of these snares of the devil, and they left to his depths and wiles, under the conduct of an erring mind. If therefore thou throwest thyself off from the pinnacle of the temple, never think thou canst stop where thou pleasest: But as Solomon cautions his drunkard against that vice, 
(z) Prov. 23, 31.  Look not upon the wine when it is red; when it giveth his colour in the glass, when it moveth itself aright. So say I to thee, take heed of being flattered into a liking of untruths, either from the glorious colours and pretences of more sanctity, New light, clearer discoveries of Truth, Christian liberty, or the like: for if Heresies had not some plausible varnish to set them off, they would be contemned and detested by all, being in themselves of horrid hue, of an ugly visage and hag-like countenance; but it is their paint that makes them passable. 
(a) Haereses ornatu, non viscuribus pulchrae sunt; foris extrinsecus ni●●● nomine justitiae se dea●●ant, &c Aug. serm. 50. in Job.  Their clothing is fair, but their inward frame is monstrous; they outwardly shine with the gilt of truth and righteousness, but inwardly there is nothing but darkness and impiety in them, being conceived in the womb of 
(b) 1 Tim. 6.3, 4.  a dark elated mind, cherished by vain imaginations, self-estimation and ends; produced, most frequently, to 
(c) 2 Pet. 2, 3.  gain reputation and the like advantages; but always terminating (if persisted in) in sad 
(d) 2 Thess. 2.10, 11, 12. 2 Pet. 2. 3.1●.  ruins and destructions. Yet see the madness of the people; Not a few, but many, says our Apostle, shall follow their pernicious ways. Which is the second thing in my Text.  
Part 2 2. The attraction, or rather infection and fascination of these pernicious Errors: they are so efficacious, that they overcome; and so spreading, that not a few, but many are conquered and led captive by them. This [shall] in my Text, is far from a precept; for it is prohibited to follow the false 
(e) Deut. 13.1, 2, 3, etc.  Prophet of old, or the false 
(f) Judas 19.20, 21, etc. Ephes. 4.14.  Apostles and erring Teachers in the New Testament. Nor is there in it the least show of a Toleration from heaven, which God abhors, threatening sad judgements and breathing flames against the 
(g) Rev. 2.15.  Church of Pergamus, for the Nicolaitans; and against the Church of Thiatyra, for suffering Jesabel to seduce his servants. But 'tis an infallible Prediction: for God was (as it were) the active understanding to this blessed Apostle, by whose revelation he foresaw this sad prevailing Apostasy destroying not a few, but many. 
(h) Baron. Annal.  This Epistle was written about the year of Christ 65. not long before his death, as himself hints in his first chap. of this Epist. and 14. vers. Knowing (saith he) that shortly I must put off this earthly tabernacle, even as our Lord Jesus Christ hath showed me. Which fell out about the year 67. And how soon after, according to this Prophetical prediction, did arise Cerinthus, Basilides, Carpocrates, Saturninus, Martion, Valentinus who drew no small numbers, but multitudes in those Eastern parts became followers of their blasphemos monstrous Tenets. Epiphanius within the compass of about 400 years, writes of the rise of almost fourscore sects and sorts of Heretics; some more, some less differing from each other, but all of them enemies to the truth. By these, alas, how soon was the Lord's field, his Church over run with tares and weeds? How swiftly did Heresy run from East to West, like fire in stubble?  
But this [Many shall follow] in my Text, is not to be confined within the narrow compass of some few Centuries of years after the Apostles death, but is extensive to the end of the world, as may appear by a due consideration of the last chap. of this 2. epistle. 'Tis true, the East first bred heresies, as having the riper and more nimble wits, the Devil also bending his power betimes to make them adulterate Truth, and strangle it in its infancy: And oh happy had it been for thousands of souls, if Heresies birth and funeral had been at the same place & time together: but the old Serpent used all his skill to make it long-lived; endeavouring by his hucksters to convey it from place to place; that thus it living in many soils, and souls, there might be the less danger of its utter extirpation. He quickly found choice Agents for his purpose: Some out of ambition, as 
(i) Act. ●.  Simon Magus, 
(k) Joh. 3.9. Euseb. hist. eccls. l. 2. c. 3.  Diotrophes, 
(l) Euseb. hist. eccls. l. 7. c. 29. l. 6. c. 42.  Paulus Samosatenus, etc. Others out of covetousness, as 
(m) Ibid. l. 5. c. 25.  Natalius, and those in the 
(n) Tit. 1.11. Rom. 16.18.  Apostles times: And not a few out of discontent and revenge, as 
(o) Socr. schol. hist. eccls. l. 2. c. 36.  Apollinaris, Donatus, Martion: Some of little learning, but more than sufficient boldness, as Aetius, and very many doting dreamers; and others whose brains he had garrisoned and magabined for his own use, full fraughting them with Philosophy, and unsubmitted principles to higher truths, as Valentinus, Photinus, with divers others. And by these hucksters he drove so great a trade, that no few customers were gained by them: so that Heresy in many places might well boast against truth, as Theodata in Aelian against the Philosopher, That her followers far exceeded the number of his.  

(p) Mat. 14. ●, 11.  Christ, before his death, predicted it should be so, That many false Christ's and false Prophets should after his departure arise, and deceive many. 
(q) 2 Tim. 3 6.  St. Paul in his time saw them like some terrible tempest or horrid Harocan, 
(r) 2 Tim. 2.18  subverting whole houses, overthrowing the faith of many. 
(s) Euseb. hist. eccls. l. 3. c. 11.  S. John who lived the longest, sees Cerinthus, Menander, and Ebion, against whose heresy he writes his gospel; and foresees in Prophetic vision the 
(t) Rom. 13.3  Beast who pretends to be Christ's Vicar, the succeeding dragon of Rome, & all the earth wand'ring after him. And in later times, was ever that Countess more fruitful in her prodigious birth of three hundred sixty and four children at one time (if the Holland-story abuse us nor) then these pernicious Errors have been in sundry places? witness Poland, and the neighbouring Territories, abounding with Socinians, and other heresies of all sorts and sizes; Germany, famous for fruitfulness in misshapen monstrous Opinions; The Low-Countries have not been much behind the forementioned places for fertility in these noisome weeds; And now at last poor England hath too large a share in the sad infection and spreading of this desperate Malady: witness the increase of Familisme, Antinomianisme, Socinianism, and many other desperate Tenets, so far prevailing amongst the People, that except some speedy course be taken to prevent their further spreading, they threaten a terrible inundation, to the loss of Truth, and utter ruin of the Nation.  
Quest. But may some say; Seeing the ways of Error are full of wasting, destruction, and of so deformed a shape and ugly visage in themselves, how come they to be so prevalent with many, so that not a few, but many are infected with them?  
Answ. 1. One reason for this may be, The quality and condition of those that broach and divulge them: 
Reasons of the spreading of Heresies.  Either they are persons of parts and learning, as Valentinus, Socinus, Simachus, and divers others: Or such as are of reputed Piety; they have a 
(u) 2 Tim. 3.5.  form of godliness, and in their words and deportments are transformed into 
(w) 2 Cor. 11, ●4.  Angels of light; as Montanus, Novatus, Arrius, the Munster-Anabaptists, who in the beginning exceedingly prevailed by their discourses, which were at the first of nothing but 
(x) Bulling 〈◊〉. Anabap. l. 2. c ●7.  Mortification, Fasting, and other Religious exercises; and their pretence in their deportments was to more than ordinary piety: This made them to be indulged in some petty differences in Opinion, by those that were in Authority; pitied by the chief reforming Ministers; adhered to by many single-hearted, but inadvertent pious people, who so much listened to and believed their words, and were so gulled by their specious shows, that they little dreamt of the mischief that some of their ringleaders aimed at, or the progress they intended to make, till many of them had brought themselves into such a trap, that there was scarce any hope or means left to them to evade a most desperate and utter ruin: Thus, they having the repute of fair and conscientious Dealers, could not want Customers, who with too greedy a mind would receive and take upon trust their Errors. But to close this; There are many likewise, who have not only ventured, but suffered for Religion, whereby they have grown in estimation with well-meaning pious people: I might give many instances in the Primitive times hereof, but I omit them; take only an example of latter days. 
Hist. David. George.  David George, at first a citizen of Delft, was cast into prison, bored through the tongue for speaking against and withstanding Popish idolatry, by which he came to be in high esteem with the godly; yet afterward became one of the worst, and most blasphemous Heretics in any age of the Church I have read of, asserting the Scriptures, yea those of the Apostles, were lame, childish, and ineffectual for the understanding of the things of God; that he was greater than Christ in the flesh, etc. But by reason of his sufferings for truth in former times, he was in so great repute, that he easily seduced many unstable souls to become of his Opinions.  
Reas. 2 2. There is much to be attributed to the way and manner of dispencing of these pernicious Errors. 
(z) Eph. 4.14.  They want not their guiles and arts to ensnare poor souls; They study the persons, and wait their opportunity to deceive; 
(a) Rom. 16.18  They use fair speeches to beguile the hearts of the simple; professions of love and charity, To be eyes to the blind, feet to the lame, guides to the erring. Brother, say they, 
(b) Mat. 7.4.  let me pull out the mote that is in thine eye. The wolf lays the sheep, when he seizeth on him, upon his back gently, as if he meant but only to ease him; whereas indeed his purpose is to take his opportunity that he may devour him. So for all the sheep's clothing, yet are seducers inwardly but 
(c) Mat. 7.15.  ravening wolves. And because they conceive, to lay open and rebuke the faults of others, is no small means to conceal their own, and render themselves unsuspected to those they deal with; Therefore how do they curiously pry into the faults of others, and like flesh flies passing over what's sound and right, light only on what's sore and putrid in them? 
(d) Flavian. epist. ad Leon. Pap.  Eutyches confutes Nestorius, that he might gain repute to himself, and false opinion. Neither want they vehemency and ejulation, confidence, boldness, and resolution, being men of a 
(e) 1 Tim. 4.1.  seared conscience, and brazen forehead, that cannot blush. To set their Errors home, and to commend them the better to those they intent to make their disciples, they practise the old trick of one of the prime persons of their order, I mean Simon Magus, who to gain the greater repute of himself, and credit to his blasphemies, persuaded the poor Samaritans 
(f) Act. 8.9, 10.  that he was somebody, no less than the mighty power of God; which testimony of his being too easily believed by those poor creatures, gained the attention & respect of small and great in that place to him. After him 
(g) Jactabat sacram Scripturam se solum & primum intelligece. Vinc. Lyr. c. 42  Nestorius trod in his steps of pride, boasting, That he alone knew the meaning of the Scriptures, and was the first that rightly understood them. And this hath been from time to time the strain of these Seducers, to cast out 
(h) 2 Pet. 1.18. Judas 26.  swelling words of vanity, whereby they gained on weak minds sufficiently, who use to judge of doctrines, rather by the conceit they have of the person that vents them, then by their conformity to the Word of truth. So Eunomius likewise boasted, That he knew God with the same knowledge wherewithal God knew himself. They pretend to high 
(i) Col. 2.18.  mysteries and depths, being vainly puffed up in their carnal minds, intruding themselves into things they understand not; & have answerably their canting language, which may rather amaze their auditors, and lead them into mists of darkness and giddiness, then into the least true notion of heavenly truth. They leave not here, but that their Authority may be beyond all questioning, 
(k) Euseb. hist. eccls. l. 5. c. 25.  They boast of the prescriptions of Apostles, and the prime Pillars of Christianity: So did the Heretics of old, and the Papists still to this day with great impudency; but scarce so much as any colour of truth, except it be fetched out of spurious writings and legends falsely attributed to those holy men, and nothing agreeing with their genuine writings. But, because Divine testimony is of highest authority, and most infallible, therefore they will rather father blasphemously their Errors on the Spirit of truth, than not gain belief; 
(l) 2 Pet. 3.16.  either wracking or wresting his Word to their purpose, abusing the Scriptures; or else they will boast (if no warrant, so much as seemingly probable, can be found in His book for their unworthy assertions and practices) that they have their direction from immediate Revelation and Inspiration; as the Montanists of old; and not long since, John of Leyden and his followers at Munster, for their abominable doctrine and loathsome courses.  
3. The matter they broach, is no small cause and reason of their so much prevailing with multitudes. For perhaps it is something New, such with which they have not had the least acquaintance before: now naturally men have 
(m) 2 Tim. 4.5.  itching ears, are true 
(n) Act. 17.21.  Athenians greedy of new things; They are quickly weary of old Truths, because they never saw their beauty, nor tasted their sweetness by an intuitive knowledge; for if they had, they would have found such pleasure and profit in them, as not to have been at all weary of them; Truths beauty always lasting as fresh as at her first appearance to us, and always springing gloriously in greenness and pleasant fruits, not capable of being slighted by the soul that knows her. But what if (as it falls out too often) these new Truths prove but old Errors new varnished over? As in these giddy times wherein we live, who would not almost give credit to that old Pythagorean fable, of men's souls passing when they die, into other bodies? There are some do so much resemble Arrius, Donatus, the Gnostics, and other ancient Heretics; that were we not assured the same Power of darkness that acted the former, still living, is vigorous in these also to the same ends and purposes, or else we might suppose the souls of the former heretics had taken up the bodies of the latter for their dwellings.  
And many times, I must needs confess, it is not so much new matter, as a new dress in newfound language and unintelligible words, when they most boast of new Lights & Doctrines, which Paul 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 6.20  counsels Timothy to shun and avoid. So that we may truly say concerning many of their Ringleaders in our days, as an Historian speaks of the Ligurians of old, who dwelled amongst bogs and bushy places, 
(p) Major erat aliquanto labor invenire quam vincere.  That it was a greater labour to find them out, then to conquer them; So these men, they have such gypsie, fustian Language, in which they endeavour to lie hid, and conceal their sense and meaning, for fear that if they should come to the light, it would quickly appear what adulterate stuff they endeavour to obtrude for Gospel upon poor souls; therefore it is their pretence, That what they speak is 
(q) Desiderant ut iniquitas eorum sit mysticae, religionis nomine palliata. Anselm.  mystical, rather to be received by an implicit faith, and adored with admiration, than pried into by reason, or examined by comparing it with the Law and Testimony, to which 
(r) Esay 8.20.  God sends his people. Yet I must needs acknowledge also, that many times there are some of this seduceing crew, who run as much wild on the other hand, endeavouring to bring down Religion in the highest mysteries thereof to the scanning and judgement of humane reason; 
(s) 
Credere aliquid esse verum, quod ratio non potest apprehendere, nec intellectus intelligere, levitatis signum esse dicimus.  
Averro, qui subinde christian is ogganiebat. sic Socinus, & multi haeretici, etc.   and what falls not within the approbation of this, they reject as spurious. Hence came the Antitrinitarian error; the opinion of the death of souls; the denial of the body's resurrection, and the like. 
(t) Patriarchas haereticorum. Tertull. lib. cont. Hermog.  Hence Tertullian rightly styles the Philosophers, the patriarches or heads of heretics. And because they will not fail to overcome, and prevail with the people; it is not the least part of their care, and cunning, to proportion their doctrine, and shape their tenets to the people's humour; they prophesy 
(u) Esay 30.10  smooth things, and 
(x) 2 Pet. 2.19  promise them liberty, as 
(y) Euseb. lib. 4 cap. 6. hist. Eccl.  Barchochebas did the enslaved Jews, or life and such immunity from death and evils 
(z) Just. Mart. Apol. 2. pro Christ.  as Menander the haereticall sorcerer did to his disciples; hereby they take with the people, who cry them up for sweet Gospel Preachers, their new light best agreeing with the carnal affections, and earthly designs and resolutions of their fleshly auditors: Lies, like candlelight, best serving to set off the masks and mummeries of the world, whereas the 
(a) Eph. 5.23.  bright daylight of heavenly truth would mar all. Yet because if they should discover themselves in a constant divulging of new and strange opinions, it might startle the people they deal with, and make them more cautious how they give up their spirits to be leveaned by them; therefore they have got this trick and slight, to hold forth some known truths, which managing to their own advantage, they make the means to attract the belief of the people the easier to what they shall afterwards hold forth of their own unto them. Somewhat 
(e) Strabo. lib. 15.  like the description of Ape-catching in the Indies. The person that watches to take that creature, first brings a basin or vessel of pure water; which when the ape perceives (the man being retired out of sight) down comes he, and having gazed on himself, and beheld his face in the water a while, he gins to dab, and wash himself therein; which when he hath done sufficiently, he gets up into the tree again; which when the man perceives, he takes away the basin or vessel of water, instead thereof conveying a vessel of birdlime; the poor ape suspecting nothing, the heat prevailing over the waters refreshing coldness, comes down from the tree again, and falls to patting of himself about the face and head as before; by which his eyes being closed with the birdlime, he becomes a prey to his wily catcher. So hath it been, nay is at this present day with many seducers amongst us, etc. They know that their doctrine like adulterate coin could not pass unless there were some mixture of the gold or silver of truth with their base metal of error; therefore they gilled over their more horrible opinions with Orthodox truths, or at the least with such expressions as seem to ordinary capacities to be very innocent, and little or nothing different from the mind of the Church of Christ, when in truth they mean nothing less: But 
(f) Gesner. hist. ●is●. lib. 〈◊〉. Plin. lib. 9 cap. 29.  as the fish called calamary, or by some the Sea-clerk, when he is in danger to be taken, casts forth an inky black substance, in which concealing himself from the sight of the fisher, in that night of darkness he passes away undiscovered and evades the danger. Even so do these Seducers escape the being discovered what they are, by their dark expressions and ambiguous words, which either are not understood, or else in them they seem to many, that they speak but the same things with us (as Irenaeus says) when indeed they mean nothing less than truth: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Iraen.  whereby it comes to pass, that even as poison given in honey enters the veins quickly, and piercing the deeper, kills the speedier, and more surely; so their desperate Errors being covered in the 
(g) Rom. 16.18  pleasing words of seeming and approved Verity, are entertained into the People's mind with approbation, and there received as the truth of God with greatest liking, and held fast with so much obstinacy, that (as we see by sad experience) 
(h) Gal. 4.6.  they reckon them their sorest enemies that tell them the truth, nay will rather perish than suffer these cords of death to be taken from them.  
4. The fault many times is much in the 
(i) Mat. 13 25  servants whom Christ hath employed about his vineyard, to take care that the seed of wholesome Truth be sown, and every plant that is contrary thereunto of the envious man's planting, according to the power wherewith he hath betrusted them, eradicated and plucked up. The Minister in his sphere, by 
(k) 2 Tim. 4.2, etc.  frequent Preaching, holding forth the whole truth of God clearly, 
(l) Tit. 1.9.  confuting gainsayers solidly, if after two or three admonitions they refuse to be gained, 
(m) 2 Tim. 2.16, 17.  avoiding and shunning their perverse disputes, and company, warning others to beware of them; 
(n) 2 Tim. 2.24, 25, 26.  using all gentleness and patience to them that are seduced, proving if God at any time will give them repentance, that they may escape out of this snare of the devil. And if all will not do, but still this gangrene spreads, and threatens ruin to the whole; 
(n) 1 Tim. 1.20.  Then ought they to exercise that dreadful Censure of the Church; that neither this 
(o) 1 Cor. 5.6, 7.  leaven for want of casting out may sour the lump, nor 
(p) Heb 12.15  this root of bitterness so spread, by being amongst the professors of verity, as that many should be perverted thereby; nor they be partakers of Seducers sins, by an unrighteous silence, of unjust withholding that Ordinance of GOD, which possibly may tend to the making even the seducer sensible of his crime, by God's blessing and concurrence; but however, it is like to put a stand to their madness, make others 
(q) 1 Tim. 5.20.  fear, and be very cautious, how either they receive their doctrine whom the Church of Christ declares deceivers, or run their course which may bring them into the same condemnation with these their seducing guides. But however, the Ministers of Christ have discharged their duty, and may have much peace and comfort therein, whatever the event and issue thereof prove to be.  
There is another servant whom Christ hath entrusted in this great business, and that is the Magistrate; Although there be 
(r) Stapleton, in Relect. controv. 2. quest. 5. art. 1. p. 253. Bellarm. l. 1. de R. P. cap. 7. Tannerus, Becanus, cum multis aliis.  some that would limit and restrain his power to secular affairs: yet is this doctrine so little answerable either to the practice of most pious 
(s) 1 Chron. 23. 1 Chr. 31. 2 King 23. Vos estis episcopi in ecclesia; ego extra ecclesiam seu templure episcopus à Deo sum constitutus. Euseb.  Governors, to the opinion of 
(t) 
Aug. epist. 50. ad Bonif. ep. 48 ad Vincent. l. 3. cont. Cresc. gram. c. 51.  
Leo epist. 9 ad Theodos. etc.   Antiquity, or to 
(u) Deut. 17.18. cum 2 King. 11.12. 1 Tim. 2.1, 2. Rom. 13.1, etc. Esa. 49.23.  Scripture verity; that were not these men abundantly ignorant, or exceedingly impudent, they would never maintain an opinion so plainly opposite to truth as this is. But alas, here is the sad root of this misery: That either the Ministers are 
(x) Isa. 56.10.  ignorant, and unable to maintain the truth, confute and stop the mouths of gainsayers; or they are wicked and scandalous, like 
(y) 1 Sam. 2.13, etc.  Elies' so●●, whose profane and ungodly courses lose all repute to the Truth, making the things of God (by those who measure truth by the lives and carriages of them that maintain it) to be abandoned and abhorred. If neither of these, yet perhaps they are 
(z) Rev. 2.20.  careless, negligent, & inadvertent, nothing heeding how Truth thrives, or how Error spreads, as if to them it were of very small or no concernment: In point of benefit they are greedy dogs, zealous enough for their profit, 
(a) Isa. 56.11.  looking after that from every quarter; but in point of duty they want heat, 
(b) Rev. 3.15.  the fire of zeal for God's glory is not in them, therefore they love their ease, to sleep, slumber, and take their rest; whereby they give not only an opportunity to the Evil one to sow his tares, but to those tares to take root and prosper.  
Or lastly; They are magisterial and proud, testy and froward, whereas they ought to be 
(c) Gal. 6.1.  lowly and meek, 
(d) 2 Tim. 2● 24, 25.  gentle towards all, apt to teach, waiting with patience: but this their course and carriage is no small means to alienate poor seduced souls from the truth, making them believe that truth hath but small strength of reason and wisdom to support it, and therefore stands in need of the weak and loathsome props of Pride and passion. Thus verity is disgraced. But, many times the Minister may do his duty, and yet by reason of the Magistrates miscarriage these Heresies may flourish; because, perhaps, they have conquered himself: Now 
(e) Psal 11.3.  if the foundations be removed, what then can the righteous do? O how sad was the Church's condition, when Emperors, Kings and Governors were infected with the Arrian heresy; when Arrianisme 
(e) Vincent. Lyr. cont. haeres.  like a hellish fury, laid hold on the Throne itself; the People imitating and conforming to their Prince's judgement and manners, were quickly and easily infected with it. Or suppose they be not tainted themselves, yet if they be irreligious and profane, who make as slight of differences in Religion, as 
* Act. 25.19, 20.  Festus did in the business of Paul; Or timorous to displease, of a low and inferior spirit, slothful to erract, or execute according to the demerit of the Error, or the Haeretick; how can it from such be expected, either that Truth should be righted, or a stop put to the madness of people by them?  
5. This is too often occasioned through the various differences in Judgement about things not much material, that are amongst different Ministers and Professors of Piety and Religion, whereby they are so divided in affection and exasperated against each other, that their bitter words and carriages too often discover that fire of hell which burns within, though at the same time they agree in fundamentals, and things that are absolutely necessary to eternal happiness. There are no few examples of this might be given in Primitive times; 
* Euseb. hist eccls. l. 5 c. 21, &c  as about the time of Easter, maintained with no small heat, and such like petty differences breaking forth by degrees into horrid flames. The like hath too much happened in the Church of Christ in latter times: The Ministers and Professors of Religion not long since in this Island, were like a goodly Mirror, all of one piece, glorious in truth and piety, by reason of the bright beams of the Sun of Righteousness, that Fountain of true light and holiness, shining on them: But oh how are they broken all to shivers, and who can express the sad consequents of their dissensions! The Profane are detetred from looking towards Religion, because they conceive it to be a thing of so great uncertainty, that it will be impossible for them to attain to any assurance of what is truth, seeing such persons of parts and piety cannot agree about it. The weak, contrary to the Apostles 
(f) Rom. 14.1.  canon, being received to doubtful disputations, or hearing so much of differences amongst those that are reckoned more than ordinary in Religion, lie down in despondency of spirit, and are subjected to sad temptations of misbelief and error: That which 
(g) Heb. 12.13.  halts, in stead of being healed is clean turned out of the way of truth: The strong are grieved; and the Devil laughs to see his work go forward, his kingdom increase, his tares so readily entertained, by the means of those whom he looked upon as his most mortal enemies.  
6. All the former causes of the growth of heresy would not be effectually operative, were it not that People's hearts are like a prepared soil, ready to entertain these damnable errors. Look into their minds, they are filled with darkness; how then should they be able to understand, or judge of the things of God? they cannot, 
(h) 1 Cor. 2.14.  for they are spiritually discerned, in heavenly light, only manifest to an enlightened mind; all colours in the dark are alike. Neither is this only Natural, but adventitious; frequently from a cold frozen heart void of Truth's love, which like cold weather thickens the clouds, causing darkness; and darkness prevailing by the clouds being thickened, increases the cold: so is it here: A cold frozen spirit clouds and darkens the mind; and the mind being darkened, heighthens and increases the coldness and benumbedness of the heart, in respect of that affection which it owes to the truth. But yet in many, (blessed be God) there are beginning of Knowledge; which in most of these being but very beginnings and embrioes of Truth, they hang too 
(i) Act 26 28.  equally balanced between it and error, being full of doubtfulness, and are not freed from jealousies and suspicions, 
(k) Mar. 13.21  which are apt to take fire, break forth and show themselves, when Seducers question the truths they pretend to hold, but in truth are far from any firm and determinate assent upon any right ground; which makes them so easily let them slip, and barter them for such counterfeit ware as these soul-destroying Errors be. They are very credulous, like 
(l) Prov. 14.25.  Solomon's fool, perhaps many times out of 
(m) Taedio investigandae penitus veritatis, cuilibet opinioni potius succumbere maliit quàm in explorando pertinaci diligentia perseverare. Minute. in Octau. Malunt credere quàm judicare. Sen.  slothful sluggishness, being rather willing to take what they hear on trust, then to trouble themselves and take pains about it, to try what conformity and proportion it holds with the unerring, undeceiving Word of truth, the Scriptures.  
Many have corrupt Consciences, that must be 
(n) Ezek. 13.18, 20  boulstered 
(o) 2 Tim. 4 3.  corrupt Affections, that must be humoured; corrupt Practices, that must be like blemishes concealed and hid. This will make them, like the Elephant, to mud the pure water of the doctrine of truth, that they may not see and be convinced of their ugliness; as the 
(p) Mat. 5.21, etc.  Pharisees did the Law by their foolish glosses.  
Corrupt and pervert the Truth, that they may avoid torture of Conscience. When the Athenians had lost Salmis, they made a law against the naming of it: So, whatever may torment them before their time, they rather flatly deny it, or some false way or other they take to avoid the force and conviction thereof. Witness those people in the Church of Corinth, that began to say, There is 
(q) 1 Cor. 15.12.  no Resurrection. 
(r) 2 Tim. 2.17, 18.  Himinaeus and Philetus, that affirmed it was already past. Indeed they could wish it were so, because of its consequent, The last Judgement; which doctrine, if they should rightly consider, would make them 
(s) Act 24.25.  tremble: therefore they choose that doctrine to maintain, which may best suit with their credit and reputation, peace and quietness, 
(t) Joh. 3.19.  They love darkness more than light, because their works are evil. 
(u) 1 King. 22.8.  Michaiah is too plain and tart, He speaks no good concerning me, says wicked Ahab. 
(x) Mat. 5.13.  The salt of truth, though it hath wholesomeness, yet hath it tartness in it, which they will not endure. 
(y) Strabo l 17. num. 565.  The Aethiopians curse the Sun when it rises, because it scorches them. 
(z) Rev. 11.10  The Earth cannot bear the two Witnesses, because they vex the inhabitants thereof: So doth Truth the ungodly spirits of these people, 
* 2 Pet. 2.18.  therefore they are very willing to entertain that which may better agree with their frame and temper of spirit, with their carnal tranquillity of mind and 
(a) Mich. 2.11  ways which they are resolved to walk in; and making their lusts their law, 
(b) 2 Pet. 2.18  lie open to be seduced by such who bait their hook with what is proportionable to those lusts in them. Yet perhaps they may pretend, that they seek for, and love the Truth; which certainly if they did, they would make it more their business to be acquainted with it, and would not let it lie so carelessly and superficially on the surface of their souls without any watch or guard upon it, 
(c) Luk. 8.5.  like the seed on the highway There are too too many who are so greedy of New lights, that old truths will not down: They are like the old 
* Sceptici philosophi quasi quaesitores & consideratores, qui omnia in suspenso relinquentes, nihil definiunt. Gell. l. 15. c. 5.  Sceptics, accounting it no small bondage to fix a belief of any truth almost, but delight in a vagrancie of mind without law or limit. And to make their misery complete, they are so unhappy as to fall in love with their own understanding so fare, as to make it the sovereign Judge of controversies, and Rule of truth, contrary to the advice of 
(e) Prov. 3, 5.28, 26. 1 Cor. 3.18. 2 Cor. 10.5.  Scriptures: by which means, because their mind is full of 
(f) Eph. 5.3. 2 Pet. 2.18. Judas 16, 18, 19 2 Pet. 3.3.  darkness, and erroneous principles, naturally being biased by perverse and carnal affection, which mould and modelize their apprehensions; therefore they cannot choose but err, and mistake in their choice, and decisions of truth and error. Many times like the Abyssines, who because they are black, when they picture Angels they draw them in the same colour with themselves: Even so do these; whatever is tendered to them, if it agree with their humour and fancy, they embrace and cry it up for truth. Now therefore these things being duly considered, it is no great wonder, though not a few, but Many are perverted by Seducers.  
7. We may add to the former reasons, very often, the concurrence of the time and season, which very much conduces to help forward this evil. Perhaps it is a time of Liberty, such a season wherein the reins of Government are laid too loosely upon the People's neck; Nay, perhaps the garb and fashion that is most in request, is Heresy: which finding patronage from persons of no mean rank, and encouragement, no marvel though it spread apace and flourish. Flies, Swallows, and such like creatures, remain as dead in the Winter; and Weeds appear not, till the Summer's sun revive and draw them forth: so Errors, if they received not some gleams of countenance, or at least connivance from some of a superior Orb, would (in all probability) soon dwinder, and quickly vanish.  
8. 'Tis God's just judgement on them who 
(g) 2 Thess. 2.11.  receive not his Truth in the love thereof, to give them up to the 
(h) Psal. 81.11  writhings of their own hearts to walk in their own counsels; to send them strong delusion to believe a lie; to deliver them up to Satan, who hath power to seduce and captivate those whom God deserts and leaves. But we must rightly conceive of this; that God is not the cause efficiently, for he is not the author of what he is the revenger; But as a righteous Judge, he gives liberty to that Arch-enemy of mankind to tempt; withholds or denies that grace, through the presence of which they might be secured against his fiery darts; nay many times withdraws the grace they have, which did back-biasse Natures inclination to such or such an Error; which rub being once removed, the temptations of these heresies here mentioned, too easily prevail. And thus you see how Heresies come to captivate, not a few, but many, as in this Text.  
Use. O how sad a sight is it in your thoughts, to behold the spreading of this infection, the shoals that being perverted follow these pernicious ways: 
(i) Mat. 13.38  to see how fast these Tares thrive, this 
(k) Mat. 16.11 1 Cor. 5.8.  Leven spreads, this 
(l) 2 Tim. 2.17.  Gangrene frets! The Kingdom looks like a Lazarhouse, or field fought in many places, by reason of this: How many are there of all ages ensnared by them? The hoary head that is ready to descend to the grave; and your hopeful Spring, that seemed to promise life and happiness to Church and State; Almost all ranks and degrees have felt the poisonous blasts of damnable Error; which like that hail in the 
(m) Rev. 8.7. Gerhard. in Apoc. 8.7, etc.  Revelation, hath smitten tall trees, as well as low grass; by trees some understanding persons of power and place, by grass inferior people. Nay, this mischief hath lighted not only upon the Profane, to be rid of whom the Church and State might be glad, as wens, sores, and putrid members, except they would mend; but also upon Professors of godliness, that have looked o'ernight like an early ripe apple, yellow & red above the rest, yet in the morning have been 
(n) Gal. 5.7, &c 3.1, 2, 3, 4.  found under the tree; this accursed Heresy hath thrown them out of their place: truth is, there is cause to fear that some worm, some bosome-sin or other hath devoured their moisture within, whereby they are visibly the sooner ripe, but indeed rotten. So that you have cause to complain of divers, as 
(o) Euseb. vita Const.  Constantine did of many in his time, That those by whom he hoped to have cured others, were brainsick themselves, and needed cure. Nor are there amongst these Many only an ignorant rout, but men of excellent natural endowments, and tolerable acquired abilities: Alas, the temple of the Church is full of smoke, the ship of the Commonwealth is full of water, All is on fire. Oh the sad cries from many parts of the Kingdom to you! If there be any help in your hand, (say they) deliver us.  
Obj. But why (may some say) all this ado? 'Tis no new thing, but usual in time of Reformation, to be troubled with Errors; was it not so, not only in the Primitive time, but also when Luther and others were stirred up to purge God's floor? What shoals of Heretics were raised up by hell to blast their work, and render it odious to the world, as if it were a seed producing monsters and enormities, rather than reducing things to Primitive purity and regularity?  
Answ. 1. I know and confess indeed, the 
(p) Mark. 9.26.  Devil most roars and rends when he is casting out, and expresses most rage when he 
(q) Rev. 12.12  feels his passion drawing on, because he knows his time is short.  
2. But yet, I hope our Reformation is not in Fundamentals: we have long enjoyed as clear light, & as full discoveries of fundamental truths, as any Church that I know under the cope of heaven; Others have gladly lighted their tapers more at our flame, than we at theirs. And oh, what sober religious spirit bleeds not to see, that after the enjoyment of this blessed Sunshine for more than fourscore years, not a few, but many should be seduced to run so willingly, swiftly, furiously, obstinately, into such desperate Errors?  
Use 2 O worthy Senators, I beseech you help, help. You cannot answer as the King of Israel to the crying out complaining woman, 
(r) 2 King. 6.26, 27.  Whence shall I help thee? for God hath furnished you with power, are you not the Supreme Court? And hath strengthened your hand with deliverance, subduing your enemies under you. Doth not the Church and State repose in you as Physicians of skill, and will? Oh deceive not their trust, frustrate not their expectation; Spend not their Coin and Blood, and yet leave them in a more dangerous Labyrinth then where you found them, in point of Heresy. Before they were afflicted by Men in the shape of beasts, Persons of Learning, parts, and birth; But now by Beasts in the shape of men, Mushrooms, the birth of one night and darkness; Of whom many could wish, that the course which 
* Socrat. schol. hist. eccles. l. 3. c. 11.  Julian took with the Christians, might be yours, To shut up the Schools of Learning, that all might be reduced to the same degree of Barbarism with themselves. Oh how can you endure to see such Troops ingulf themselves in ruin? Hath not Salus populi, the People's safety, been your profession? What, is it only of the Sheaf, and not the Soul? and that of no strangers neither, but of those that breath in the same Climate with you, live on the same soil, are governed by the same Law, have the same Name, profess the same Religion, pretend to the same GOD. Nor can you certainly forget, and so be cruel to your own bowels. 
* Fincel. l. 1. de miraculis. Lovic. Theat. hist. in precept. quart. Manlii loc. come. cum multis al●●.  There be many reverend Authors tell a strange story that fell out at Hammel in Saxony, viz. That there came one in the shape of a Piper in a patched pied coat, who when he first piped made all the Rats and Mice leave their holes and follow him out of the Town; but when he came again and piped, troops of the Citizen's Children followed him dancing, till coming to a mountain not far from the city, the mountain opened, and neither he nor they were ever seen after. Hath not this pied piper Heresy, perhaps led those that are near and dear unto you, you know not whither? Is it not dangerous to suffer Ratsbane to lie in sight, or Conduit-heads to be poisoned? May it not be just that thy wife or children should be the next that are poisoned by it? Is it not just, that such as make it not their business to maintain Truth in God's house, should have no peace in their own? What a sad sight will it be, to see thy posterity in hell through thy negligence?  
Honoured Senators, give me leave to say, That if Posterities care be an intangling argument when death comes, making men desire life for their sakes; certainly it never was more prevalent with wise and affectionate Parents, then at this time; wherein, if death takes us away, we are like to leave them (without Heaven's protection) to be a prey to the worst of mischiefs, these damnable Errors. What profit, I beseech you, is it, if now you have foiled our Enemies, the worst of enemy's foil ours, and lead them captive into a worse captivity, then that of the body is or can be? In Plague-time you are careful to keep the sound and sick asunder, you have appointed distinguishing marks and badges: And in this worst of plagues, will you suffer them to herd together?  
Have pity, I beseech you, on the Church of God abroad, whose affliction it will be to see, and danger to feel the sad effects of Heresy, if like that woman in the 
* Zach. 5.11.  Prophet, it be suffered to build for itself a house in England.  
Have pity, I beseech you, on the Church of God at home; Once the greatest eyesore to Heretics, envy of Papists, refuge to the Orthodox, glorious for Doctrine, a praise in the Earth, the mother of many Stars of the first magnitude, famous Martyrs, faithful Confessors, and innumerable souls in Heaven.  
Have compassion on yourselves, your honour and reputation. Your outward and inward peace and tranquillity, your truth and fidelity under the profession of so many Declarations, Remonstrances and Ordinances, which I forbear to specify, are all deeply concerned in this.  
And lastly, have pity upon, and I beseech you show mercy to lovely Truth, that beam of glory, daughter of heaven, 
(t) Psal. 43.3.  that Clue of mercy let down into this dark erring World, to lead us through the many Labyrinths of a benighted Mind, erring Thoughts, misleading Examples, dark Temptations, to bliss and happiness. For she suffers, and is here like to perish from us, and be utterly lost, or at least shrewdly eclipsed, if you relieve her not: For, Through these the way of Truth is evil spoken of, or blasphemed. And that is the Last part of the Text.  
Part 3 In these words, By reason of whom the way of truth shall be evil spoken of— You have,  
1. An epithet given to Christian religion; 'tis styled The way of truth.  
2. The foul carriage of many wicked men towards it; It shall be blasphemed, or evil spoken of.  
3. The cause and root of this mischief; By reason of whom. Which words some refer to the Seducers; but I rather, as agreeing best with the words and scope of the Apostle, with the most and learnedst Expositors refer it to the Seduced.  
But of each of these in their order; And first, very briefly of the first.  
1. An epithet given Religion, 'tis the way of Truth. So styled likewise by the 
(u) Psal. 119.30. Psal. 60.4.  Psalmist, I have chosen (saith he) the way of Truth. The 
(x) Isa. 26.2. Jer. 9 3. Dan. 8.12.  Prophets very frequently give Religion this epithet; So likewise do the blessed 
(y) 2 Cor. 13.8. Gal. 3.1. James 5.19. 1 Pet. 1.22. Joh. 3.12.  Apostles, yea 
(z) Joh. 18.37.  Christ himself. It may well challenge this glorious title,  
First, from its parentage and original, who is the 
(a) Psal 31.5. Rom. 3.4.  God of truth, the 
(b) Joh. 14.6. Summa veritas nulli quicquam debet, sed omnia debent ci, & ipsa est causa omnium aliarum veritatum, etc. Ansel. de verit. Jam. 1.17.  first, infallible, immutable, eternal Truth, the fountain of all kinds and degrees of truth, whether in this world, or that which is to come.  
Secondly, 'tis styled the way of truth, by way of opposition to 
(c) Psal. 119.104.  lying falsehood and deceit. What ever other ways and courses pretend in reference to the making of us holy or happy, they are but lying ways, not able to effect really in the least degree what they hold forth to us.  
Thirdly, in respect of efficiency, It not only requires truth of us, but is God's instrument whereby through the concurrence of his Spirit he works it in us, 
(d) Joh. 8.32. Psal. 119.  freeing our minds from sad deluding Errors, and our affections from every false deceiving way; thus working 
(e) Ps. 51.6.  truth in the inward part, which he requires and delights in.  
Fourthly, in point of Termination; it brings those that sincerely embrace and practise it, to the enjoyment of Truth's fountain, the God of truth: being his way to us in point of communication and impartment; for he conveys himself in his emanations in beams of Truth to us, 
(f) Psal. 36 9  In his light we see light, as the Psalmist speaks: And 'tis our way to him; for 
(g) 1 Joh. 1 7.  if we walk in the light as he is light, we have communion one with another, saith St. John. And thus briefly you see some few, of the many Reasons that might be given, why Christian Religion is styled The way of Truth.  
But secondly, See the course usage Religion meets with from many in the world: It shall be 
(h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  blasphemed or evil spoken of, saith our Apostle; be used like him that is Truth itself, in the days of his flesh, 
(i) Luk. 2.34.  who was a sign that was spoken against, as S. Luke expresseth it. If I should rake in the dunghill of the writing of Heathens, or repeat those horrid words which they have uttered against the truth of God; or if I should look into latter times, and mention those base aspersions, foolish scorns, scurrilous speeches, that have been made use of by Atheistical spirits, dark-minded Pagans, or erring Papists, I might sooner offend your ears, then want matter to insist on.  
1. How have profane spirits detracted from it, by decrying its birth and original to be so high and honourable as indeed it is? while they have asserted, 
(a) Act. 17.32.  That it is not of God, nor came down from heaven, but is the product of Man's brain, and that an ill one too; despoiling and divesting it of all real value, as if there were (if their blasphemous speeches might be believed) neither wisdom, beauty, holiness, comfort, or happiness to be found in conforming to it. And the like.  
2. There are many, who being acted by hell, have yet gone further; attributing to Religion such things as are inconsistent with it, nay egregiously false, and directly opposite to the glory, nature, and being of it: as, That it came from hell; Takes with none but 
(b) Joh. 7.47, 48, 49.  base, shallow, fantastic people; That it makes those that entertain it, proud, peevish, morose, 
(c) Act. 21 28, etc.  rebellious, Libertines, unjust, and the like; That it will bring them to beggary, misery, distraction, some violent death, and everlasting ruin. Thus do they set their months against the God of heaven, while they blaspheme his truth.  
3. There are others that yet go a step further than the former, who do not only speak evil of the Truth, but when they have robbed Religion of her glory, they deck and adorn their doting, destroying Errors with Truth's 
(d) Act 19 27, etc. 35.  ornaments; attributing to them, as Numa and other deceivers to their Laws, the title of Divine oracles, 
(e) Euseb. eccls. hist. l. 4. c. 6.  Depths of wisdom, Rules of piety, Saving truths, High and mystical excellencies. Thus did Saturninus and divers others. He that would satisfy himself farther concerning these particulars, may take a view of porphyry's railing books against the Christians; or later horrid Pamphlets exceeding his in blasphemy, as that De tribus Impostoribus mundi; Popish railing libels; Haeretical writings, as that of Paul Best, The Madman's Divinity, and such like stuff.  
And thus briefly you see the truth of this second particular, viz. The course usage Religion meets with at the hands of some in the world, It is evil-spoken of or blasphemed. But how comes this to pass? Indeed it is men's baseness and profaneness so to do; but yet there is seeming cause for it, which the Text holds forth in those words, By reason of whom, i.e. of such as are seduced. Which is the third and last Particular of this second general Part.  
A main cause and root of wicked men's blaspheming or speaking evil of Religion, is, the following of Seducers by multitudes, who pretend to Truth, yet embrace their pernicious ways and errors.  
Thus was in the Primitive times the people who bore the name of Christians, yet being seduced, professed such doctrine as could no way agree with the Christian verity, and walked in an answerable practice to their erroneous tenets, raised 
(f) Euseb l. 4. hist. eccls. c. 7.  no small persecutions against the Church. For when the profane atheistical spirits of the world took notice in those people either of their monstrous and absurd opinions, as that of 
(g) Epophan. haeres. 37. Aug. de haeres.  the Ophites, who worshipped the Serpent that seduced Eve, believing it was Christ: and the 
(h) Epiph. haer. 38. Aug. de haer.  Cainites, who honoured Cain as their father, 
(i) Euseb. hist. eccls. l. 3. c. 26. Epiph. haeres. 21 & 25.  highly esteeming Esau, Chore, Dathan, Abiran, and Judas, etc. Their beastly tenets, as that of the Nicholaitans concerning community of wives: or of the Simonians, concerning liberty to all licentiousness. Which when they take notice how contrary and opposite to Justice, Order, Modesty, such assertions are; this makes them tax Religion as the Devils product, carrying souls headlong to eternal ruin. Or else they look upon their inconstancy & levity, frequently shifting opinions, and changing Sects, 
(k) Mat. 11.7.  like reeds shaken to and fro, or empty 
(l) Judas 12.  clouds carried hither and thither by every wind: As 
(m) Socr. schol. hist. eccls. l. 3 c. 11.  Eccebolius the Sophist, who in Constantine's time was a Christian, in julian's a Pagan, after his death a Professor of Christianity again; and hath this blur left on him, That he was constant in his unconstancy to his death. How many such weathercocks are there in the world who turn with every wind, conforming themselves to the time, not truth: Well, hereby worldly men charge Truth with fallibility and uncertainty. Or else they take notice of their egregious Pride and censoriousness, 
(n) Hermogenes erat natura turbulentus, etc. Tertul. Jam. 3.17.  morosity and selfishness; styling their own Conventicles the Elect of God, the Spouse of Christ, the only pure and undefiled one, rejecting all others as polluted creatures, Reprobates, fuel for hell, and the like; as the 
(o) Euseb. hist. eccls. l. 6. c. 42.  Novatians of old, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  who styled themselves the Pure ones, and divers other Heretics both in former and later times, I might instance in. This makes them tax Religion with pride & unmannerliness, with selfseeking and uncharitableness, etc.  
And lastly, Their divisions and differences that were amongst them; which made Pagans take notice, that 
(p) Amb. in 2 Tim. 2.20.  there were many Sects and Factions amongst the Christians; and hence conclude against the Religion itself, as a thing breeding and nourishing divisions and distempers.  
But give me leave to tell you, their mistake may be taken notice of to arise from these two things:  
Either, first, their not distinguishing between Truth and Heresy, as if they were one and the same seed, producing the same fruit in all whom they possessed. Thus they speak evil of the things they 
(q) 2 Pet. 2.12.  understand not, as the Apostle speaks.  
Or secondly, Their not putting a difference between the Orthodox and Heterodox professors of Religion. Which error in the 
(r) Euseb hist. eccls. l. 4. c 7.  Primitive time was no small occasion of slanders cast upon the Christians, and of sad persecutions raised against them. And hence it was that those Primitive fathers were so much put upon it, to pen Pemonstrances, Confessions of faith, Apologies, and Confutations of Haeretical tenets; that they might vindicate Religion, and clear the Church of Christ from those calumnies and false aspersions that were occasioned by their words and courses, who were seduced by heterodox opinions.  
Use. And is not here new cause of mourning, to hear Truth blasphemed? This is that which sads the spirits of good men; It is a day of trouble to them, because a day of 
(s) Esa●. 37 3.  blasphemy; And that too frequently procured by them who pretend to more light, piety and religion than others do. So that Christ may well take up those words in the 
(t) Zach. 13.6.  Prophet, I am wounded in the house of my friend; for such they are in pretence, though in reality enemies. What pious spirit can choose but grieve to see the Daughter of heaven reproached; the Jewel betrusted with the Saints, abused; the general and only true Medicine of souls contemned; the Mirror of Heaven spit upon; the Image of God's mind most despitefully used: To hear Innocency charged with guilt; Simplicity, with deceit; Sincerity, with falsehood; Antiquity, with novelty; Light called darkness, Divine called humane, nay diabolical; Who can abstain from tears? What have we (I beseech you) to leave Posterity, so precious as this Way of Truth? If that be gone, the 
(u) 1 Sam. 3.  glory is departed from Israel, and farewell all. Have we received it from our ancestors in lustre and purity, and is it not grievous to us, that in our time it should be so mangled and defaced, that our children after us (except it be timely prevented) will scarce be able to distinguish 'twixt it and Error? Why did the valiant Martyrs shed their precious blood, but to maintain this way of truth? & shall we lose and let it go at so cheap a rate, and not mourn for it? 
(w) Esa. 36, 22, 37, 1.  The Jews of old, when they heard blasphemy, used to rend their , to testify the inward rending of their hearts: Can ours be whole when the foolish people so much defame God's truth, and blaspheme his 
(x) Psal. 74.18.  name?  
Well, this I am sure of, That by this morris-dance of Heretics, God's truth is rendered in the opinion of carnal men, as a thing of so much uncertainty, vanity and deformity, that those who otherwise would embrace it, are kept back (like that Indian King from baptism, by beholding the Spaniards ungodly oppressing courses); The weak are scandalised and laid open to temptations, 
(y) Mat. 18.6. Mark 9.42. Luk. 17.2.  but woe to them that offend those little ones that believe in Christ; it were better for them that a millstone were hanged about their necks, and they were cast into the bottom of the sea: The strong, 
(z) 2 Sam. 2.23.  like the army, stand at a gaze, as when Hasael lay dead before them, and are retarded in stead of making progress to cleanse these 
(a) Pausan. l. 5.  Augean stables, & purge out this leven, which else would leven the lump; their righteous souls are vexed, to see Religion made a coat for the Moon, or a Shipman's hose to serve all turns and purposes: The profane are heartened against this way of truth, and their mouths wide-opened in scorns, scoms and reproaches of it. These things moved the blessed Apostle to that severe desire, 
(b) Gal. 5.12.  I would, saith he, they were cut off that trouble you. And lastly, God himself is provoked to wrath and indignation: For if 
(c) Cedr●●. p. 168.  Theodosius the Emperor was so much offended with the people of Antioch, for abusing the Statue of his Empress Placilla, that he devoted the place to ruin, and themselves to slavery; what think you will become of those that abuse Religion, than which there is not a more excellent Image of Himself in heaven or earth. And is not here cause to mourn?  
Use 2 Are not you a people whom God hath hedged in from the large Common of the world, for a part of his own Peculiar? You are famous in your pious Progenitors, who by their plead, writings, sufferings, have stood like mighty bulwarks against Truth's enemies. Are you not renowned in your Achievements? glorious for Deliverances? envied for Mercies? And what, shall all this set in a dark night of Error, and render you infamous to Posterity? Shall famous England become an Amsterdam of Mixtures, an Island of Monsters? Hath God done so much for you, and will you so ill requite him, in exposing his Truth to scorn? Do you not know the charge of Papists against the Protestant truth, because of Divisions and Errors? we formerly have been able to retort this, by bidding them look at home; and must we now be silent?  
Beloved, were it some new, and not an ordinary trial, that where 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Macar. hom. 17.  Truth is, the devil seeks to extinguish, or at least eclipse its glory, by setting up Error to cloud it, or at least to conflict with it and disturb Truths quiet possession: were this, I say, some strange and uncouth thing, it were the more tolerable to be ensnared by it. But when 'tis a thing so ordinary, that less or more, the Devil's malice in every age of the Church hath been sufficiently discovered against the Truth; nay, God hath permitted such blasts and storms to arise, for to put his people upon a stricter enquiry after truths confines; and that the light chaff, and weighty wheat, the chaste soul, and unchaste fickle spirit, may be 
(e) Deut. 13.3.  distinguished, discovered, and difference put between them. And now, when it is a thing so common; to be conquered by it, what will it argue at the best, but great inadvertency and heedlessness of spirit in you, and render you unexcusable before God's tribunal.  
Therefore I beseech you, 
(f) Eph. 6.10.  be strong in the Lord and in the power of his might; 
(g) 1 Cor. 16.13.  Quit yourselves like men; 
(h) Judas 3.  Contend earnestly for the faith: always remembering that speech of 
(i) Fraus & malitia haereticorum vel dolenda est tanquam hominum, vel cavenda est quam haereticarum; vel irridenda tanquam imperitorum & superborum. Aug. count. Adric.  Augustine, The fraud and malice of heretics is either to be bewailed, because they are men; or taken heed of and avoided, because they are Heretics; or to be laughed at, because they are either unskilful and foolish, or else proud & lofty; but always to be shunned and avoided, as the means & way of everlasting ruin.  
Q. What (may some say) should we do, that we may escape their Seducements?  
A. 1. Get your minds furnished with saving, wholesome fundamental principles of Religion, out of Truth's record, the Word of God: for unballased ships are soon oreset, empty clouds whist to and fro by every blast; chaff carried hither and thither with every breath of wind; and unfurnished, unprincipled souls with heavenly truth, are easily like children for want of knowledge seduced and plunged in error: 
(k) Humana caecitas ad deum non dirigit viam, nisi ipse lucernam legis ostendat, etc. Cyp. ser. 5. de laps. Col. 3.16.  Therefore let the Word of Christ dwell plentifully in you in all knowledge and spiritual understanding. What is a Goldsmith without his Touchstone, or a Carpenter without his Rule? or a Christian without the Word?  
2. Rest not in a bare literal knowledge, without the sealing light of God's spirit, affecting your souls with a proportionable love and liking to what is discovered in his Word unto you: for what we find not pleasure, profit, or some real worth and benefit in, we are easily enticed and prevailed with to let it go: but if once heavenly truths unload their treasures of glory into our souls, so that we find and feel their virtue and influence in our spirits; beams of light enlightening, 
(l) Psal. 15.7.  delighting, and making glorious our minds; 
(m) 1 Cor. 10.5.  Subduing power, throwing down Satan's forts in our hearts; 
(n) 2 Cor. 3. ult.  transforming grace, changing the whole man into the Lord's image; Conscience comforted, rectified, sanctified; in a word, the soul 
(o) Eph. 3.19.  filled with God's fullness; It begets so great an assurance in the spirit of Religious verity, and so great an affection towards it because of its goodness, that Seducers lose their labour and are fruitless in their endeavours to rob such souls of Truth, because they know its real worth, and that there is nothing so good to them, in exchange for which they should barter and let it go. Only take care to grow and increase in this sweet 
(p) Col. 1.2.2.  Experimental knowledge, and most inward acquaintance with the way of truth, for 
(q) Nemo putet bonos posse de ecclesia discedere: Triticum non rapit ventus, nec arborem solida radice fundatam procella subvertit. Inanes paleae tempestate jactantur, invalidae arbores turbinis incursione evertuntur. Cyp. tract. 3. de simple. praelat.  thereby you shall find yourselves established and strongly rooted in the same, so that when others shall discover their levity, and in time of temptation shall fall away, you shall stand like mount Zion that cannot be moved.  
3. 
(r) Rom. 16.18. 2 Tim. 3.5.  Mark them that cause divisions, and avoid them, saith St. Paul, for they serve not our Lord Jesus Christ, but their own bellies. Whether they seek to divide you from the Christian verity by pernicious heresies; or from the unity of Christ's church and people, by peace disturbing schisms and separations; Mark them with a note of infamy, as notoriously 
(s) 1 Tim. 6.3, 4.  proud, basely selfseeking, foolishly erring, Truth's enemies, adversaries to Peace, destroyers of Souls. And do not only mark, but also 
(t) 1 Tim. 6.5.  avoid them after two or three admonitions: eat and avoid their discourses and disputes, which serve to no good purpose, but as foils to their pride, rises to their slanders, and (when they are more public) as baits to deceive and delude poor souls; being like Fencer's challenges, inventions to give the better advantages to Cutpurses to act their prizes. And as for their persons, avoid them too: O how zealously affected against Seducers were the Primitive 
(u) 2 Joh. 10, 11.  Christians! John the Evangelist would not endure 
(w) Iraen. l 3. c. 3.  in the Bath at Ephesus with the haeretick Cerinthus; nor Polycarpus would entertain communion with Martion, but defied him as the first begotten son of Satan. So zealous were the Apostles and their disciples, saith Irenaeus, that they would not communicate with heretics in word, but were answerable to 
(x) Tit. 3.10, 11.  St. Paul's admonition, Eschew him that is a Haeretick, after the first and second admonition, knowing that such a one is perverse and sinneth, being condemned of his own conscience.  
4. Forsake not your faithful Pastors, 
(y) Heb. 3.17.  but obey them that have the rule over you, and submit yourselves, for they watch for your souls. The fable is well known, of the Wolves that offered to make a league with the Sheep, conditionally that they would put away their dogs; I need not make the application: but this I am sure of, That the Devil, and Seducers who are his instruments, make it one of their first and chiefest designs, to alienate the hearts of people from their faithful Guides; which if they can once effect, on the ruins of their reputation they use to lay the foundation of their own esteem. Thus dealt the false Apostles with the Corinthians in the case of Paul, 
(z) 2 Cor. 10.10.  His bodily presence say they is weak and contemptible; 
(a) 2 Cor. 11.6, 11, 12, 13.  That he was rude in speech; did not love and esteem them as themselves professed they did; and such like stuff to foment and increase jealousies in their hearts, as do our Seducers now adays, that they may make way for themselves in the people's estimation.  
5. Despise not the 
(b) 1 Cor. 11.16.  Churches of Christ, especially in the Doctrine which they unanimously hold forth: For is not the 
(c) 1 Tim. 3.15.  Church the ground and 
(c) 1 Tim. 3.15.  pillar of truth, whereon God hangs forth to view that sound direction to the world, which may guide their feet in the way of peace, to the reaching of everlasting bliss?  
6. Forsake not the 
(d) Heb. 10.25  assembling of yourselves together; be not a stranger to the public Congregations, as the custom of some is, who think Christ is not to be found except in a wilderness or in a chamber: 
(e) Mat. 24, 26.  but go not after them, says he.  
7. Endeavour after a greater measure of mortification of corrupt passions and affections, which 
(a) Si vis lumine claro cernere verum, gaudia pelle, pelle timorem, spentque sugato, nec dolor adsit: nubila mens est vinctaque fraenis haec ubi regnant. Boet. l. 1. de consol. philos. metro 7.  so cloud the mind, that Truth cannot in its lustre appear unto it; and makes the heart, like those that are 
(b) Ecclus. c 27.  Lunatics, full of changes from 
(c) 2 Tim. 3.13  bad to worse, but never right; never settled, but full of motion, 
(d) Camerar. Hor. Succis. par. 1. c. 36.  like a horse stung with wasps that runs, capers and curvets, to little purpose. Corrupt passions and affections prevailing, the soul is like to an 
(e) Prov. 25.28.  unfenced city, open to rapine and ruin by every enemy. They are, in a word, such a complying party with whatever is evil, that if Seducers can but find a way to parley with them, and proffer them what is proportionable to their nature; if they have but the art to suit their bait to those 
(f) 2 Pet. 2.18, 19 Judas 16, 17, &c  lusts or passions that have domination and rule within, be it 
(g) 3 Joh. 9  ambition, 
(h) Tit. 1.11.  covetousness, fear, or whatever it be; That soul is easily made a prey of by these Heretics. Therefore, if ever you would be safe, be not content without the death of these.  
8. Grow in grace, 
(i) 2 Pet. 1.5, 6, 7, 8, 11.  Add virtue to virtue, as St. Peter presses, that an abundant entrance may be administered to you into the everlasting kingdom of our Lord and Saviour Jesus Christ. If you would not be led away with the error of the wicked (saith the same Apostle) 
(k) 2 Pet. 3.17 18.  grow in grace, for 'tis that is only able to 
(l) Heb. 13.9.  establish the heart against temptations and seducements. 
(m) 1 Cor. 14, 20.  A silly child is easily cozened with copper instead of gold; but as 
(n) Heb. 5.14.  knowledge and discerning increases in him, he is free from that delusion. A 
(o) Eph. 4.14.  weak body reels to and fro, and every blast of wind is ready to throw him down, but as strength grows he becomes more able daily to endure its strongest blasts: so is it with the soul, according to the measure of grace it is endowed with, 'tis able to resist and stand out against seducements.  
Above all, endeavour to increase Humility, which is the 
(p) Jam. 4.6.  womb of virtue; 
(q) 1 Pet. 5 5.  a sweet adornment and an excellent fence against this monster Heresy: which had some cherished, the Church had not been pestered with this evil, nor had this plague of Error found such footing in this our Israel.  
If any spark of this hellish fire at any time light on your souls, dally not with it, but be sure to call in help betimes to quench it: there's many a house hath been consumed to ashes, by the inhabitants 
(r) Et neglecta solent incendia sumere viris. Horat. 1. ep. 19 Facilius est excludere perniciosa quàm regere, & non admittere quàm admissa moderari. Sea. l. 1. de ira, c. 7.  inadvertency, not heeding the first kindling of this mischief in their souls; and others by an overweening opinion of their own ability to extinguish it at pleasure; and perhaps some few out of an over-tendernesse of their own repute, as being loath that others should take notice what foolish, dark, heterodox reasonings they have had within, (for as such, at their first encounter, there are many have looked upon them, though afterward they have changed their opinion.) Whatever the pretence and colour be, deal in this business as you usually do in your own dwellings: If you spy within your doors a strange face walking up and down at pleasure, you fall to questioning what he is, whence he comes, what he would have? Which not being able to satisfy you in, if you be not able yourself, help is called in, 
(s) Scintillae statim ut apparet extinguenda est & fermentum à massae vicinio removendum, secandae putridae carnes, & scabiosum animal à caulis ovium repellendum; ne tota domus, massa, corpus, & pecora, ardeat, corrumpatur, putrescat, intereant, etc. Hier. in Gal. 5.  and you thrust him out of doors; Or if you find his intention be theft, or murder, he is delivered up to the Magistrate to receive condign punishment to his demerit. So I beseech you, if strange Opinions look into your souls, and in your thoughts walk up and down, let them be 
(t) 1 Thess. 5.21. Isa. 8.20.  examined and brought to the test of Law and Testimony; thereby you will find they are mischievous both in their nature, and in their intent and purpose, they come not but to devour; therefore harbour them not in your spirits, but call in aid from your faithful Shepherds, and able Christians; also cry for help from Heaven to deliver you from them, to destroy and root them out, that they may no more take place in men's hearts to their ruin and destruction.  
And lastly, worthy Senators, give me leave in all humility to make my address to you in the behalf of Truth. Are not you Truths guardians, foster-fathers' to whose protection God hath committed Truth? Doth he not style you 
(u) Psal. 47.9.  Shields, in his Word? and I hope He shall never have cause to complain of you, as that Warrior did of his, 
(w) Clypeus meus me sefellie Caus.  My shield hath deceived me. Oh what shall we do, if Truth be blasted and blasphemed! if that once fail! 
(x) Prov. 29.18.  Where there is no vision, the people perish. And can you be safe? will the God of truth protect you? No; from the 
(y) Ezek. 9.3, 5. Rev. 8.5.  Altar comes revenging fire. Or will those that destroy Truth, spare you? Certainly no; 
(z) Haeretici, quos non possunt sermone decipere, eos putant gladie esse feriendos. Hier. in orat. in Auxens. de non trad. Basil.  There are none so keen as these, to ruin whatever opposes them. I beseech you, without offence give me leave to tell you, We have just cause to fear, if Truth be not supported and enthronized, having enjoyed so clear and long discoveries thereof as we have done; that God will send a darker Night on this poor Island, than ever was the Marian Persecution.  
Q. But perhaps you may ask me, what is the way whereby Error may be suppressed, and Truth established?  
A. 1. Command and hasten, I beseech you, the business of Catechising, whereby poor souls may be taught the principles of Religion in the plainest way and manner, that there may be milk for babes.  
2. Plant a good piece of Battery in every eminent place, especially there where Errors already begin to thrive and prosper: I mean such Ministry, as may be able to manifest the folly, falsehood, and danger of such Errors as do arise, and discover the madness of Seducers, that their 
(a) 2 Tim. 3.9.  foolishness may appear to all, and their 
(b) Tit. 1.11.  mouths be stopped, or at least their danger prevented, that they destroy not the precious souls of people. And here give me leave to suggest unto you, That there are many learned men in this Kingdom, whom God hath not gifted with Elocution and other the like abilities for Pulpit-work, yet would be very fit to maintain the Truth by their Pen, against destroying Errors, might they but have encouragement, and by convenient maintenance be enabled thereunto.  
3. Settle with all convenient speed your Confession of Faith, wherein people may take notice what is allowed for Truth, upon mature debate: whereby you shall not only settle that good opinion the Churches of Christ have always had since the Reformation, of this poor Island; but also put such a help into the hands of people, that they shall with little pains discern what's right or wrong; And as a common Standard being set up, and strengthened by your Sanction, there's hope our Differences may vanish.  
4. Permit not 
(c) Prov. 22.28 Blandimenta vagae fugies novitdtis. Grat.  old Landmarks to be removed without absolute necessity: for, besides the muse it breeds in people's mindse, and great advantage it gives to incredulity in point of Truth, there is also another evil in it, which is, That changes are very dangerous in point of 
(d) Eventus varios res nova semper habet.  event and issue.  
5. Suffer not Fundamental truths, as, Christ's deity, The reality of his incarnation, passion, or satisfaction, The blessed Trinity, Scriptures authority, verity, and the like; to be questioned by every juggling Sophister, or vagrant itinerant Huckster, nor tossed on the tongue of every profane debauched person, nor much less to be libelled and pamphleted against by every unsavoury, ignorant, blasphemous wretch. All these kinds of people are like the 
(e) Causin. l. 12 c. 58.  glass that was in the temple of Smirna, which presented those things that were exceeding lovely in themselves, in most horrid misshapen forms: therefore they are fit to be broken in shivers then maintained and countenanced.  
6. Take heed how you tolerate Schism; for in a little time, without great care, it will open the door to Heresy; as little thiefs creeping in at the window, unlock the gate for greater to enter in. And be confident, that lose Government is frequently the mother of lose Tenets in higher matters. 
(f) Gaudet rotus orbis de unitate catholica praeter partem Affricae, in qua incendium de scintilla con ●●tum est, (de Donato loquitur) Opiate. Mile●.  Donatus was first a Schismatic, and afterwards somewhat worse: He that expects to find a Church in this world void of blemish, had best (as 
* Euseb. hist. eccls. l. 1. c. 7.  Constantine tells Acesius the Novatian Bishop) get a ladder and climb alone into heaven.  
7. Take special care of our fountains, the Universities; that Learning may be encouraged, and Doctrines contrary to soundness of faith, or holiness of life and manners, be wholly there suppressed. For want of this, because there have been Errors in the first concoction, they could never in many be mended to this present day; but many Congregations have been poisoned with Arminianism, Socinianism, yea downright Popery: it was the milk they sucked at the University from ill Tutors, and their people must either take that or none, for they have no better to give them. It were not a little to be wished, that what 
(h) Euseb hist. eccls. l. 2. c. 17.  Eusebius writes concerning the Primitive Christians in Egypt, were practised there; I mean, that reading the Scriptures, and pious exercises, might be more in use amongst them. 
(i) Euseb. hist. eccls. l 6. c. 16. Nullis tutius infirma at as committitur, quam his qui & piè docti, & doctè piisunt. Hyper. opusc. c. 4.  What a flourishing School was Alexandria, by reason of Clement, Ammonius, Panthenus, Origen, Heracles, Didymus, and divers others; who being men of extraordinary piety and learning, were Instruments to breed not a few, that were famous men for Learning and Religion in the Church of God.  
8. Suffer not the Church, for relation or by-respects, to be pestered with unsound or illiterate persons, who have not the 
(k) Isa. ●0 4.  tongue of the learned, are not well 
(l) Mat. 13 52.  taught to the Kingdom of heaven, 
(m) Mich. 3.8.  want judgement, 
(n) 2 Tim 2.15  and are not able to divide the Word of God aright, 
(o) 1 Tim. 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 3.13.  Take no heed to their doctrine, but are deceivers, being deceived.  
9 
(p) 1 Cor. 9.14 1 Tim 5.17, 18  Take heed of scandalous Maintenance, 'tis the way to breed a base & scandalous Ministry in time; like 
(q) 1 King. 12.31.  Jeroboams Priests, or 
(r) Judg. 17.5, 10.  Micha's tens●ekels Levite.  
10. Encourage orthodoxness, but discountenance Erroneous persons & opinions: And that not only in verbal, but also in real encouragements, as, by your Provision and Maintenance. 
(s) Theodore. l. 1. c. 11.  (y) So Constantine did, and divers pious Emperors, who cherished Truth's champions, but discouraged Errors hucksters. By your Laws and Ordinances, stop Seducers mouths, but command that Truth be taught: 'Tis a Princely work to make it your employment, that people may know the sacred truth of God. By your Censures and Punishments, let all the World take notice you are sensible of God's dishonour, and that there is nothing more you affect, then to do him service in this great business: If nothing else will do it, 
(t) Deut. 13.5.10.  the Seducing Prophet must die the death, for offering to thrust God's people from him; Eliah slays 
(u) 1 King. 18.40.  Baal's prophets, the like doth 
(w) 2 King. 10.24.  Jehu, 
(x) 2 King. 11.18.  The people of the land slay Mattan. If any offer sacrifice to Idols on altars, let him be 
(y) Gladio ultore sterneretur.  cut off with the sword, says Constantine; Valentinian, Theodosius, Martian, were alike disposed against such persons. I confess, such executions should be after other means made use of, all endeavour frustrated; desperate Doctrines broached, with Heresy, Blasphemy, or Sedition mingled. 
(z) Fulmina paucorum periculo cadunt, omnium metu.  The thunderbolt smites few, but frights many.  
Obj. But some may object and say, What would you have us do, there are many of them are holy and pious men?  
Ans. You hear what the Apostle says, that many may have 
(a) 2 Tim. 3.5.  a form, and yet deny the power of godliness. The wolf in the fable, that he might not be suspected, but the more easily make his prey of the silly sheep, put on a skin of theirs: The shepherd discovers the guile, and hangs him up in his disguise; his fellow-shepherds blame him for hanging the silly sheep; To clear himself from cruelty, he wishes them to open his skin, which having done they easily discover that he was not mistaken as they conceived. I need not trouble you with making application, 'tis obvious to your view.  
2. Why should you think, to say, He is an honest or a pious man, should be a foolish plea in case of abusing Coin, Theft, Treason, or the like; and yet should be of weight and force in this fare greater business, and more horrid mischief?  
Well, I shall say no more: but to conclude; Blessed be God who hath put it into your hearts to humble your souls this day before him, and command the Nation so to do: In the sense of that Oath of God that lies upon you, to extirpate Popery, Superstition, Heresy, Schism, Profaneness, and whatsoever is contrary to found doctrine, and the power of godliness: In the apprehension of God's protection of You, but misery that lies on the Land, by abominable Blasphemies and damnable Heresies, tending to the subversion of the Faith; whereby reproach and contempt hath been cast upon God's name, and saving truths, the immortal souls of people in danger of swift destruction, and the Kingdom brought into a perilous condition. Blessed be the God of heaven who hath caused you to take notice, That not to use your power to suppress this mischief, is to make yourselves partakers of these men's sins and punishments. And now (worthy Senators) what remains, but that according to your profession you employ and improve the utmost of your power, That nothing be said or done against, but for the Truth.  
I beseech the Rock of Eternity to act and enable you by his grace, to put under his everlasting arms and bear you up in the putting into Execution this your Ordinance and resolution; Make you like those 
(b) Rev. 4.6.8.  glorious creatures full of eyes, that you may set about this business; 
(c) Hoc pietatis genus est, coercere infantiā criminis, ne juvenescat augmentis. Cassiod. l. 5. ep. 39  Timously, before it be too late; Conscientiously, as a duty; Affectionately, as a thing of glory to God, concernment to yourselves and this poor Kingdom; Unanimously, as a way of strength; Fully, with due respect to every Truth, without respect to any Person; Courageously, not fearing opposition. Consider, you have a good God to support you; 'Tis the way to have a good Conscience in the sense of duty to cheer you; Good men will bless God for you; And if you strive 
(d) 2 Tim. 2. 5●  lawfully, you may expect confidently that Heaven will crown you.  

(e) Vid. Caus. l. 1. c. 71.  Clemens Alexandrinus tells us a story, That amongst the Magis in Persia, there were three hills; when people came to the first, they heard a clashing of arms; when they came to the second, they heard a confused noise; but when they reached the third, they heard nothing but songs of triumph. The terrible noise of Arms you have heard already; God grant, if it be his will, our cares in this poor Island may never more be acquainted with those dreadful sounds: You are now come to the second hill, the confused noise of Error, the language of Babel: Be now but valiant, go on with resolution, and I doubt not but ere long you shall hear the voice of Victorious songs of triumph, hallelujahs to our GOD.  
FINIS.