THE NATURE and DANGER OF HERESIES, Opened in a Sermon BEFORE THE HONOURABLE House of COMMONS, january 27. 1646. at Margaret's Westminster, being the day of their solemn Monthly Fast. By OBADIAH SEDGWICK, B. D. Minister of God's Word at Covent-Garden. 2 PET. 2. 1. But there were false Prophets also among the people, even as there shall be false Teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. Ye therefore beloved, seeing ye know these things before, beware lest ye also being led away with the error of the wicked, fall from your own steadfastness: but grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ, 2 Pet. 3. 17, 18. LONDON, Printed by M. F. for SAMUEL GELLIBRAND, at the Brazen serpent in Paul's Churchyard. 1647. Die Mercurii 27. Januar. 1646. ORdered by the Commons Assembled in Parliament, that Sir Peter Wentworth do from this House give thanks unto Mr Sedgewick for the great pains he took in his Sermon preached on this day at Margaret's Westminster before the House of Commons, and that he do desire him to Print his Sermon. Wherein he is to have the like privilege in printing of it, as others in the like kind usually have had. H. Elsing. Cler. Parl. D. Com. I Appoint Samuel Gellibrand to Print this Sermon. OBADIAH SEDGEWICK. Febr. 19 1646. TO THE HONOURABLE The House of COMMONS now assembled in Parliament. HAving received your commands to preach, that which first presented itself unto my thoughts, was the subject of this ensuing Discourse; A Theme (if I do understand the present posture of these times) both seasonable and necessary. There are some points of difference which are of an inferior consequence, and stand farther off from the foundation; these being but Judicia domestica, I meddle not with: But there are other positions which pull hard at the very foundation, and which do subvert the faith, dogmata salutis devoratoria, as Tertullian styles them; and Religionis Christianae Carcinomata, as another speaks: against these I held it my duty, as a Christian, as a Minister of Christ, and as your servant to declare myself; And I beseech you before whom was it more fit to open those ulcerous sores, then before yourselves (Right Honourable) who under God are our most choice and tender Physicians? If any Reader should now be so unhappy in his charity as to calumniate this discovery of heresies and blasphemies to be an arrow subtly designed against holiness and good men: to such a one, all that I would reply is this; 1. The surest friends to holiness have been the sharpest enemies to errors; Christ and his Apostles were so. 2. That I never yet have learned what direct advantage did at any time redound to true sanctity, by a patiented endurance of heresy and blasphemy. 3. Nor can I be so uncharitable as to think, that any person sincerely holy, or incending the progress of holiness, durst be a friend to such damnable and soule-destroying errors. The design which I would commend to all in this time of Reformation, is this, That truth and holiness (which are so naturally combined, and so mutually interested) may be conscientiously promoted with equal zeal: encourage holiness, but contend for the truth too: maintain the truth, but countenance holiness too: he who pretends holiness, but regards not truth; and he who pretends the truth, but regards not holiness, neither of these is a cordial friend either to truth or holiness. For your parts (Right Honourable) be you pleased to go on (as you have begun) in the strenuous support of them both: Both of them have a necessary respect to God's glory: both of them have a necessary respect to man's salvation: both of them have a necessary respect to our present Reformation: both of them will prove the Kingdom's safety, your consciences comfort, and the crown of all your long and great labours. For both these you have the prayers of Your most unworthy, yet most faithful Servant, OBADIAH SEDGWICK. THE NATURE and DANGER OF HERESIES. REVEL. 12. 15, 16. And the Serpent cast out of his mouth water as a Flood after the woman, that he might cause her to be carried away of the Flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the Flood which the Dragon cast out of his mouth. THis Text is a seasonable Text; Seasonable to the times wherein we live, and seasonable to the work of this day, which should be humbling work, and reforming work; The parts of the text are two: 1 A new Danger, v. 15. 2 A renewed Succour, v. 16. I. The New Danger is set forth in four particulars. The Division of the Text. 1. By the Author of it [And the Serpent] There is a former danger mentioned in v. 12, 13. And that was managed by the wrathful Dragon: And here is a New danger, which is contrived by the cunning Serpent: Open cruelty is more dreadful, but subtle policy is more pernicious: The cunning Devil is a more mischievous enemy to the Church of Christ, than the raging Devil: Nero and Dioclesian were sore enemies to the Church, but of all, the Emperor Julian is reputed the worst. 2. By the Engine of it, [The Serpent cast out of his mouth] It is a question amongst the Schoolmen, whether peccataoris may not be worse than peccataoperis? Sure I am, that the danger which comes out of the mouth of the Serpent, far exceeds that danger which depends upon the sword of the Dragon. There is a mouth of truth, and that is God's mouth: there is a mouth of peace, and that is Christ's mouth: there is a mouth of prayer, and that is the good man's mouth: there is a mouth of cursing, and that is the wicked man's mouth: there is a mouth of mischief, and that is the Serpent's mouth. When the Devil wracked Adam and Eve, than he used the mouth of the Serpent: And when he deceived Ahab, than he became a lying spirit in the mouth of the false Prophets: And when he would deceive the whole world, than he falls into the mouth of the Beast to speak great things: And here intending to destroy the Church, he useth the mouth of the Serpent. 3. By the Matter of it: [And the Serpent cast out of his mouth water as a flood] It is not said, that he did cast out water only, (and yet even that dropping out of the mouth of a Serpent had been sufficiently dangerous) but he did cast out water as a flood: Floods in Scripture are the periphrases of extremest dangers; when the danger is sudden, high, violent, quick, it is then expressed by the metaphor of a flood: David speaks of floods of ungodly men, Psal. 18. 4. And the Prophet speaks of the enemies coming in like a flood, Esa. 59 19 4. By the scope or intention of it, [That he might cause the woman to be carried away of the flood] There was a flood which did bear up the Ark, but here is a flood to overwhelm and drown the Ark: which way soever the Devil and his Angels attempt against the Church of Christ, not less than the utter ruin of it is still the aim and project: when the Devil rageth as a Dragon, than his intent is utterly to waste; and when he acts as a Serpent, than his design is utterly to sink the Church. II. Thus you see the Churches New Danger: but now behold the Church's Renewed Succour: And indeed it is very remarkable, that this Chapter is as full of succours, as it is of dangers; In v. 7. you may read of the Dragon and his Angels appearing in the field and fight, but than you read of Michael and his Angels succouring even to victory, v. 8, 9 Again, in v. 13. you find the Dragon persecuting the woman which brought forth a manchild; but then also you read, that there was given to the woman two great wings of a great Eagle, that she might fly into the wilderness, v. 14. And here you see a flood cast out to carry away the woman, but withal you read of a gracious and present succour; [And the earth helped the woman by opening her mouth, and swallowing up the flood which the Dragon cast out of his mouth.] Thus you have the distribution of the Text. Now I proceed to the Propositions which may be observed from it. The whole state and sum of this Text may be resolved into these three Conclusions. 1. That the mischief which Satan cannot compass by The Observations from the Text. open cruelty, he will assay against the Church of Christ by subtle policy: when he fails as a Dragon, than he will try what he can do as a Serpent. 2. That the Serpent's flood is the chiefest and the worst of the Church's dangers. 3. That the Lord hath still raised fresh succours for the Church, against the fresh dangers of the Church. Concerning the first of these, I intended to have demonstrated both the truth of it, and the practice of it in all ages of the Church, as also the several methods, wiles, stratagems, and designs of Satan upon, and against the Church of Christ: and the reasons of shifting his hand, and making use of his mouth, of desisting from open cruelty, and of falling to his wiles of policy: And then also the wonderful mischief which hath redounded thereby, that whereas his cruelty hath killed thousands, his policy hath slain ten thousands: where also might have been discovered, 1. The advantages of policy above cruelty. 2. The general receptivity or capacity in men to be catched by the policies of this Serpent. 3. The usual inadvertencies rather under the workings of the Serpent, then of the Dragon. 4. The specious ways of insinuating his mischief in the ways of policy: But I was taken off from my purpose in the handling of this point (though as to my own opinion, very necessary and excellent) because I should thereby check myself in the handling of the second point, which I desired chief to discourse upon this day before this Honourable Auditory: And therefore omitting other things, I address myself unto that Proposition which shall be the only subject of my present pains: The Proposition is this, That the Serpent's flood, is the chiefest and the worst of Doct. the Church's dangers: [The Serpent cast out of his mouth a flood to carry away the woman.] Interpreters are carried away with several conjectures concerning this flood which is cast out to carry away the Church: There is a flood of tears, and a flood of reproaches and slanders: That is a flood wherein we should drown our sins; this is a flood wherein men drown our names: And there is a flood of persecution, and a flood of invasion, and a flood of Several opinions concerning this flood. erroneous opinions: which of these three latter it is, may be questioned. Some, by this flood of waters, understand the flood of blood let out by the Pagan * Praesertim Maxentii & Maximini edicta, rescripta, mandata tabulis insculpta, & passim suffixa de Christianis toto orbe tollendis, extirpandis. Emrors: A red sea was that flood; they endeavoured all they could to drown the Church in its own blood: But this opinion is not very probable, because the former danger in the practices of the Dragon comprehended this flood, and it seems clearly to be mentioned already in v. 11. where it is said, They loved not their lives unto the death. Others by this flood, understand the irruption of the Franks and Vandals, Huns and Longobards, who about the year 400. brake in upon Asia and Europe like a tempest, and a swelling inundation, and in a sort overwhelmed the Christian world: This I confess was a flood, but whether that which is implied in the Text, I much doubt, because the Text speaks of a flood cast out of the mouth of the Serpent: But in the eruptions of those people, there was neither the Serpent, nor the mouth: It was a plain, public, notorious cruelty, managed by the hand, not a danger managed by secret subtlety, and in the mouth. Viegas by this flood understands a strange kind of Antichrist, who shall send out his Army into the wilderness, and by his Satellites (surely he means some Pursivants or busy Emissaries) should search caves and dens to find out the faithful, whom the earth (in a literal sense) should swallow up as it did Dathan and Abiram: but this fancy is not worth the confuting, only this let me subjoin, that some Interpreters do fasten this flood upon the true Antichrist of Rome, and questionless virtually it will reach him as to the practice; but whether it will reach the Text as to its principal scope, I question. But not to trouble you with more conjectures, the best Interpreters which I have met with, unanimously David Chytraeus. Bullingerus. Pareus, etc. expound this particular flood of waters, to be those notorious errors, heresies, blasphemies, (dogmatum portenta) and schisms, which Satan by several instruments did cast out to the infection of the Church, and to the subversion of the faith, immediately under the Christian Emperors: when the Church of Christ obtained a little respite from the cruel sword, and began to enjoy some breathing tranquillity, then on a sudden, there broke out, 1. That flood of the Arian heresy (even in the time of Constantine the great) wherein the Deity of the Son of God was oppugned and blasphemed. And this flood risen so high, and ran so swift, that in a short time it overwhelmed the East, and after that the West, so that (in a manner) the whole world turned Arian. 2. And after that another flood broke out, the Macedonian heresy, opposing the Deity of the holy Ghost: soon after this the Pelagian heresy, against the whole Gospel: And the Nestorian and Eutychian heresy, against the verity of the person of Christ, which floods continued upon the Church for near 300. years; and what mischiefs did accrue unto the Church of Christ by every one of them, you may abundantly read in Eusebius, Socrates, Euagrius, Sozomen, Theodoret, and others. So that now we are come (in some good measure) to perceive what this flood cast out of the mouth of the Serpent is: namely, erroneous, false, wicked, heretical doctrines, cast out of the mouths of corrupt and corrupting seducers; opposing the truth, and endangering the very esse, or being of the Church of Christ: Concerning which, favour me with your patience, whiles I show unto you, First, the nature of heresies and erroneous doctrines which the Serpent doth cast out of his mouth. Secondly, the danger of them to the Church of Christ: that they are perilous and hazardous. Thirdly, the greatness of that danger, it is the chiefest and worst. Fourthly, some pertinent useful applications of all this to ourselves for our present humbling and reforming. 1. Of the Nature of heresy. To find this out, you may be pleased to know, that the word heresy, admits of a threefold signification and use. 1. Sometimes it is taken for any new and select opinion, contrary to the common and usually received opinions of other men: in which respect the word (heresy) may sometimes bear a good construction, For after that way Acts 24. 14. which the jews called heresy, did Paul worship the God of his Fathers. 2. Sometimes for any false opinion whatsoever, wherein a person recedes from any divine truth, and thereby foments' divisions, sects, contentions: in which respect, dihaereticon with Isidore, is all one with divisivum. 3. But strictly amongst Divines, it is taken for some notorious, false, and perverse opinion, opposing and subverting the faith once delivered to the Saints, as jude speaks, or overthrowing the form of wholesome words, as Paul speaks: and it may be thus described: Heresy is an erroneous or false opinion, repugnant unto Heresy what. and subverting of the doctrine of faith revealed in the Word, as necessary unto salvation: And obstinately maintained, and pertinaciously adhered unto by a professed Christian. 1. Heresy is an erroneous opinion, falsasententia, or falsum dogma; there is a difference 'twixt malum opus and haresim: an evil work is one thing, heresy is another thing: In the work which a man doth, there may be sin, very much sin, but properly there is not heresy: Erratum it may be, but error it is not, unless it resides in the understanding: The works of hypocrisy, and of profaneness (as murder, injustice, adultery, theft, etc.) have much wickedness in them, but unless these become the objects of opinion as well as of practice, they are not heresies. Indeed, if beside the moral practice of them, any one riseth to an intellectual opinion, that the practice of them is lawful, and not repugnant to the Word of God; now such an opinion, erroneous opinion of them may come to an heresy: yea, let me add a little more, though many practical works be acted conscientia repugnante (as Alfonsus à Castro in this case speaks) yet the works (simply considered as works) are not to be reputed heresies; For then every sin against knowledge should be heresy: no, it is not light shining and working against an action or work, which raiseth it to be an heresy, but it must be light in the Word shining against an opinion, which must denominate it to be heresy. 2. Heresy is an erroneous opinion concerning matters of faith. There are quaestiones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and quaestiones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as one well distinguisheth: every erroneous Greg. Nazianz. Oral. 14. opinion is not heresy: If the error be of matters praeter fidem, it is not heresy, let the error be what it will; to make the erroneous opinion amount to heresy, two things must concur. One, that the error be circa fidem: although a man doth err in his own opinion within the proportion of objectum scibile, as against the rules and principles of several Sciences, (as Geometry, Astronomy, Natural Philosophy) yet this error is not heresy: For heresy is an erroneous opinion, not circa scibile, but circa credibile; not about matters of humane Science, but about matters of divine faith; But if the error be about the matters of faith revealed in the Word, as that Christ is not God, or is not Man, here now the error will rise to heresy, for here is dogma fidei. Another is, that the error be contra fidem: against the faith, as well as about the faith: If it be an opinion contrary to sound doctrine, overthrowing the foundation, this will make the error to be heresy: An opinion may be contrary, not only to the Church of Rome, and many particular Traditions, but also to the judgement of some godly men, yet is it not therefore an heresy: but then is it heresy when the opinion is contra fidem Traditam, contrary to the faith, to the doctrine of faith in the Scriptures. Nevertheless here we must carefully consider, that an opinion may be said to be contrary to the Faith in a double respect, 1. One is, when it is not concordant to every truth whatsoever, which is revealed in the Scriptures. I dare not say, that every error in this respect is heresy, there may be many mistakes, many incauti errores, (as one speaks) perhaps dissonant to the true Chronology, to the exact and full history of some places, yet these presently are not heresies. 2. The other is, when it is repugnant to that truth, or any truth which is necessary to salvation, and here questionless, the error contra fidem will prove to be heresy: Heresy is opinio perversa & adversa: there may be opinions divers, yet none of them be heresies: In the Interpretation of the Scriptures there is frequently a variety of opinions, but as long as like the lines of a circumference they do meet in the Centre, as long as every one of them unites and harbours within the analogy of faith, here is no heresy, though some variety: But than it is heresy, when the opinion is adverse, is contrary to, is subversive of the faith revealed as necessary unto salvation: which the opinion may be, either Explicitly: As when the error is manifestly fundamental, it doth expressly pluck up the foundation: It is not a problematical canvasing of a truth, but a plain Gunpowder-plot, an error which blows up a fundamental truth: It doth not blow off the tiles of the house, but blows up the bottoms and supports of the house; As when a person denies the Godhead of Christ, redemption by Christ, salvation by Christ. Or Reductively: As when the error overthrows that which being denied and overthrown, the foundation thereupon, and thereby, is by an inevitable necessity also denied and overthrown; or maintains that which being maintained, a fundamental truth must necessarily and unavoidably be subverted: As if any person should maintain, humane satisfactions to be sufficient to merit and procure salvation: this error would necessarily subvert man's salvation founded upon the merits of Jesus Christ only. 3. If the erroneous opinion be against any one particular doctrinal necessary truth, even that particular error will amount to heresy: Indeed number (if I may so speak) is requisite to apostasy, but any particular necessity of a truth to our salvation (if opposed) is sufficient for heresy: The Apostate turns his back from the whole truth, the Heretic grapples with some truth, but denies other truth: And therefore though a person still retains an assent consonant to many truths, nay to most truths, nay to all except one necessary truth, yet if his erroneous opinion be subversive of that one, his error will come to heresy. 4. To make the erroneous opinion to be heretical, it is necessary (as to the person who holds it) that he be a professed Christian, one who is vinculo fidei obstrictus, as some do word it: It is a question put by Schoolmen and others, whether Infidels, Pagans, and Jews, who hold opinions contrary unto, and subversive of the faith, are to be reputed Heretics? Unto which it is answered, that one may be styled heretical, either, 1. Materially, as when his opinion for the matter and substance of it, is contrary to the faith, and subverting of the foundation; 2. Or else formally, as when not only the substance of the opinion is heretical and opposite to the Christian faith, but also it is maintained by one who hath formerly engaged himself to the profession and maintenance of the faith; In the former consideration, Infidels and Jews may be reputed Heretics; but in this latter consideration, only he is so to be reputed, who was reckoned amongst the number of Christians professing the faith: If the Infidel and Jew deny Jesus Christ to be a Saviour of sinners, though this be a great sin, yet it is not (strictly considered) an heresy, because neither the one nor the other ever embraced or professed the Gospel: But if a Christian professing the Gospel doth this, in him it is heresy. 5. But lastly, to make up heresy, there must be obstinacy or pertinacy joined with that erroneous opinion which is contrary to the faith: He who is an Heretic must adhere or inhere, he must obstinately adhere or cleave unto his erroneous opinion: I confess that it is a very quick case, Whether pertinacy be so essential to heresy, that the opinion cannot at all be reputed heretical, unless the professing Christian (who holds it) appear obstinate? Concerning which case I will only deliver my opinion (submitting it to better judgements) that where the erroneous opinion doth ex natura opinionis, appear grossly and notoriously exitious to the rasing of the foundation, it is heretical; A denying of Jesus Christ to be the Son of God, or a denying of salvation by him, such an opinion in the very nature of it is pernicious, ruinous, and damnable: yet ad plurimum, and in the ordinary way of discovery and process with Heretics, I humbly conceive, that pertinacy must be an ingredient to constitute the person to be heretically erroneous: And therefore in this point of Heresy and Heretics, Divines do distinguish inter Infidelem, and dubium in fide, and Haeretico credentem, & Haereticum. There is Infidelis, one who never entertained or professed the faith, yet is obstinately and most violently carried against it. This man may be a persecutor, but he is not an Heretic, notwithstanding his opinion, and notwithstanding his obstinacy. Again, there is dubius in fide, one who is doubtful in the faith: one who is wavering and reeling (anceps & fluctuans) his anchor doth not fasten, he is not quite on, nor quite off, but staggers and totters: the equal apprehensions of truth and falsehood do so poise and balance the one against the other, that he comes not up fully and determinately any way: Now although some do affirm, that even dubius in fide is Haereticus, yet I dare not to assert it; Thomas the Apostle did dubitare in fide, he was Incredulus, yet surely not Haereticus; Indeed as Austin speaks, he who doth dubitare doth errare: for the man doth err who approves falsehood for truth, or disallows truth for falsehood, or takes uncertain things for certain truths, or certain truths for uncertain conjectures: error here is, but not heresy. There is also Haeretico-credens: one who is rolled up, wriggled in, packed up into a dangerous error: misled, seduced, follows his leader: holds that which really is contrary to the faith, and destructive: yet not out of obstinacy of mind, but upon an imagination of truth: not out of deliberation, but by surreption; he is utterly deceived by taking upon trust: his erroneous opinion is not fortified with pertinacy, but only crept into him by his simplicity; And therefore being candidly dealt with, and being admonished, he contends not, but yields, and wheels about to the truth: as the bow when the string is taken off returns to its own posture again, so upon admonition the seduced person quits his error, and submits to the faith. But then there is Haereticus, the very Heretic; and he is one who doth not only (malè sentire) err in his opinion, but also doth (fortiter tenere) obstinately maintain that error: he doth not only hold (fidei oppositum) that which is contrary to the faith: but also he doth hold the same (animo opponendi) with a pertinacious spirit: There is in him definiendi temeritas, & tuendi perversitas too; But here now falls in that difficult and knotty question; namely, when a person is to be reputed obstinate or pertinacious in holding an error contrary to the faith: The Apostle, I think, resolves us in this, where he saith, An Heretic after the first and second admonition, reject. So then, when Titus 3. 10. there is a due proposal of the truth manifestly revealed in the Scriptures, and yet the erroneous person adheres unto his error our of a very pravity of mind, and will not suffer his understanding to be captivated unto the truth, this person is pertinacious in holding of his erroneous opinion, and is manifestly an Heretic. Beloved! when an erroneous person maintains his opinion contrary to clear light, so that he must necessarily deny the truth of God or revoke his error: or when he cannot maintain his wicked error, but he must necessarily overthrow some other article of faith, which yet he would not do: or when the person cares not to trample down another truth to uphold his error against a former truth, makes one article a footstool to pull down another; or when the person steps from one error to a more gross one, cares not what error he plungeth himself into, so that he may maintain his error: or when all solid reason is silenced; nay, if reason and conscience might speak, they do (concurring with the truth against his error) secretly condemn him, and having nothing to reply, he falls unto proud scorns, bitter virulencies, miserable shifts; surely such an erroneous person is obstinate and pertinacious in his corrupt opinion. And thus briefly for the first question, which contains the Nature of Heresies. I now come to handle the second particular, which respects the Danger of Heresies. 2. Of the Danger of Heresies. That heresies, or erroneous doctrines and opinions are dangerous, cannot be so much as a scruple to any Christian upon the earth, unless he be turned into an Heretic or into an Atheist. For, First, the Scriptures do in terminis charge sin, and perniciousness, and damnation upon them. S. Paul reckons up heresies amongst those works of the flesh which shut persons out from inheriting the Kingdom of God, Gal. 5. 20, 21. And Saint Peter calls them pernicious and damnable, and such as bring swift destruction: and speaking of the Authors of them, he saith, that their damnation slumbers not, 2 Pet. 2. 1, 2, 3. A man's opinion makes him sinful, as well as his practice; and a man may be damned for a corrupt opinion, as well as for a corrupt conversation. I will not put it to a dispute, whether a sin against the rule of faith may not (caeteris paribus) be far more sinful and damnable than the sin which is against the rule of life? But let it (for the present) suffice, that if heresies and heterodoxies be such sins, be such locks as can shut up the gates of heaven against a soul: If they be such bars as can break up the doors of hell, and bring damnation: surely that man is not himself, who doubts whether they be dangerous or no. Secondly, let us consider unto what dangerous things, heresies and corrupt doctrines are compared in Scripture, and by what dangerous creatures heretics and false teachers are expressed, by them you may judge whether heresies are dangerous yea or no. 1. For heresies, they are compared in Scriptures sometimes to a Gangrene or canker, 2 Tim. 2. 17. Their word will eat as doth a canker: The canker is an invading ulcer, creeping from joint to joint, corrupting one part after another, till at length it eats out the very heart and life. Sometimes to a shipwreck, 1 Tim. 1. 19, 20. Hold faith and a good conscience, which some having put away concerning faith have made shipwreck: In what a condition are the miserable passengers, when their ship is split asunder by the Rock? All their goods are lost, and all their lives too. Christ calls them leaven, Paul calls them a bewitching: Learned writers call them a leprosy, poison, fire, a tempest, our text, a flood. 2. And as for Heretics, they are expressed by creatures very dangerous and hurtful; sometimes they are styled foxes, Cant. 2. 15. The foxes which spoil the grapes; sometimes they are called dogs, rending dogs, Phil. 3. 2. Beware of dogs, beware of the concision; sometimes they are styled wolves, grievous wolves which devour the flocks, Acts 20. 29. Sometimes they are in effect called very mountebanks, and cheaters, such as beguile unstable souls, etc. Thirdly, Jesus Christ, and his Apostles do give special charges and caveats against them, to take heed and beware of them, which they never would have done, had they not been dangerous, Mark 8. 15. Beware of the leaven of the Pharisees, Matth. 7. 15. Beware of false Prophets, Matth. 24. 4, 5. Take heed that no man deceive you, for many shall come in my name, saying, I am Christ, and shall deceive many, Phil. 3. 2. Beware of dogs, beware of evil workers, beware of the concision, 2 Pet. 3. 17. Beware lest ye also being led away with the error of the wicked, fall from your own steadfastness: Certainly all these things do clearly prove that there is a danger in them. But that is not all: danger is not all, there is yet more than mere danger in them, which will appear in the resolving of the third particular. 3. The greatness of danger by Heresies. Heresies are the greatest and highest of dangers to the Church of Christ: you will imagine that the sword, and prison, and exile, and dispersion, and spoiling, and torments, and tortures, and the most cruel deaths which befell the Church in the Primitive times, were extremely dangerous, and so they were; but yet not half so dangerous as the floods of heresies and corrupt opinions are. The Church ever gained by the former, grew more in purity, in unity, in prayer, in zeal and courage: But did it ever get so by heresies and erroneous doctrines? Unless by accident, and after much striving, and physicking for recovery. I will go no farther than the Text itself, to set out unto you the exceeding mischief & danger which comes by heresies and erroneous doctrines. They are in the Text styled a flood cast out of the mouth of the Serpent: Now seriously consider, 1. They are a corrupting and defiling flood; Any flood is so, it presently defiles the pure waters, spoils the grounds, leaves filth and slime and mud behind it: But surely a flood that comes out of the mouth of a poisonous Serpent is so: And there are 4 precious things, which wicked errors or heresies do poison, corrupt, and defile. The first is, the souls of men: And is there a more noble and choice thing in man, or belonging to man then his soul? Our soul is of more value than all the world: But heresies and wicked doctrines corrupt the soul, nay many souls: It was the heavy Indictment against Babylon, that in her were found slaves and souls of men, Rev. 18. 13. Heretics in one place are called Merchants, (making merchandise of you with feigned words, 2 Pet. 2. 3.) In merchandizing there is something bought for a certain price: In this merchandise, the souls of people are bought for feigned words, for base metal, only for a corrupt error: Every heretical opinion buys a soul, or stabs a soul. It stabs the soul of him that maintains it, and still it trade's on to murder more souls: It lifts off the soul from the foundation upon which the salvation of souls is built. What will become of an house whose foundation is removed? And what will become of a soul whose bottom for salvation is denied and rejected? Damnable heresies make us to deny the Lord that bought us, 2 Pet. 2. 1. Oh what is this! what will follow upon this, when a poor sinner comes to deny the Lord jesus who bought him! The second is, the leading faculty of the soul: There is more danger to corrupt a Captain, then to corrupt many private Soldiers, and most danger to corrupt a General, who leads the whole Army: It is capital in some places, and at some times, to cast poison into the spring; this will poison all the streams: Heresies corrupt the great leader of the whole soul: The judgement of man is the General, the Admiral, the Shepherd, the Overseer, the Guide, the Eye, the Primum movens for the rest of the spheres in man; If the light in man be darkness, how great is that darkness? If the judgement be infected, how dangerous is that infection? Beloved! If there be the darkness of ignorance from inapprehension in the mind, the soul hereby is in an ill case; If there be the darkness of misapprehension by error, it is in a worse case; But when that misguiding error befalls the leading faculty of all the soul, and this error falls point-blank against a truth necessary unto the man's salvation: and moreover this error is stiffly adhered unto by that leading judgement: it doth misled, and it will misled: Oh now in what a desperate condition is the whole soul hereby? If it doth not recover of this error, it dies for it, and it can never be recovered, till the judgement be altered; And when will that judgement be altered, which perversely affronts and rejects the light of truth, which only can carry it off? The third is, the most active faculty of the soul; they do defile and corrupt the conscience: Now this is amazedly dangerous. A wicked error is blinding, whiles in the judgement only: but it is binding when it slips to the conscience also. It is a wrangling Sophister in that, but it is a working jesuite in this; Diseases falling amongst the vital spirits, are most quick, and most dangerous; Errors are never more pernicious, then when they drop into the conscience: for whatsoever engageth conscience, the same engageth all, and the utmost of our all: If the conscience of man be made a party against the truth, now all that a man hath, and all that a man can do, will be made out against the truth too: Now the person will with Paul grow mad, and desperate against Christ: for Paul being engaged by an erroneous conscience, consents to the death of Stephen, yea could he (in that condition) have met with Jesus Christ himself, he would have done the like against him. The fourth is, The conversations of men: Heresy is seldom or never divided from Impiety; Hymeneus, who 1 Tim. 1. 19 made shipwreck of faith, made shipwreck also of a good conscience: Those whom Paul called dogs, he also calls evil workers. And in another place, speaking of Phil. 3. 2. Tit. 1. 15, 16. some whose minds were defiled, he adds, and reprobate to every good work. Our Saviour speaking of false Prophets, saith, you may know them by their fruits: The lives of men are consonant to the judgements of men: Truth and goodness are reciprocal, and so are falsehood and wickedness: The doctrine of faith is a doctrine of holiness too: And the doctrine of lies, is the doctrine of profaneness too: He who falls from truth to falsehood, will quickly fall from piety to wickedness: Truth is of a reforming virtue, as well as of an informing nature: It salts and seasons heart and life both: but that error which putrifies the heart, will putrify the life also: the plague will at length rise and break out into bla●es and botches. They who writ the story of the Anabaptists, begin Sleid. etc. it with error in their judgements, but end it with wickedness in their practices: And Cyprian writing long since of Novatus, (that pestilent Heretic) saith Epist. 49. ad Cornelium. thus of him: That he was (rerum novarum cupidus) one who itched after new notions; (avaritiae inexplebili rapacitate furibundus) and beyond measure covetous, (arrogantia & stupore superbi tumoris inflatus) intolerably proud; (curiosus semper ut prodat) no man so prying, no man so treacherous; (ad hoc adulator ut fallat) he would commend you before your face, but cut your throat behind your back; (nunquam fidelis ut diligat) as false a person as lived; (Fax & ignis ad conflanda seditionis incendia, turbo & tempestas ad fidei facienda naufragia, hostis quietis, tranquillitatis adversarius, pacis inimicus) a very firebrand, cared not what became of truth or peace, turned the world upside down, so that he might carry on his opinion. The Apostle speaking of Antichrist (who is the Antesignanus of all Heretics) calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that man of sin; no such sinner as he: Lyranus expounds it, one totally given up to sin; and Theophylact, the ringleader of sin: And truly, it is most just with God to give them up to corrupt lives, who rejecting his truth, have given up themselves to corrupt errors and lies. 2. Heresies are a drowning and overwhelming flood: a flood (you know) is such a collection, such an heightening confluence of waters, as swells the rivers above their bounds, and lays all under water. Now there are three things which heresies do overwhelm. See 2 Pet. 2. 2. One is, the glory of all glories: the glorious Name of God, the glorious Name of Christ, the glorious Name of the holy Spirit, the glorious name of divine truths, Heresy turns the glory into a lie: It gives God the lie, and Christ the lie, and the holy Ghost the lie; For it gives truth the lie, the Scriptures the lie, which are the glory of God, and Christ and the holy Spirit. He who makes the Word of God a liar, makes God himself a liar; O sirs! what is God without truth? and what is all the goodness of the Gospel without truth? and what is all the fabric of man's salvation without truth? Truth is as it were the pin, the clasp, the knot that ties all; pull out that, untie and break that, the excellencies of God, the glories of Christ, the sweetness of promises, the souls of men, the salvation of men's souls, all are dashed, are broken, are gone: And such work doth heresy make, it doth dissolve the bond of all glory; yea, it doth resolve God into worse than nothing: No God is better than a false god, there is an open or secret blasphemy in all heresies: No man can contemn the truth of God, but in that he must likewise condemn the God of truth. The second is, the glory of Religion: Religion is clipped and darkened: It grows low and beggarly, when it is patched with error: It is a debasing of the gold to marry it with any metal of a courser birth; All Religion is by so much the more excellent, by how much the more of truth it hath; but when once it is adulterated, when once it is tainted and leavened with damnable errors, now the silver is become dross, the glory is departed from it: when a Religion is like the feet of Nebuchadnezars image, which were part of clay, and part of iron, now it becomes low and contemptible: If the mixture of humane inventions abates of its glory, what an impairing is the mixture of corrupt, and poisonous, & faith-subverting doctrines? The third is, not only the dignity, but also the very vital entity of a Church: Truth is the soul of that body, and falsehood is death unto it: Schisms do it much hurt, but nothing like vile doctrines: Schisms do only rend the coat, but Heterodoxies do rend the heart: those pluck up the fence, but these pull down the building: those do tear away the children's lace, but these do bereave the children of their bread: those are a turbulent sea, these are a dead sea: those do scratch, but these do kill: Men talk much of un-churching, and of Antichrist, and limbs of Antichrist, but a Church is never more near to give up the ghost, then when it is most near to give up the truth: It is never nearer to be un-churched, and to be essentially Antichristed, then when the truth fails, and when abominable heresies and corrupt doctrines swarm in it: Mark seriously that place in 1 john 4. 3. Every spirit that confesseth not that Christ is come in the flesh, is not of God, and this is that spirit of Antichrist: I, this is that spirit of Antichrist. The spirit of error and false doctrine, this is that spirit of Antichrist. 3. Heresies are a suddenly rising flood: A flood is no sober or quiescent puddle, no grave or slow-paced river; but it is a quick and extemporary collection and inundation: And truly herein lies the greatness of the danger unto a people and Church by heresies, that they are quickly conceived, and quickly brought forth: quickly born, and quickly thriving: though truth gets on very slowly, by reason of that incapacity of the judgement for supernaturals, and by reason of that natural opposition in man to the things of God, and by reason of the subtle interposition of the Prince of darkness, who blinds the minds of men, lest the light of the glorious Gospel should shine unto them, yet erroneous and false opinions do break out with ease and spread swiftly: they are like the plague which is a flying arrow: there needs no preparation of the ground for nettles; if the seeds do but drop down, you may soon have a full crop: yet the ground must be prepared again and again to receive good seed: the hearts of men are naturally disposed to suck in errors, as they are to send out wickednesses: the tinder is so prepared to catch the fire, that it is but the striking of the flint, and the work is done; The Scriptures do compare false doctrines to leaven, O how fast doth a little leaven sour the lump? Paul wondered that the Galatians were so soon removed to another Gospel, Gal. 1. 6. The good man slept but one night, and the field was sown all over with tares by the wicked and envious man: How quickly did the world turn Arian? How suddenly did the Anabaptists endanger Germany? The Vines which have been some months in growing, are in very few hours torn down and destroyed by Foxes and wild Boars. Now if erroneous doctrines be in themselves so highly pernicious, and in their operation so speedily diffusive, then certainly they are of all other things the most dangerous to the Church of Christ: A plague which suddenly infects many families, is therefore the more dangerous: and heresies which can suddenly infect many souls, are therefore the more dangerous evils. 4. Heresies are an increasing and swelling flood: A flood at first makes the river only to look big, and to run a little thicker and faster: but after a while it causeth the river to be unruly, to break in pieces, to superabound, the waters contribute on every side, and at every corner, to raise and mount it, so that there is no passing: False doctrines at first seem to be modest, they will be but scruples and quaeres, and then they come to be probabilities; and then they come to be Like the spreading Leprosy. tolerable conclusions; and then they rise to be unquestionable tenets: and then fit to be made public articles: and then necessary to be held; and then the contrary not to be maintained or spoken for, nay to be disdained and reproached. But this is not all neither: For as false opinions rise thus and increase in their direct line of particular magnitudes, by way of intention: so do they likewise enlarge themselves in divers breadths by way of extension: They are like circles in a pond, one circle begets another, so doth one heresy beget another, a lesser begets a greater. As one moral sin is but a stair to step down lower, so this intellectual sin of heresy, it is but a stair to help up to higher and worse errors. If you will consult Historical Antiquity, it is wonderful to behold the great flames bred out of small sparks: what monstrous opinions have been built upon errors which seemed but little at the first: how one error hath hatched a greater: they who writ of them can distinctly tell us where the man was first planetstruck, (what his first error was) but after a while they are non-plussed in the account, the number of errors have doubled & trebled; such a maze and labyrinth is error; It is like a whirlpool which first Dato uno absurdo, mille sequuntur. sucks in one part, and then another, and never defists until it draws in and plungeth the whole body. Besides ancient examples, we may see this swelling growth of erroneous opinions in the Church of Rome, where one error still advanced to more errors, and those again to higher errors, and these still running on, until a general corruption ensued from all the particulars: compare the first defections and corruptions with their last and present, how little then, how total now, how particular then, how universal now, and you will easily acknowledge what increasing floods erroneous opinions are; The points at first were rather about private interests of precedency, but they have been so increased unto all doctrinals, that they are scarce sound in any: Their errors about the Scriptures, and Traditions, and the offices of Christ, and humane satisfactions and merits; and invocation and adoration of Saints; and of justification and faith, and good works, and freewill, and Sacraments, etc. are evident to all the world: I could give unto you an instance also in the Anabaptists in Germany, whose first Author there (saith David Chytraeus in his Dedicatory Epistle to Ericus King of the Swedes) was Nicolaus Pelargus Cygneus about the year 1523. his erroneous doctrines though bad enough, (for they were laid in the contempt of the Ministry of the Word and Sacraments, and rejection of the Civil Magistrate, and in nova ac coelesti luce immediate accensain cord (as my Author expressly relates) yet were not formerly so numerous, but when these opinions descended unto Thomas Munzerus and Andrea's Carolostadius, now they began to swell both in the quantity of the opinions, and in the vast number of disciples too. Lambertus Danaeus in his Annotations and Explications of Saint Augustine's Book De haeresibus & quod vult deum, adds to that account, the many derivations and enlarging propagations of heresies from age to age: showing exactly the several heresies flowing from some one capital and original heresy, as from Simon See his Arborem Haerescón, as himself styles it. Magus' heresy: and from that of Valentinus, and that of Cardo, and that of Artemon, and that of Novatus, and that of Arius, etc. In which elaborate work of his, you may read of such a strange growth of heresies, that they never left multiplying and breeding, until they had (as much as in them lay) overthrown and cashiered every person in the Trinity: All the Scriptures, Law and Gospel; every distinct moral commandment, every particular article of faith, every Ordinance of Jesus Christ, Preaching of the Word, Baptism, Lord's Supper, etc. There are 4. general heads unto which (usually) we reduce Christian Religion: 1. To the Decalogue of the Law. 2. To the symbol of faith. 3. To the Lords Prayer. 4. To the Sacraments. And that learned * See him in ●pusc. indice tertio. p. 142. etc. printed at Geneva M. D. LXXXIII. in folio. Author doth by name instance the several heretical and erreonous teachers who have invaded every one of these, and in every particular comprehended in them: By all which, it doth most clearly appear how dangerously mischievous heretical opinions are to the Church of God. 5. There is one thing more which I would add in the last place, by which it shall be manifested, that these heretical opinions are more dangerous than any other floods, and that is a divers quality in them: other floods are quickly up, and quickly down: although they grow high and perilous, yet there is a sudden transiency in the height and peril: their principles are unconstant though violent, and being spent, these ordinary floods sink and famish for want of supply and feeding. But the floods of false and erroneous doctrines are such, as quickly rise, but do very slowly abate: They are in this respect worse than the great deluge in the days of Noah, which continued many months, but then did slack and sink, and fell quite away. It is not so with heretical errors, but they are like diseases which come upon us flying, but go away from us creeping: some erroneous opinions have been kept up for forty years together; nay above 100 years together: some of them 300. years: nay, some of the Antichristian heterodoxies have been kept up above a 1000 years together. O Brethren! men do extremely dote upon their own fancies, they are exceedingly pleased with their own brats, especially with the new conceptions of their own minds, they dearly like them, and love them, and foster them: For one Heretic who hath been poisoned in his judicials, you may find a thousand of others converted and reduced who have only been stained in their morals: Heresy, or the heretical opinion is stilted up by all the parts, arguments, shifts, learning of carnal reason; and it is born up by an haughty, and disdainful, and proud spirit; and it is so fallacious and fraudulent when you come to handle it, & (which is not the least) it is so rammed in with obstinacy and peremptoriness, that it is almost a miracle to work effectually upon an Heretic. Every Heretic is odiously proud: All other men who descent from him, are far below him; and one saith very truly, That no proud man can endure to be accounted a fool or a knave: So simple as to be deceived, or so base as to deceive: one of which the heretic thinks he must take to his share, if at any time he recants his heretical and seducing doctrine. I should now come to show unto you the reasons why Satan makes use of this dangerous flood against the Church, and why especially at some times more than other: He well knows that there remains in professing Christians many advantages for him as to erroneous opinions, much ignorance, much pride, and self-conceitedness, much itching vanity, much vain glory, much fraternal envy, much carelessness and inadvertency, etc. but I must wave this, and conclude all with some seasonable applications unto ourselves. Are heresies, erroneous and false doctrines such a dangerous Use 1 and pernicious flood to the Church of God? Is there so much sinfulness in them? so much dishonour to Christ? so much injury to the truth of God? so much hazard to the immortal souls of men? O then, what just, what sad, what singular cause have all of us (this day) to enlarge our tears and humiliations? There are many floods which do call for our tears: 1. The flood of innocent blood in Ireland. 2. The flood of cries from poor widows and orphans. 3. The flood of needy and wounded soldiers; and there is yet another flood, a worse flood, the flood of heresies and blasphemies: one deep calls for another, the flood of wicked and ungodly opinions doth call earnestly for a flood of sorrow and lamentation. We are (by God's mercy and goodness) indifferently rescued from the cruelty of Dragons; O but now we are as much endangered with the flood of the Serpent: the bodies of people are (in some good measure) secured from the edge of the sword: but what of this, whiles the souls of people are hazarded with the poison of errors? If the danger flies from the body to the soul: if the corporal danger be exchanged into a spiritual danger, where is our happiness, what is our safety by this? Beloved! there are 4. notable reasons of our most Note. solemn humiliation for the spiritual wickednesses, for the false and abominable doctrines, which (like a flood) are now overflowing this Nation. 1. The account or height of some of them: They amount to no less than execrable blasphemies: to ignominious, contemptuous, disgraceful reproaches of God, and Christ, and the holy Scriptures: Believe me, blasphemy is a daring sin: It presseth very close and too sore upon God: He that blasphemeth the Name of the Lord, he shall surely be put to death, Leu. 24 16. The words according to the original are, He that strikes through the Name of Jehovah: Blasphemy is that bold sword which is hacking of God himself, which is as it were cleaving of him asunder: The Schoolmen tell us, that blasphemy breaks out 3. ways. 1. Cùm attribuitur Deo, quod ei non convenit, when we affirm that of God, which is unbeseeming of God, which is incompatible with his holy and divine Nature: As to make him a creature, or a liar, or cruel, unjust, unmerciful, sinful, or the cause of sin. 2. Cum à Deo removetur, quod ei convenit: when we deny that to God, which indeed belongs to God: It is called blasphemy in the King of Assyria, when he said, that the Lord was not able to deliver Jerusalem out of his hand, 2 Chron. 32. 17. 3. Cum attribuitur creaturae, quod Deo appropriatur: when we put that upon a creature, which is proper to God: Thus when the Israelites had made a molten Calf, and said, This is thy God that brought thee up out of Egypt; it is added, and they wrought great provocations, Nehem 9 18. In the Hebrew it is, and they committed great blasphemies. Now compare this short discourse of the kinds of blasphemies, with the many expressions let fall in the speeches of some, and set down in the writings of others, and then judge whether some of our modern errors rise not as high as blasphemy. Viz. 1. That God is the Author of sin: Not only of the actions unto which sin doth cleave, but of the very sinfulness itself: of the ataxy, pravity, irregularity. 2. That the Saints in this life are fully perfect, as omniscient as God. 3. That the fullness of the Godhead doth dwell bodily in every Saint, in the same measure as it did in Christ jesus, whiles he dwelled here on earth. 4. That when the fullness of the Godhead shall be manifested in the Saints, than they shall have more power than Christ had, and do greater works than he did, and that then they shall have divine honour. 5. And one hath been complained of, for saying, that Jesus Christ was a Bastard. 6. Another, that himself was jesus Christ, the Messiah. 7. That jesus Christ is not God essentially, but nominally. 8. That his humane nature was defiled with original sin as well as ours. 9 That he is not of an holier nature than men. 10. That it is as possible for jesus Christ to sin, as it is for a child of God to sin. 11. That there is no such thing as the Trinity of Persons. 12. That the Scriptures are but of an humane invention, a mere shadow, a false History, and ought not to be the foundation of any man's faith, more than the Apocrypha, and other Books, etc. When Hezekiah heard the blasphemies of Rabshekah, he rend his clothes, and covered himself with sackcloth, and went into the house of the Lord, and sent to the Prophet Isaiah, saying, This is a day of trouble, and of rebuke, and of blasphemy: That day of blasphemy was a day of trouble and vexation to him: though the blasphemy was from an Assyrian, yet it was a day of trouble to him; and what should the day be unto us, when it is a day of many blasphemies, and that not from professed Assyrians, but from professing Christians? what Christian can hear, can bear such indignities and reproaches cast upon his God, and his Christ, without a bleeding and rising spirit? II. The breadth or number of false and erroneous opinions: so many, so grievous, as quis fando temperet à lachrymis? verily they grow so thick, so abundant, that they will leave us neither Church, nor State, neither Ministry, nor Ordinances, neither duties, nor worship. There are some who have printed large Catalogues of them, I will but pick a few of the more notorious of them, and spread them before you this day, viz. 1. The Scriptures of the Old Testament do not bind us Christians, nor those of the New neither, any farther than the Spirit (for the present) reveals unto us, that such a place is the Word of God. 2. That God never loved one man more than another before the world, and that the Decrees are all conditional. 3. That there is no Original sin. 4. That the will of man is still free, even to supernaturals. 5. That the Saints may fall totally and finally from grace. 6. That Christ died alike for all: yea, that the salvifical virtue of his death extends to all Reprobates, as well as to the Elect: yea, to the very Devils as well as unto men. 7. That Jesus Christ came into the world not for satisfaction, but for publication: Not to procure for us, and unto us the love of God, but only to be a glorious publisher of the Gospel. 8. That God is not displeased at all, if his children do sin; and it is no less than blasphemy for a child of God to ask pardon for his sins. 9 That Sanctification is a dirty and dungy qualification. 10. That the doctrine of Repentance is a soul-destroying doctrine. 11. That fastings and humblings are legal and abominable. 12. That the souls of men are not immortal, but mortal. 13. That there is no heaven, (to crown the godly) nor hell (to torment the ungodly.) 14. That Civil Magistracy is Antichristian; and but an usurpation. 15. That the whole Ministry of the Land, as to their present Ordination and standing, is Antichristian. 16. That it is as lawful to baptise cats and dogs, and horses, (which some have done for some of them, if not for all and more) as it is to baptise the infants of believers. 17. That there is no true Ministry, etc. this day in all the world; nor was since the general Apostasy, which (they say) began since the death of the last of the Apostles. 18. That there will be none neither until some Apostles be raised up and sent: and when those Apostles come, than there will be true Evangelists also, and Pastors, and not till then. Harken O people, and judge O Christians, whether the Serpent hath not cast out his flood amongst us! Judge whether the errors in our times do not call for more high thoughts, and more deep tears! III. The length or peril by all these: If the peril were confined only to the souls of them who are the craftsmen and founders of these opinions, yet even this should move us to lament; but the flood is running, the water is spreading: The plague is not only begun, but wasting: the contagion grows to be general: It is got into the City, into the Country, got into that (other) chief University: the poison is dropped into the springo: It is got into many leaders of the people, who do themselves err, and cause others to err, It breathes, and walks, & rowls up and down. It is spreading over the whole Kingdom: It surpriseth place after place, infects family after family: The sword of late was not so swift to conquer bodies, as errors now are to poison souls. Truly Sirs! If blasphemies against God, if reproaches against Christ, if decisions against the holy Ghost; If contempt of the Scriptures, if vilifying of the Ordinances of Christ, if obloquys to our holy profession, If the eternal hazard of souls, if all these cannot affect us, afflict us, I know not what to say unto you. iv The special engagements which are upon us all, to lay all these things with sorrow to our hearts. Beloved! we are christian's (let others think of us as they please) we are covenanting Christians, (let others deride this as they list) and we are, or should be penitent Christians (let others be what they please) now. Consider us as Christians, we take ourselves to be the children of the true and living God, and profess ourselves to be the members of jesus Christ; The faith of Christ is delivered unto us: we are entrusted with it, we are responsable for it: we are to be zealous for it. How then can we suffer our God, our Christ, our faith, to be thus dishonourably injured and abused, and not be troubled at all! Consider us as covenanting Christians: so we have every one of us bound our souls to God, (can any mortal creature here release us?) we have lifted up our hands to the most high God (in our several places) to extirpate heresies and false doctrines. Yea, consider us as penitent Christians: fasting Christians should be so, they should be mourning Christians: And Christians who penitentially mourn, will mourn for the sins of others, as well as for their own sins. And they will mourn most, when God is dishonoured most: and can God be more dishonoured, then by blasphemies and damnable heresies? Put all these together, and then consider whether these sins of heresies and blasphemies should not wound our souls with grief, which have wounded our God with so much dishonour? But I pass from this Use of Humiliation, unto a Use 2 second Use, which shall be for Exhortation; and it is this; Since there is such a flood cast out of the mouth of the Serpent to carry away the woman, let us carefully improve the following words in the Text [And the earth helped the woman, and opened her mouth to swallow up the flood:] Before I distribute my Exhortation, let me premise a distinction or two. There is a twofold opening of the mouth concerning this flood: One is to speak for damnable errors and opinions and such as vent and maintain them; O that the mouth of any Christian should ever open itself in the behalf of those who dare open their mouths in blasphemy against their God and Christ! Should the welfare of a corrupt and poisonous seducer be dearer to thee, than the glory of thy God, than the truth of thy Saviour? But there is another opening of the mouth, and that is against damnable errors and blasphemies: we can do nothing against the truth, but for the truth, saith Paul: Contend earnestly for the faith once delivered to the Saints, saith jude: Hold fast the faithful Word, for there are many unruly and vain talkers and deceivers, whose mouths must be stopped, who subvert whole houses, etc. So the Apostle in Tit. 1. 9, 10, 11. Again, there is a twofold swallowing up of this flood; one by way of impression and furtherance, of imitation and countenance: as when the fish doth swallow the bait: too many swallow up the flood in this sense: The Prophets prophesy falsely, and my people love to have it so, Jer. 5. 31. There shall be false teachers, who privily shall bring in damnable heresies, and many shall follow their pernicious ways, 2 Pet. 2. 1, 2. Another is by way of hindrance and repression, so as to make the danger of this flood to sink and cease; O bring in your help, bring it in fully, bring it in speedily (thus) to swallow up the flood: Believe it, if you do not carefully swallow up this flood, this flood will ere long swallow you up, and the Kingdom too. Now there are two sorts of men especially, who may help, and who ought to help to swallow up and suppress the present flood of heresies and blasphemies. 1. You (Right Honourable!) and the rest who are Christian Magistrates. It was but the scornful speech of Tiberius, that the gods alone must remedy the injuries offered unto them: O no! you are custodes utriusque tabulae: you are designed to be Nursing Fathers: you have received the sword to be a terror to the evil. Pious and learned Amesius, speaking to that question, Whether Heretics are to be punished by the Civil Magistrate? Answers thus, Magistratus locus & officium postulat ut reprimat improbos turbatores In cas. consc. l. 4. c. 4▪ q. 6. gladio, vel potestate publica & externa si opus fuerit: It is his place and duty to repress them, and restrain them, if they be noxious and turbulent: yea, and he adds more than every one will be patiented to hear: namely, that if also they be manifestly blasphemous and pertinacious, they may be cut off supplicio capitali: according to that in Levit. 24. 15, 16. But I will not fall upon the discussion of that at this time: all that I would humbly suggest unto you, is this, That you may help against this dangerous flood 9 ways. 1. By a peremptory abhorring, and crushing of that floud-begetting maxim, viz. a Catholic liberty and toleration of all opinions: There was a Religion (as one once spoke before you) omnium Deorum, of all Gods amongst the old Romans: and there is a Religion omnium Sanctorun, of all Saints now amongst the Papists: and if the Serpent could but wriggle in a Religion omnium opinionum, of all opinions amongst the English, he needs to desire no more: If men can step from one Religion to all, they will soon fall from all Religion to none. 2. By a public declaration against all heresies and blasphemies, known to be spoken and printed; When Ostorodius and Vaidovius started out their Socinian Heterodoxies in the Low-Countries, the State's General packed away those seducers with exile, and publicly condemned and committed their pestiferous books to the fire. 3. By making some standing Laws against such opinions, which can be proved to be heretical and blasphemous; Serviunt reges terrae Christo (saith one) etiam leges ferendo pro Christo. 3. By setting up your Church-Discipline with full power, that so it may reach these heresies and blasphemies, which (if any sins) than they do plainly fall within the Verge of it: If the discipline were fully and generally established, you should not have an heresy or blasphemy, or any erroneous opinion creeping out in any part of the Kingdom, but there would be a timely discovery of it, and likewise a spiritual remedy to recovererring persons, and to prevent their further spreading. 5. By encouraging and heartening the godly, orthodox painful Ministers of the Gospel, in their asserting and vindicating of the truths of Christ: and in their oppugning of wicked, dangerous and damnable opinions: Not suffering (therefore) to be snibbed, abused, reviled, scorned, slandered, disturbed, hazarded, because they do oppose the adversaries of truth, and those Serpents which do cast out floods amongst us: why should the Shepherd be discouraged, because he keeps off Wolves from the sheep? or any man be checked, because he would quench the flying fire? 6. By using your prudent Authority, in a timely causing to be sent forth faithful and able Ministers, such as are throughly tried, and well approved to be sound in the faith, and skilful to convince gainsayers and seducers; The more you help truth, and the servants of truth, the more help do you therein contribute against errors, and the enemies of truth: No better help against darkness, then light. 7. By a tender and watchful eye unto the Universities, one of which is lately fallen into your possession: take care it may not fall into the possession of any seducers: you have heard (I doubt not) of a late Disputation in Oxford; where some body undertook to maintain (besides in private) divers strange and dangerous opinions in public; I humbly entreat you to take care, that the Serpent gets not in his body, before there be any planted to bruise his head: Truth by right is the firstborn, and should first inherit: do not put the truth to play an after game with error; Other Garrisons, if lost, may easily be reduced: but that which is surprised fast by error, is not so easily recovered. 8. By enjoining a solemn day of Humiliation through all the Land, for the dishonours redounding to God, and Christ, and the Truth, by the present errors, heresies, blasphemies; You did so lately for the floods of rain which endangered the Com: O that it might seem good unto you so to do, for the flood of errors which endanger souls! This humble request I presume to leave with your pious zeal and prudence. 9 By using you Coercive power with such methods and propertions 〈◊〉 the real safety of truth and souls doth require, and the repression of dangerous errors doth need: So managing the distributions thereof, that under the notion of restraining heresy, you by no means injure real sanctity, nor yet under the pretence of sanctity, you do not favour the growth of heresy: O what an happy people are they, amongst whom errors are losing, and truths are graining! where piety thrives, and wickedness blasts! where all who are good can join against all that is evil, and in lesser things, whereas yet they cannot (through weakness) clasp opinions; yet (for the truth and peace's sake) can clasp hearts and hands to promote God's glory, and the common salvation of souls! 2. I have a word also to say unto you who are Ministers of the Gospel of Christ: Come you forth from your long silences, neglects, and reserves: and help the Church of Christ, in swallowing up the flood which the Serpent hath cast out of his mouth: when Jesus Christ is blasphemed, it is not a time to fear, but to cry out, so spoke Luther to Staupitius; Men will say that you are moderate and discreet, but what will Christ say to you, if at such a time you be silent in his Cause? O my brethren! you are the husbandmen, take heed that none sow tares in the field, whiles you sleep: you are the bvilders, O be sure to preserve the foundation safe: you are the Shepherds of the Flock, O beware of the Wolves, lest they break in and destroy the sheep! You are the Vinedressers, and keepers of the Vineyard, O have an eye to the Foxes, which else will spoil the tender Grapes! You are the Stewards of Christ, O be vigilant on what provision the household doth feed! You are the Watchmen, O look out, lest the enemy slip in and surprise the City! You are the Fathers, be sure that your children have not a stone given to them in stead of bread, or a Serpent in stead of a Fish. You must help with your most fervent prayers: as Alexander once did, and prevailed against Arius: You must help with your counsels, with your watch, with your preach; You must bona docere & mala dedocere, as Austin speaks; You must be defensores, and debellatores, stand for truth, and withstand errors: You are (in a singular manner) entrusted with truth and souls. O watch, O pray, O preach, O do all that faithful Ministers should do, when a flood breaks in: You read of Eliahs' zeal against the false Prophets, and of Paul's zeal against false Apostles: You have read of the zeal of Athanasius against the Arians: and of the zeal of Cyprian against the Novatians: and of the zeal of Austin against the Donatists, against the Manichees, against the Pelagians: You have read of the zeal of Hierome, of chrysostom, of Nazianzen, and many others in ancient times: You have read of the zeal of Luther, and Calvin, and others in later times: You have showed your zeal to the Kingdom in our dangerous times; I say no more, remember your first works, remember your engagements, and be zealous: If you who are the Angels of Christ, the Ministers of Christ, the Stewards of Christ, if you be drowsy, if you be silent, if you stop your own mouths, when mouths are opened against your Christ, whose mouth can we expect should open itself to swallow up the flood? It was a brave answer which Cyrill gave to Theodosius, that in our private and personal injuries we should hold our peace: but when the truth (or faith) is endangered to be corrupted, we ought to speak, else we must give an account to God of our unseasonable silence. I have but one use more: Hath the Serpent cast out such a flood of errors and false doctrines amongst us, than 1. Let every one take heed, lest he be carried away with any part of this flood: I say, take heed: For erroneous times, are trying times, and proving times, as well as bloody and persecuting times: God hath tried your fidelity to this Kingdom (of late) by a flood of blood: and God is now trying your fidelity to the Kingdom of his dear Son, by a flood of errors; Take heed lest you be carried away by this flood: There are seven things which are very apt to be carried away by a flood; 1. Light things. 2. Lose things. 3. Weak things. 4. Low things. 5. Rotten things. 6. Tottering things. 7. Venturous things. O take heed, 1. That you be not light or proud Christians: errors are most apt to breed in a proud brain and a graceless heart: and no man is more likely to be overturned by error, than he who hath overturned himself by pride; the proud and blasphemers are joined together, 2 Tim. 3. 2. The proud man is exposed to most temptations, to most falls, and to most errors: 'Tis the proud man who consents not to wholesome words of Christ, but dotes about questions, 1 Tim. 6. 3, 4. 2. That you be not lose Christians: If ungodliness be in the heart, it will not be hard for error to get into the head: A lose heart can best comply with lose principles: Truth is searching and reforming, but error is more quiet and gratifying: 'tis grace which settles the mind, and stablisheth the heart. 3. That you be not weak Christians: weak stomaches are most longing: A Christian whose faith is implicit, and leaning on man, doth often trust out his judgement and soul: The weaker light you have of truth, the more easily may you be cheated with errors in stead of truth. 4. That you be not low Christians: a worldly heart is a very low heart: It is of all other the cheapest, it will be bought and sold upon every turn to serve its own turn: The truth can never be sure in that chest, which any error with a little golden key can pick. If thou be the servant of truth for gain, thou wilt be a slave to error for more gain. 5. That you be not rotten or hypocritical Christians: they were given up to believe lies who did not receive the truth in the love of it: How just is it with God, that he should fall into real error, whose heart did never love real truth? that the deceitful heart should at length be a deceived heart? Is it difficult to set him against the faith, who never had a sound faith? 6. Take heed that you be not tottering and unstable Christians: when the judgement is not balanced and solidly fixed upon the truths of Christ, but reeling and wavering, and like them in Eliahs' time, halting between two opinions; it is usually in danger to be poised with error: He whose mind is but indifferent about a truth, is more than half on his way to error. 7. That you be not venturous and soul-tempting Christians: Julian sipped in his Apostasy by going to hear Libanius: The Devil is ready enough to tempt you, be not you found to tempt him: Eve lost all by hearing one Sermon from the mouth of the Serpent: If you will be trading amongst cheaters, it is no wonder if you be cheated: we are sure to go by the worst, when we venture upon our own strength: the man who will expose himself to hear new truths, doth oft times come back with old errors newly dressed. 2. Let every one strengthen his soul, that he may stand and withstand, and not be carried away, etc. The house built upon the Rock stood when the flood came: Take all in a word; a judgement solidly principled: an heart sincerely renewed: a faith truly bottomed: Truth and love of it cordially matched: profession and practise well joined: a fear of ourselves and dependence on God still maintained: Gods Ordinances and the society of humble and growing Christians still frequented: watchfulness and prayer still continued, are the best directives (that I can deliver) to keep us in the truth, and the best preservatives (that I do know) to keep us from errors. FINIS.