IN this, Division of the Context. and the following verse, we have the commen­dation which the Son of man, the Lord Jesus, giveth of and to the Angel (the Minister or Ministers) of the Church of Ephesus: which commendation we have here first propounded, then ex­pounded. Propounded in the former part of this verse: 1. In a general way, [I know thy works,] then in par­ticular, [Page 2]instancing in some of those works which he took such special no­tice of; which were three, his Labor, his Patience, his Zeal; shewed in not bearing with those that were evil. Then expounded in the sequel: Explanat singu­li, quasi retro v [...]stigia legens, Pare. in Text. where he again toucheth upon each of these three particulars; Onely in a reiro­grade way, inverting the order, accor­ding to the custom of the Hebrews, (which we often meet with in Scrip­ture) beginning first with the last; 1. Shewing how and wherein this An­gel had expressed his zeal in not bear­ing with those which were evil, viz. in his proceeding against false Apo­stles, false teachers, whom upon the Tryal he had found to be lyars. [And thou hast tryed them, &c.] Secondly, What his patience was, and wherein he had shewed it, viz. In bearing much from those whom he could not bear with, [And hast born, and hast patience, verse 3.] Thirdly, What his labour was, even an unwearied in­deavour of doing service to God and his Church, [And for my name sake hast laboured, and hast not fainted,] It is the first of these I have now to deal with.

And hast tryed.] Wherein we have two things declared,

1. Parts of the Text. whom and what. What evil ones those were which this Angel was so zealous against, could not bear, And

2. What he did to them. What e­vil ones; the false Apostles [Them which say they are Apostles, and are not] What he did to them. He tryed and convicted them. [Thou hast tryed them and found them lyars.] Upon these look we severally by way of Explica­tion.

1. Part 1 The persons dealt with. The Persons whom this Angel could not bear. [Them which say they are Apostles, but are not.] Such there were some, and those not a few, in those proto-primitive and Apostolical times. Strange that there should be so, yet so there were. As in the times of the Prophets there were false Pro­phets, [...], so in the times of the Apostles there were false Apostes, [...], it is the Apostles word. 2 Cor. 11.13. For such are false Apostles.]

Ques. And what were these false Apostles?

Answ. What true Apostles were, False Apostle what. we know; such as were immediately sent [Page 4]by Christ to preach the Gospel to the whole world. Of this sort were the twelve, who received their Commis­sion from their Lord & Master Christ, whil'st he was with them upon earth; to whom afterwards was added Mat­thias, who was substituted in the room of Judas. And such was Paul, who received the like immediate Commission from Christ himself be­ing in heaven. These were true Apo­stles, who being thus called, answer­ed their calling by preaching of the true Gospel. And from hence we may learn what those false Apostles were: Which were of two sorts (as the false prophets also were, and as Tyrants are said to be, False apostles of two sorts. Titulo & Exercitio,) Some in respect of their calling onely, o­thers in respect of their Doctrine al­so.

First, 1. In respect of their Cal­ling. Some in respect of their cal­ling, such as said they were Apostles, but were not. Such as pretended to an immediate Commission from Christ, that they were immediately called and sent by him as the true A­postles were, when as they were not so in truth. Such were those whom [Page 5]Saint Paul there speaketh of in that Text last cited, Pseudoapostolos istos voc at non, ut ego quidem opinor, quod salsam aliquam doctrinam spar­sissent, &c. Bez. Gr. Annot. in Loc. 2 Cor. 11.13. False Apostles: so called (as Beza and o­thers conceive of it) not in regard of any false Doctrine which as yet they had preached, but in regard of their false-Title, the false claim which they made to that Office. They preten­ded themselves to be Apostles. And the more to win upon the belief of the people, they carried themselves like Apostles, transforming themselves into the Apostles of Christ (as it there followeth;) imitating them both in Doctrine and life, which they did as [...] (as they are there descri­bed) deceitful workers, out of a by and sinister respect, not seeking Christ, but themselves; not his glory, or the sal­vation of his people, but their own temporal advantage. Even as Satan the prince of darkness, is sometimes transformed into an angel of light, (as the Apostle there goeth on vers. 14.) suggesting things vvhich seem to sa­vour of piety and zeal and holinesse, as if the motion proceeded from a holy and blessed angel, whereas he in­tendeth nothing less, but under that [Page 6]pretence to deceive poor simple souls. So did those false apostles. They pretended themselves to be the Apo­stles of Christ, and they held forth his Doctrine, so imitating and perso­nating the true apostles (as the Devil did Samuel, 1 Sam. 28.) but as they were false in the former, so in the la­ter; Not being what they would bee thought, they did not intend what they pretended to. And upon this account were they called false Apo­stles.

2. Others there were who, 2 In respect of their Doctrine as fals­ly pretending to the like calling, un­der the name of Apostles they were broachers of Lyes, Errours, Heresies, dangerous and pernitious Doctrines. Such false teachers there were many in the Apostles times Such were those whom they in their Synodall Letter written from Jerusalem gave warning to the Churches of, Act. 15.24. We have heard that certain which went out from us have troubled you with words, sub­verting your souls, &c. Some who pretended themselves to be Apostles, or at least to have been sent forth by the Apostles, with a Commission to [Page 7]preach, they brought doctrine con­trary to theirs, doctrines destroying the very foundation of the Gospel, and so tending to subvert the faith of believers, crying up the Law; (the ceremonial law) as being still in force. And such false Teachers there were some in this Church of Ephesus. Such false tea­chers in Pauls time in the Church of E­phesus. So much wee may collect from that which Paul writeth to Timothy, 1 E­pistle 1.3. where he desireth him to a­bide at Ephesus, to the end that he might charge some that they preach no other Doctrine. No doctrine contrary to, or diverse from that which Paul himself, and other of the Apostles had preached, which it seemeth there were some that then did.

And as there were some such false teachers then in that Church, More foretold to follow so the same Apostle foretelleth it that there should come more, and those more dangerous after his departure. So he telleth the Elders of that Church, whom he wisheth to be so much the more cautelous and circumspect up­on that account, Acts 20.28. &c. Take heed to your selves, and to all the flock over which the Holy Ghost hath [Page 8]made you Overseers, &c. For I know, this, that after my departure shall grie­vous wolves enter in among you, not spa­ring the flock; (as bloody persecutors, so Heretical Teachers, who by their false doctrines should make a prey of the souls of men;) also of your own selves shall men arise speaking perverse things to draw away disciples after them, such as should be broachers of false and heretical doctrines, out of an ambition to make themselves singu­lar and popular.

And what he foretold, Which accor­dingly came to passe. afterwards came accordingly to passe. In the dayes of this our Apostle and Evan­gelist Saint John (who survived the rest of the Apostles) there were di­vers such false teachers who troubled these Churches of Asia with their he­retical doctrines. So much we may take notice of from what he saith, 1 Epistle 4.1. Many false prophets are gone out into the world. And again, Epist. 2. verse 7. Many deceivers have entred into the world. Such were those famous (infamous) Hereticks, Ebion and Corinthus, and some others, who whilest they cried up themselves the [Page 9] Apostles of Christ, they were sworn enemies to him, crying down his Divinitie, his Godhead (as the Socini­ans (their off-spring) at this day do.) Against whom Saint John purposely set himself as in the beginning of his Gospel, so in the first and second Epistles. And most probably some such were these whom our Text speaketh of. They said they were Apostles, pre­tending themselves to be sent by Christ; But such they were not, no true Apostles, whether for their Cal­ling or Doctrine. In both upon due tryal they were found Lyars.

And were there such in those times whilst the true Apostles them­selves were yet living, No wonder that there are such in after ages. Quòd si haec cùm fuit Ecc esiae Christianae conditio, super­stitibus adhuc ipsis veris Apostolis, quis miretur nostri temporis succes­sionem Aposto i­cam jactantes, qui nè Christia­ni quidem sint? Bez. Gr. Anno. in Text. what wonder then that there should be such in after ages? what wonder that there should be one pretending to Apostoli­cal authoritie, to be Peters successor, which the Pope doth? what wonder that there should be some others who pretend to an immediate call from God, to be sent by him, and to have received Revelations from him, who thereupon take upon them to broach new Doctrines, diverse from, [Page 10]nay contrarie to that which is held forth in the word? which let it not trouble those who behold it. If there were such in the Apostles times, who were able to look through such pretenders, to see their inside (as Peter did by Simon Magus, when he told him, I perceive that thou art in the gall of bitterness and bond of iniquitie, Acts 8.23.) who were able of their own knowledge to convince them, how much more now? But I pass on.

Having seen who, Part. 2 What this Angel did to them; where His un­dertaking, the issue of it. and what these false Apostles were, come we now in the next place to see what this Angel did to them. He Tryed them, and found them Lyars: wherein we have two things. His undertaking and the Issue of it. His undertaking [Thou hast tried them.] The Issue of that Tryal [And hast found them Lyars.] of these severally, beginning with the first, the undertaking of this Angel.

Thou hast tryed them.] 1 [...], (saith the Original) which word coming firstly from [...] transfodio, His underta­king, he Tryed them. trans­adigo, to pierce through, it proper­ly signifieth an exact scrutin and try­al [Page 11]of a thing. Like as when a thing is pierced through, it is tryed what is within, whether it be sound or no. And such a tryal it was that this An­gel made of these Teachers. Not ta­king their word, not trusting their outside, he made a thorow tryal of them. Exploraris (saith Beza;) thou hast proved them, by making a dili­gent search concerning them.

Doct. And thus are all such Teachers to be tryed; Teachers to be Tryed. mark it this is the Doctrine I am now to prosecute. Such as pre­tending to a Call from God, shall bring any new Doctrines, contrary to, or diverse from that which the word holdeth forth, and the Church hath received, they are to undergo an exact scrutinie, to be throughly try­ed. For this we shall need no other warrant then that known Text of Saint John, which is express and full, 1 John 4.1. Believe not every spirit, but try the spirits, whether they be of God, or no.] Every spirit, that is, every Doctor, or Doctrine. Every Teacher that shall pretend to the Spi­rit; or every Doctrine which shall be held forth under the name of a Reve­lation, [Page 12]as received by inspiration from Gods Spirit. These are not presently to be received, believed, but to be tryed, proved. This is that which the Apostle requires concern­ing those who pretending to a gift of Prophesie should stand up to speak in the Church, 1 Cor. 14.29. Let the Pro­phets speak two or three, and let the other judge. Such as pretended to a gift of Prophesie (which in those times was not rare) they were to be heard by the Church, but not presently believed, but they must be tried by those who had the gift of discerning spirits, the other true Prophets, whe­ther they had such a gift as they pre­tended to, and whether that which was spoken by them were by the mo­tion of the spirit of God, or whether it were a fancie of their own brain, a humane or Diabolical delusion.

Yea, Generally, all Teachers. thus are all Teachers, and all Doctrines to be tryed. That Rule and direction of the Apostle is gene­ral, 1 Thes. 5.21. Proving all things. [...], All things, All Tea­chers, all Doctrines and opinions, by whomsoever held forth. This is [Page 13]one of the things for which those Beraeans are commended, being cal­led [...] more noble then some o­ther Christians, Acts 17.11. for that, when they heard the Apostle Saint Paul, the great Doctor of the Gen­tiles, the chief teacher of his time, Preach, they brought his Doctrine to the Test, trying and examining whether those things which were spoken and delivered by him were so, whether they were consonant and agreeable to the Doctrine of Moses and the Prophets, that Doctrine which they had already received. Now if true Apostles were thus to be tryed, how much more false ones, those who have nothing to prove them so, but their word. This Paul had. He had the signes of an Apostle (as he tels his Corinthians,) 2 Cor. 12.12. Among o­ther, those wonders and mighty deeds which he there speaketh of, his miraculous works, some of which are recorded in that Chapter foregoing Acts 16. for which (no question) he was then famous through the Churches, and yet they try his Doctrine, and for so do­ing [Page 14]are commended. Especially suspitious ones. How much more then are they to be tryed, who have nothing but their word, to gain credit to their calling and Do­ctrine? As for their works, it may be they are such as justly render them suspicious. And being such, great Reason that the Churches of Christ should be jealous of them, and so, try them before they trust them.

Great Reason for it (I say,) con­sidering the Danger first of, then In being deceived.

1. Reason 1 The danger of being de­ceived by false Teachers, which are The danger of being deceived, which credulous and simple souls are very subject to by such Teach­ers False Teachers which

1. 1 Many for their Number. Are many. This is the Reason which Saint John giveth why he would have those to whom he writ­eth to make this Tryal, 1 Joh. 4.1. (a Text forecited,) Try the spirits, &c. why? Because many false Prophets are gone out into the world. Where there are many deceivers, many cheaters, many Trepanners (as now they call some of that crue) walking abroad, men had need to try before they trust. And such is the condition [Page 15]of the world in respect of false Tea­chers, (spiritual Trepanners.) How­ever some ages are fuller of them then other, yet in all ages there are many.

2. 2 Subtile for their nature. And (secondly) as they are ma­ny for their number, so they are very crafty and subtile for their nature: It was Satans practise at the first, when he went about to deceive the woman, he made use of the Serpent, speaking in and by that creature which (as the Text saith,) was more subtile then any beast of the field, Gen. 3.1. Such was and is that Creature, being natural­ly smooth and gliding, winding and insinuating, and craftie, &c. And hereupon Satan, who himself is cal­led the old Serpent, Revel. 12.9. he maketh choice of that creature to convey his first Temptation and poisonous suggestion by. And in a like way doth he deceive her poste­ritie, still making use of Serpents, subtile heads, sharp wits, smooth tongues, insinuating spirits, for the conveying of the poison of hereti­cal and damnable doctrines by them. So as simple souls, being over-cre­dulous [Page 16](as that their mother was) they are apt to be deceived by them, by their subtiltie, (of which the Apostle (making use also of this allusion) speaketh, 2 Cor. 11.3.)

3 As also by their Innocencie. Deceiving by their Lives, which some­times are seemingly pious. Such was the Serpent at the first, (as all the other creatures were) innocent and harmless. And such false teachers oftimes seem to be; very innocent in their lives, exemplarie for their strictness. Such were the Scribes and Pharisees, in our Saviours time, whited Sepulchres, (as he cals them Mat. 23.27.) And such were those false pro­phets whom he describeth Mat. 7.15. they were such as came in sheepes cloathing, seemingly most innocent creatures. And such were those false Apostles whom Saint Paul giveth warning to his Colossians of, very strict (no question) themselves in those observances which they taught and pressed upon others, of which the Apostle saith that they had in them a shew of humilitie, and neglecting of the bodie, not in any honour to the satisfy­ing of the flesh, Col. 2.23. They were very temperate, very abstemious. [Page 17]And such were divers of the same stamp in after ages. Among whom one Sect was known and distinguish­ed by the name of Encratitae; [...]. vide Danaeum in August. de Haeresibus cap. 15. so cal­led from their extraordinarie conti­nence and abstinence, which was such as that they absteined not onely from unlawful lusts, but also from Marriage, and from eating any kinde of flesh, as also wine, not so much as allowing it in the Lords Supper, (in re­gard of the great abuse of the crea­ture) but using water instead of it; yet holding forth foul and heretical Do­ctrines. And such false Teachers of­ten are, (as many Monkes and Fryars at this day,) eminent for strictness in their lives, and conversations.

And as their Lives, 4 By their doctrins, some of which are sound, and use­ful and their errours plausi­ble. so their Do­ctrines, many of them (it may be) are true and Orthodox, yea pious and very useful, which they Preach and press, making use of them as Coy-Ducks, to bring in their Errors after them. And for their Errors, happily they are very plausible and taking, specious at the first hear­ing; having (as the Apostle there saith, Col. 2.) [...] a shew of wis­dom, [Page 18]yea of Pietie, and Holiness. Thus did these false Apostles spoken of by Saint Paul, transform themselves into the Apostles of Christ; the ministers of Satan transform themselves into the Ministers of righteousness, 2 Col. 11.13, 15. And thus do false Teachers some­times transform themselves into true; acting their parts, putting on the habits, and speaking with the tongues of the true servants, the faithful Ministers of Christ. Being (as I said) Innocent, (if not Exemplarie) in their lives, holding forth plausible Errors, and those mixed with many sweet and precious truths; which are like wine, or some other pleasant liquor, wherewith poison being mixed, it is taken and swallowed down without suspicion: upon this Account then Teachers are to be tryed. There being so many false Teachers, and many of them so subtile, great is the danger of being deceived.

2. Reas. 2 And (secondly,) as great danger in being deceived. The danger in being de­ceived by them. As it is in drinking of poison, there is great danger to the Body, so there is in receiving and drinking in heretical doctrines, which [Page 19]are no other but poison to the soul: what the Psalmist, Heresie the Poyson of Aspes. (and from him the Apostle) saith of wicked men in general, Psal. 140.3. Rom. 3.13. It may well be applied to Heretical Teachers in particular, The poison of aspes is un­der their lips. The poison of the Aspe (or viper) is secretly instilled, with­out any great sense or pain, yet de­sperately mortal to the person that is bitten, or stung by it, who being thereby cast into a dead sleep, he never waketh more: And truely such is the nature of false and hereti­cal doctrine, it is secretly and insen­sibly instilled into the soul; but oftentimes proves mortal to it, casting the soul into a dead sleep from which it never wakes, till it come in hell. So desperate oftimes is the conditions of poor deluded souls. Like as the Apostle saith of the Seducers, 2 Tim. 3.13. so it proves often true in the seduced, They wax worse and worse, going on from one error to another, from a lesser to a greater, from Schisme to Heresie. A truth sad­ly experimented in many instances in this Nation of late times. How [Page 20]many seemingly, and hopefully well meaning souls have there been, who by hearkening to such Teachers, false Teachers, have been so impoison­ed with their Doctrines, as that now they are swollen thereby, so swollen with spiritual pride (the worst of prides) as that they refuse and scorn the advice of whatsoever soul-Phy­sians, the true Ministers of Christ, so as unless God undertake them in a more then ordinary way, there is little hope of their recovery? Such, and so great is the danger in being de­ceived by such Teachers.

So our first parent, The serpents deceiving our first parent how dangerous to her, and her posterity. our great Grandmother Eve found it by sad ex­perience. Being deceived by Satan speaking in the Serpent, she was in the transgression (as the Apostle hath it) 1 Tim. 2.14. Thereby she became guiltie of that first transgression, which, had not infinite mercy stept in, had brought everlasting ruine upon her, and all her Posteritie. And how fatal hath this proved to many others, their hearkning to Satan speaking in and by unsuspected instru­ments? we know what happened to [Page 21]King Ahab, whilest he hearkned to his false prophets, following the Coun­sel which they gave him, bidding him to go up to Ramoth Gilead and prosper, an arrow strikes him between the joynts of his harness, giving him a mortal wound (as you have the sto­rie, 1 King. 22.32.) And what happened to his Body, how often hath it happened unto the souls of many? who by hearkening unto false teachers have met with, some Errors, some Heresie, some dangerous and damnable Doctrine; which hath been as an Arrow, piercing their hearts, giving them a deadly wound, and upon this account again great Reason that Teachers should be tryed, before they be trusted.

To these some other might be ad­ded. Reas. 3 Christians be­leeving with­out trying make them­selves the ser­vants of men. To receive and believe teachers up­on their word; to receive their Persons and believe their Doctrine without ex­amination and tryal, is to make men the servants of men; which Christians ought not to be, ye are bought with a price (saith the Apostle,) be not ye the servants of men, 1 Cor. 7.23. Christians being bought with a price, redeemed [Page 22]with the precious blood of Jesus Christ (as Saint Peter explaines it, 1 Pet. 1.18, 19.) and so made his servants, his freemen, they are not to mancipate and inslave themselves to any other what ever; specially to inslave their souls and consciences, so as to suffer any man whatever to have the command over them. This is that which Saint Paul so smartly reproves his Corinthi­ans for, 2 Cor. 11.20. Ye suffer if a man bring you into bondage. This did the false Apostles, their new teachers, tyran­nizing over their consciences, by im­posing upon them their Ceremonial observances. And this they suffered, submitted to, though contrary to their Gospel libertie. Such was their esteem of those new Teachers, that they readily received their Doctrines, and conformed to their injunctions, though diverse from, and contrarie to that which they had received. But this Christians ought not to do; Being Christs freemen, they are not to in­slave themselves to any, so as to yield an absolute credence to their Do­ctrines, and dictates. This is an honour which is peculiar onely unto [Page 23] Jesus Christ, who being an absolute Lord over his people, justly challengeth their absolute dependance upon him, and obedience to him; so as to re­ceive his word without Tryal. Not so any other; who, (be what they will, yet are subject to miscarry. Let God be true, and every man a Lyar (saith the Apostle) Rom. 3.4. A Lyar, and that both passively and actively; sub­ject to be deceived himself, and so to deceive others. Such are the best of men being left to themselves, far­ther then as they are assisted and di­rected by the spirit of truth. One­ly Jefus Christ he is the truth (as he saith of himself John 14.6.) And be­ing so, he is [...] to be believed on his word. Not so any other whe­ther Man or Angel. Not that we have dominion over your Faith (saith the Apostle) 2 Cor. 1.24. They are not to be received but upon tryal. They who said they were apostles, were yet tryed by this angel of the Church, who is here commended by his Lord and master for so doing. [I know thy works, &c. Thou hast tryed them which say they are apostles, &c.] Thus have you [Page 24]the doctrinal confirmation & Illustrati­on: That which remains is Application.

1. Applic. Too great cre­dulty taxed. Where (in the first place by way of reprehension) I might take a just occasion to tax and censure the too great credulitie that is to be found among many Christians in this Nati­on at this day; who if any come un­to them, pretending to gifts and cal­ling, they presently receive him, hearken to him, believe him, giving intertainment to his person and doctrine, not trying, not examining the one, or the other; By which means they become guiltie of that, which the Apostle cautions his Ephe­sians against, Eph. 4.14. Children-like, they are tossed to and fro, and carried about with every wind of doctrine: yea some of them carried (like as those swine were, into which the devils entred, of which the storie tels us that they ran violently down a steep place into the sea, Mat. 8.32.) into most pernicious, dangerous and damnable errors. And how should it be otherwise? They who will trust without trial must make account at one time or other to be deceived. [Page 25]Which that none of you may be.

2. Use, 2 Christians ex­horted to try Teachers. By way of exhortation (in the second place) let me desire you to propound this Angel as a pattern for your imitation. See that you try before you trust. This will you do in mat­ters of civil concernment. How much more then in spirituals, in things which concern the welfare of your souls, your eternal salvation? Herein you cannot be too wary. And there­fore take heed what Teachers you hear­ken to: Yea, though haply they be of great name and note, much cryed up by many, what ever their parts and gifts be; yea, what ever their life and conversation be, yet do not so far make your selves servants to any of them, as to pinne your faith upon their sleeve; be not over credulous, e­specially if they be such as these in the Text, such as pretending to an ex­traordinary calling, shall hold forth new doctrines, such as the Church of God hath not been acquainted with. Now bee jealous of them, fearing (what you have just cause to do) that they are not what they pretend to be. They say they are Apostles, but are [Page 26]not, Therefore bring them to the trial.

A thing which Christ himself com­mendeth. Argument. 1 A thing com­mended. So he doth in this angel here, among whose good works hee reck­ons up this for one, his trial of such; Thou hast tried them which say they are apostles and are not.] This tended to his praise. Now this is one of the things which the Apostle willeth Christians to have an eye unto, Phil. 4.8. If there be any vertue, any praise, (any thing truly praiseworthy from men, much more if commended by God) think on these things, so think of them as to do them. Now were there no other Argument, this alone should be sufficient to induce Chri­stians to this practice, doing this in a conscientious way, with a respect to the honour of Jesus Christ (which questionlesse this Angel here did) for the asserting and vindicating of his name and truth, whatever they meet with from men, they shall have his approbation and commendation.

But (secondly, Argument. 2 Commanded.) this is not onely commended but also commanded. Those forenamed Texts are expresse, [Page 27]being not onely counsels but precepts. Try the spirits, whether they be of God; Prove all things. So as this is not one­ly a Liberty, but a duty, a thing not onely expedient but requisite, not onely what may be done, but must be done. Teachers, especially if suspi­tious, they must be tryed.

Quest. But who shall try them? and How shall they try them? Two useful questions; Take the resolution of each.

1. Quest. 1 Who shall be the tryers of these teachers? Who are to try them.

Answ. 1 Answ. 1 To this I answer, First, Ge­nerally all Christians. Generally all Christians. To them are those forenamed exhortations direct­ed of trying of spirits, and proving all things. General Lessons for all Chri­stians, who, being spiritual, are made judges of all things. So 1 Cor. 2.15. He that is spiritual judgeth all things,] [...], the spiritual man; not the Pope, to whom some of his Parasites apply that Text. Nor yet onely the Clergy, (as they have been called) the Ministers of the Gospel, to whom cu­stom in former ages hath appropria­ted that Title, calling them spiritual [Page 28]persons in way of distinction from the (so called) Laity. But every Christian, who is enlightened and re­generated by the spirit of God. He is this spiritual man, who judgeth all things, understanding and discerning the truth of God, so much as concern­eth his own salvation. And being thus qualified, he not onely may, but ought to exercise this his judge­ment upon those (whoever they are) that bring doctrines contrary to, or diverse from that truth, trying them. This are private Christians to do ac­cording to those abilities, that mea­sure of the spirit of discerning which God hath given them. But,

Secondly, Ans. 2 This are the Ministers of Christ after a more special manner to do. Specially the Angels of the Churches, the ministers of Christ. As it is in trying of gold, if any pieces be suspicious, every one, before hee receiveth them, will try them for himself, having his scales for that purpose; but the Gold-smith doth this after a more exact manner, having not onely his scales for the weight, but his touch-stone for the met­tal. Thus though all Christians are to try suspicious teachers & doctrines, [Page 29]yet the Ministers of Christ are to do it after a special manner, Ministers Try­ers by office. they being tyrers by Office. Such were the Apo­stles in their times, Such were the Apostles and Evangelists. who exercised this power upon divers, trying and dis­covering them to bee what in truth they were, nothing lesse then what they pretended. So did Simon Peter, upon Simon Magus, the father of Here­ticks (as he is called) a broacher and maintainer of divers blasphemous and damnable Heresies; Peter tryeth and discovereth him to be what in truth he was, not what he gave out himself to be, and was by many ta­ken for, as you have the story, Acts 8.21.23. And the like did Paul to Hymeneus and Alexander, whom (as he saith) he delivered to Satan, that they might learn not to blaspheme, 1 Tim. 1. last: proceeding against them by Ec­clesiastical censures for the Heresie which they held forth, in denying the Resurrection of the dead; to whom Philetus also (as it seemeth) was join­ed, whom upon the same account he taketh notice of, 2 Tim. 2.18, 19. And what himself did, he willeth his Evangelist Timothy also to doe the [Page 30]like. If a man teach otherwise (saith he to him, 1 Tim. 6.3.) [...] preaching other doctrine then that which the Church had already recei­ved from Christ and his Apostles) and consent not to wholesom words, even the words of our Lord Jesus Christ, and to the doctrine which is ac­cording to godliness, from such (saith he) withdraw thy self; have no communi­on with them, whether Ecclesiastical or Fraternal, but look upon them, (as they are) as contagious persons, not fit for Christian societie. And the like he requires from Titus, A man that is an Heretick, after the first and second admonition reject, Tit. 3.10. Thus did Paul set himself against the whole generation of false teachers, willing all the Ministers of Christ in a special manner to do the like.

This did our Apostle and Evange­list Saint John, whose zeal against that infamous Heretick Cerinthus is fa­mous, with whom he would not so much as enter into the Bath, least the houses should fall on his head; Vide Danaeum in August: de Heres. Chap. 8. and at whom he is conceived to strike (as elsewhere, in his Gospel, in his first [Page 31]chapter so) in those two places of his first Epistle, 1 John. 2.22. and 4.3. And the like did this angel here in the Text, the minister or ministers of this Church of Ephesus. To him (or them) it is that this commendation is here given, for dealing with these false a­postles. Not but that the Church al­so might concur herein, but he was the leader, having (as the first, so) the chief hand in it. And therefore is it that it is here attributed to him, to the angel of the Church of Ephesus write, I know thy works, thou hast tryed them, &c.

And the like did the faithful mini­sters of Christ in after ages, The Ancient fathers Zea­lous in this way. many of which are famous for their zeal and activity in this way. As Justine Mar­tyr, Irenaeus, Tertullian, Cyprian, Augu­stine; all tryers of false Apostles, stre­nuously & zealously opposing them­selves against the false Teachers of their times. And the like work is incumbent upon all the Ministers of Christ, A work in­cumbent up­on all true mi­nisters; who who being by their Office shep­herds, they are to take, and give no­tice of such wolves as come in sheeps cloathing, plucking off their disguises, [Page 32]unmasking, and discovering them to the sheep, making them known to the people, that so they may not be de­ceived by them. Should be try­ers of false Teachers. Being ministers their place requires that they should bee tryers.

1. 1 Able to do it. Such as are in measure able to do this, to try Teachers, and their doctrines. Men endued with know­ledge, and that in a more then ordi­nary manner, so as they may be able not onely to exhort, but to convince. So the Apostle expressely requires it in a Bishop, a Gospel Minister, a Pres­byter (who in scripture language is ever meant by that name) a Bishop (saith he) must be one that is able by sound doctrine both to exhort, and to con­vince the gain-sayers, Tit. 1.9. both to hold forth true doctrine himself, and to discover errours in others, to try them. Such ones the Ministers of Christ should be; which where in measure they are not (as it is the lot of too many places in this Nation at this day) their flocks, the people committed to their charge, must needs bee exposed to the greater haz­zard.

[Page 33] 2. 2 And as they are to be pares operi, in measure able to do this, Active in it. so they are to do it, laying forth their abilities in making this trial as occasion is of­fered; looking out, as the watch­man doth discover the enemie; from what quarter, or under what dis­guise soever he cometh, so giving due and seasonable notice thereof to the people. This (most probably) did this angel here in the Text, and for so doing he is commended. And herein let him be a patern to all the apostles of the Churches, the Ministers of Christ, whom he hath set as watch­men over his Church for this end. Son of man I have made thee a watchman to the house of Israel (saith the Lord to the Prophet Ezekiel) Ezech. 3.17. Now the watchman, as he is to take notice of those which come into the Citie, so, (if suspicious persons,) he is to examine them. And so are the Ministers of Christ to take notice in a special manner what teachers they are that thrust themselves in upon the people committed to their charge, and being suspicious (which all they are, who as the Apostle saith [Page 34]of the seducers of his time 2 Tim. 3.6.) creep into houses, making it their first design to work upon the weaker sex, to lead captive silly women, [...] mulierculas, simple women which are apt to be misled, instilling their new doctrines first into them, as the old Serpent did his, first into the woman, hoping afterwards to have the like success that he had, to draw their husbands after them: they are to try them, to trie their Calling and do­ctrine, that so they may be known to the people. Thus have you the former of these queries resolved: who they are that are to make this tryal. All Christians in general, the Ministers of Christ in special. The second fol­loweth.

Question. 1 How is this Tryal to be made?

A point of large discourse, How false Teachers are to be Tryed. opening a wide field to him that would fol­low it. But this task I find happi­ly taken off of my hands, this work being already largely and fully done in a Sermon Preached not long since, The false Apostle try­ed and disco­vered by Wid. Bridge. though not in this very place, yet not far from it, even under the same roof, and upon this very Text, by a [Page 35]Reverend Brother, who hath also given an account of it to the world. So as I might wholly spare that la­bour. But it being a point of con­cernment, and which needeth incul­cating in regard of the times where­into we are fallen, (and I wish I might not say the place wherein we live,) I shall for this once (in a good sense) actum agere, spend a little time in putting of you in remembrance of what happily you may be too apt to forget.

Answer. For answer then (to tread in those obvious steps wherein he went before me, By their Cal­ling, Doctrine, Life. The Tryal of false Teachers is to be made principally in, and by three things, their Calling, Doctrine, Life. By these three the true mini­sters of Christ are known, when their Calling is warrantable, their Doctrine Orthodox, their lives approveable. Now rectum est index sui & obliqui; that which declares a true Minister dis­covers a false. And so do these three, where they are not to be found.

Tryal 1 1. Try them by their Calling. Their Calling. If that be false, they cannot be true. This [Page 36]is the Character which is given of false Prophets Jer. 23.21. I have not sent these prophets, yet they ran. True Prophets, and so true Ministers, have a mission and commission from God, being sent, and authorized by him: which they who are not, cannot perform what too many pre­tend to do; Preach the word. How shall they preach except they be sent? Rom. 10.15.

Q. Question. How Tryed. But how shall it be known whe­ther they be rightly called, or no? A question of great concernment, specially in these times, wherein the calling of the true Ministers of Christ is so much scrupled and questioned.

A. Answer. Calling of Teachery, Ex. traordinary, Ordinarie. For answer hereunto take we notice of a twofold calling: Extraor­narie and Ordinary. Extraordinarie and Immediate, ordinary and Mediate. In the former way the prophets and Apostles were so called. So Paul de­scribes and asserts his Apostolical calling, Gal. 1.1. Paul an Apostle, not of men, neither by men,] not by any hu­mane anthoritie or suffrage, not ha­ving any man for either Author, or [Page 37] Instrument in that his calling, but he received it immediatly from Christ, as the twelve Apostles did. In the lat­ter way the ordinarie Ministers of Christ are called. Being, though not of, yet by men; receiving their Autho­tie from Christ, but conveyed to them through the hands of men (or­dinarily) imposed and layed upon them. So it was in the Apostles time, as that charge given by Paul to Timo­thie doth clearly evidence it, 1 Tim. 5.22. Lay hands suddainly on no man; that is, admit no man into the mini­sterie without due consideration of his fitness for that work, that one Ceremonie (Imposition of hands) be­ing, by a Synecdoche, put for the whole action of Ordination. And so it hath been continued generally through the Churches of Christ un­to this day.

Now then would we try a false tea­cher? make trial of the calling which he pretends unto, whether Extraor­dinarie or ordinarie. Extraordinary Calling atten­ded with Ex­traordinary Gifts,

1 1. Extraordinarie. Such a calling many since the Apostles times have layed claim to, pretending an imme­diate [Page 38]call from God, the like to that which the Apostles had; of which kind: there are not a few creeping a­broad in the world at this day. Now how shall they be tried? why, by their Gifts. An Extraordinarie calling is at­tended with extraordinarie gifts. So was the Apostles calling, it was attend­ed with the gift of tongues, Illiterate men speaking the most learned Lan­guages: And with the gift of working miracles. Thus Paul asserts & vindicates the truth of his Apostleship 2 Cor. 12.12. Truely (saith he, speaking to his Corinthians, among whom (happily) there were some that questioned his calling) the signes of an Apostle were wrought among you in all patience, in signes and wonders and mighty deeds] miraculous works, by which he might be certainly known to be no less an Apostle then any of the twelve. So then, shall any pretend to such a call, an immediate and extraordina­ry calling? make enquirie for their Gifts, their Works. This was the Jews enquirie concerning Christ when they saw him take upon him that au­thoritie which he did, to alter customs [Page 39]of long continuance, to reform and rectifie what the Sanhedrim, the great Counsel, and the rest of the Priests tolerated, What signe shewest thou unto us (say they) seeing thou doest these things? John 2.18. Hence they con­clude, surely he held himself to be a Prophet, and thereupon they re­quire him to give some signe of it, to evidence that his extraordinary cal­ling by some extraordinary works. Thus were the Prophets of God or­dinarily wont to evidence the truth of their calling. The case of John Baptist ex traordinary. Ordinarily (I say) though not alwayes: For we read of John the Baptist, to whom our Savi­our giveth Testimonie, that he was a Prophet, yea more then a prophet, Mat. 11.9. that is, an excellent and ex­traordinary Prophet, being the He­rald of Christ (as the next verse set­teth him forth) yet he wrought no miracles: So saith that Text, John 10.41. John did no miracle. But thus ordinarily it was. That John being a Prophet, should not work miracles, the Jewes looked upon it as an un­wonted thing. This the other pro­phets before him usually had done; [Page 40]Yea, and John himself, however hee wrought no such miraculous works, as casting out of devils, raising the dead, restoring sight to the blinde; Yet he did that which was equivalent; he fore­told many things, all which accord­ingly came to passe. So the Jewes there take notice of it in the words following, All things that John spake of this man (of Christ) were true; the event verified all his predictions. Now let those who pretend to the like vocation, to an extraordinary cal­ling, to be the Messengers of God, of Christ, sent by him in an immediate way, let them shew some such evi­dences, extraordinary gifts. Other­wise without any breach of charitie, they may bee suspected, nay conclu­ded to be, what these pretended Apo­stles, here were found to be, no other but Lyars. This for the extraordinary calling.

2. 2. Ordinary calling tryal. For the Ordinary, such as pre­tend to it, let them be examined and tried by their qualification and separa­tion. 1 By due qua­lification.

1. For their qualification, whether they be indued with Ministerial abili­ties [Page 41]and gifts. Thus it is, those whom God calleth to an Office, he furnish­eth them with sutable abilities for the discharge of it. Thus calling Saul to be King, it is said, He gave him another heart, 1 Sam. 10.9. endowing him with heroical gifts and parts fit for the Government of his Kingdom: And thus sending Moses to Pharaoh, he promiseth to be with his mouth, and to teach him what he should say, to make him fluent and eloquent, who natu­rally was slow and stammering (as he there saith of himself) Exod. 4.10, 11. And Isay, being called to be a Prophet, hath his lips touched with a living coal from the Altar, a figure of the gift of the Holy Ghost fitting him for that service, Isay 6.7. And thus the Apostles, though before (as I said) illiterate fishermen, yet being called to that Office, they were endued with gifts sutable thereunto. And so is it with all ordinary Ministers and Teach­ers. If called of God, they are also gifted by him: Though not all alike. There being diversities of gifts (as the Apostle tels us) 1 Cor. 12.4. Diver­sities both for kinde and measure; and [Page 42]that of Ministerial Gifts. To one is given by the spirit the word of wisdom, to another the word of knowledge by the same spirit (as the eighth verse there hath it) so as one excelleth in Do­ctrine, another in Application; the for­mer more properly the Doctors, the latter the Pastors work (as Diodate there expounds it) Yet so as every one hath a ministerial gift fitting him for the work to which he is called. The manifestation of the Spirit is given to every man to profit withall (saith the verse there foregoing (verse. 7.). To every one that is called to any publick service in the Church there is some gift given, whereby the Holy-Ghost sheweth it self in him, ren­dring him in some kind useful and serviceble for the good and benefit of the comunity: where there is no such gift to be found, let not such a one be looked upon as a Minister of Christ, sent by him. Here is the first thing to be enquired for in a Teacher, a Mini­sterial Qualification.

2. 2 A warrant­able separa­tion. The 2d. is a warrantable separati­on, a seting a part to the work. Thus was Paul separated, [...] [Page 43](as he saith of himself) Rom. 1.1. Paul a servant of Jesus Christ called to be an Apostle, separated unto the gospel of God. So he was Intentionally in Gods desti­nation and appointment from his mo­thers womb, (as he tells his Galatians, chap. 1.15.), yea from Eternity in Godseverlasting Predestination, design­ing him for the service; but actually set a part thereunto by the command of the Holy-Ghost, at what time he was sent to preach the gospel unto the Gentiles, of which we read, Act. 13.2. As they ministered unto the Lord, and fasted, the Holy Ghost said; separate mee Barnabas and Saul unto the work whereunto I have called them. Which in what way it was done the next verse declareth [And when they had fasted and prayed, Ordinarily done by Impo­sition of hands and layd their hands on them, they sent them a­way. Such was the manner of Pri­mitive Ordination, which the Church of God in after ages hath observed: by fasting, and prayer, and Impositi­on of hands, to set a part the Mini­sters of Christ unto the service of the Church, the work of the Gospel, which office being thus conferred up­on [Page 44]on them they were thenceforth to attend to it, Setting them apart to the work of the Ministery. to make it their, [...] their work; Having a ministery, they were to wait on their ministring. Rom. 12.7. thus it hath been, and thus it should bee.

Not but that extraordinary cases admit of extraordinary courses. In some cases how dispensed with. Where there want fitting (I mean Ministerial) hands to be imposed, that Ceremony may be omitted. And, necesitie requiring it, some other ser­vice may be joyned with this. Thus Paul saith that he upon such an ac­count sometime laboured with his own hands, exercised a Handicraft, as he tells his Corinthians, 1 Cor. 4.12. But in an ordinary course thus it should not bee. The Ministers of Christ are to be set a part to the work of their Ministerie in a solemn manner; And being thus set apart, they are (as I said) to make it their worke: which who so are not, or doe not, they give too just occasion for others to scru­ple and question the truth of their calling. Services pro. to Ministers not to be un­dertaken by others.

Specially when any being not so called shall take upon them in an [Page 45]ordinary to way to intermeddle with such services as are properly and pe­culiarly Ministeral, to dispence such Ordinances as are committed onely to them, as viz. not onely to preach the Word, but to administer the Sacraments, (which it seemeth some, & too many in these desolate times that I say not in this place) adventure upon) this too plainly sheweth and declareth them to be what they are, such as say they are Apostles, but are not, preten­ders to a calling which they have not. And thus I have done with the first of these three heads, wherein the Probation and Tryal of false teachers consisteth; the first thing wherein, and whereby they may, and are to be tri­ed, their calling; pass we to the second.

Tryal 2 The second thing is their Doctrine. Their Do­ctrine. This is the way which Saint John pro­poundeth for the trial of those false Teachers of his time, 1 John. 4.1, 2. Trye the spirits saith he whether they be of God, for many false prophets are gone out into the world. But how should they try them? why, by their Do­ctrine. So it followeth. Hereby know [Page 30]ye the spirit of God, every spirit that confesseth that Jesus Christ is come in the flesh, is of God; and every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God. If their Doctrine be false they cannot be true. False as to fundamentals, the princi­ples of Christian Religion, denying, perverting them. This is that which St. Peter saith of those false teachers which he fortelleth should come into the Church 2 Pet. 2.1. There shall be false teachers among you, who privilie shall bring in damnable Heresies. [...], Heresies of destruction, wicked opinions and Doctrines, destructive to the souls of men, Such Teachers, who broach or hold forth such opinions are most properly called false-teach­ers; who are to be tried by their Do­ctrine.

Quest. Q. How tried? But the Question here runs on. How shall their doctrine be tryed?

Answ. A. By the scri­ptures, the Churches touch-stone. To this the Answer is ob­vious (it is so among Protestants) On­ly by the word, the written word, the Scriptures. This is the [...] Lydius Papis, the Churches touch-stone, where­by she is to try Doctrines, and conse­quently [Page 47] teachers, for this expresse is that known Text of the Prophet Isai, Chap. 8. vers. 20. to the law and to the testimony, that is, to Gods word, the Scriptures, which is his testimo­ny, testifying of him, declaring his mind and will. Hereunto must they repair who would not be deceived by false teachers, bringing their Do­ctrines to this tonch-stone, trying them by this. If they speak not according to this word (so it followeth) it is be­cause there is no light in them] If they; if any, be they who they will, never such pretenders to Illumination, yet shall they speak otherwise then ac­cording to the word, holding forth any doctrine that is not consonant and agreeable thereunto, they are no other but Impostors; this is an evident signe that their pretended light is no other but darkness. This is that which Christians are to give heed to above what enter pretended Inspira­tions, or Revelation. When Dives in the parable begged it of father Abraham, that he would send Lazarus to his fa­thers house, that he might testifie un­to his breethren, what the state of [Page 48]the damned was, what the torments of Hell were, which were prepared for such as they were, what saith he to him? you have it Luk. 16.29. A­braham saith unto him, they have Mo­ses and the Prophets, let them hear them] intimating that the testi­mony of the word is to be preferred before all other testimonies. They may be false, but this is undoubtedly true. Thy word is truth, Joh. 17.17. And there­fore to this let Christians repair, bringing the Doctrines of their teach­ers to this test. This was the Touch­stone which those Noble Bereans made use of in trying of Pauls doctrine. How ever, looking upon him as a man sent of God, they received the word from his mouth with readiness of minde, yet they searched the Scriptures dayly, whether those things were so, Act. 17.11. whether consonant and agreeable to the written word. Like course are Christians to take, special­ly when they meet with new doctrines, new to them, they are now to lay them to this rule. Thus doe trades­men in trying of weights and measures, they bring them to the standard. If [Page 49]they finde them either more or lesse then that, they look upon them as not warrantable. And so is it with doctrines, if not exactly consonant and agreeable to the written word, which God hath left as a standard for his Church to try them by, if either more or lesse, if any addition to the word, or substraction from it, if contrary to it, or diverse from it, they are to bee looked upon as false, and he that teacheth them as a false teacher.

Objection. Object. But it may be said, Scriptures ob­scure to pri vate, and un­learned Chri­stians. How shall private Christians thus try them? It may be they are unlearned, weak and sim­ple, and not so able to judge the scri­ptures; about the sense whereof it is not alwayes agreed among learned men, the greatest Clerks sometimes differing in the exposition of them. And how then shall they bee able to judge of them, so as to try doctrines by them?

Answ. 1 Answ. 1. To this it is answered, 1. Fundamentals clearly held forth. That as for fundamental truths, neces­sary to be known and believed, they are plainly held forth, written as with a sun-beam; So plainly set forth as that a weak eye may see them.

Obj. Object. 1 How is it that all doe not see them. But if so, how then is it that some who are quick sighted doe not? How is it that some who are learned conceived diversly of them? They cannot see what others suppose they doe. As Papists, and Socinians, they cannot see those doctrines which o­thers conceive to bee clearly held­forth in the word,

Ans. Ans. Not through any obscurity in the word, But To this it may be answered, this is not through any obscurity or darkness in the word. But

1 1 It may be there is a beam in the eye, There may be a beam in the eye. which will not let it see what o­therwise in it self is clear. Such a beam there is in the Papists eye, who being prejudiced against such & such truths of God, as their great Apostle the Pope will not give his allowance to, to whom they have inslaved their judgements, they cannot (or rather will not) see them, though never so clearly held forth in the Word. And so may it bee with some others, who having the beam of some sinful lust or other in their eye, which they are willing to part with, they cannot see that which others doe, because they are loath, not willing to see it.

[Page 51] 2 2 Or (secondly) in looking upon the scriptures they make use of false lights; False lights made use of. not judging of it by its own light (which they ought to do) but by their own light. Either by the light of fancy which is the Quakers light, which he calls the Light within him. Or by the light of Reason, which is the So­cinians light, which whilest he is wholly guided by, no wonder he cannot see what is above reason; my­sterious doctrines, to be apprehended by faith, not comprehended by rea­son. Now they who shall make use of no other light but this dim one, no wonder if they cannot see what otherwise is clearly and plainly held­forth in the word.

3 3 To which I might adde, God in his just judge­ment blinding the eye. God in his just judgement sometimes hideth that from the eyes of some, which through an ordinary work of that spirit he revealeth unto others. To you it is given to know the mysteries of the kingdome, but to them it is not given, Mat. 13.11. He hath blinded their eyes, and hardened their heart, that they should not see with their eyes, nor under­stand with their heart, John. 12.40. [Page 52]This for fundamentals.

Answer 2 For other truths of God which are not so clear, Private Chri­stians to crave the help of o­thers specially their Ministers. here private Christians are to crave the help of others, such as have more discerning spirits then them­selves. In special of the Ministers of Christ, who are (as I said) Tryers by office; specially their own Ministers. To them in dubious cases they are to repair, receiving the law from the mouthes.

Not that I would have them see with their eyes; The people not to see with with their Mi­nisters eyes. So Romanists (Some of them) would have it, who cry up their implicit faith, willing and requi­ring private Christians to beleeve what the Pope and his Ministers be­leeve, allowing them no other judg­ment concerning the doctrines of their teachers. Ad hoc quidem respondent, ex mente D. Joha nis Omnes fideles probare spiritus num ex Deo sint, dìun illis cre­dunt qui spiri­tuum havent discretionem. E­stius Com in loc. So Estius tels us that some of them expound that forecited text of Saint John, 1 Ep. 4.1. where he giveth that general direction to all, to, Try the spirits; This (say they) are private persons to doe, not by themselves, but by others, by those who have the spirit of discerning, whom in this case they are to beleeve. For as it is in the natural body, the eye [Page 53]onely seeth, though not onely for it self, but for the whole Body. So is it in the Church (say they.) Here those that have the spirit of discerning, the Pope and his Ministers, they are to judge of Doctrines, which they doe, not onely for themselves, but for o­thers, who by submitting to their judgements, may be said to try the spi­rits, viz. in, and by them. This Do­ctrine (as Estius dares not avouch it) wee renounce. Not onely allowing but requiring (what the Scripture doth) that every one should see for himself, with his own eyes. The just shall live by his faith, Hab. 2.4. not by the faith of his Minister, or yet of the Church.

But though they may not see with their eyes, Yet may make use of their light. yet they may make use of their light; As the wise men did of the Star to bring them to the place where Christ was. Such use both may and ought private Christians to make of their Ministers, who are as stars in the right hand of Christ, Rev. 1. make use of their light, their guidance, their direction. That so by the help there­of they may come to see that in the [Page 54]word, which otherwise may be dark and obscure to them. Thus then let Christians set upon the Tryal of Do­ctrines, and so of their Teachers by them. Directions in this Tryal. 1 Seek humble and meek spi­rits.

Onely here, that they may not mis­carry, let them (first) seek humble and meek spirits: not thinking of themselves above that which they ought to think, but thinking soberly (as the Apostle re­quires them) Rom. 12.3. Nor yet be­ing of captious and quarrelling spirits, seeking advantages against their Mi­nisters. So did the Prophet Jeremies familiars to him, they watched for his haltings, Ier. 20.10. And so dealt the Scribes and Tharisees by our Saviour, as St. Luke tells us, Luke 11. last, They laid wait for him, seeking to catch something out of his mouth, that they might accuse him. This is a thing which doth not become Christians, who ought to be like unto their pattern; Christ him­self, who bids them, Learn of me, for I am meek and lowly in heart, Mat. 11.29. And being such, they may now expect that God will reveal himself, and his truth to them. I will dwell with him that is of an humble spirit [Page 55]saith the Lord) Isa. 57.15. being rea­dy, as to support and comfort, so to teach and instruct them. The meek will he guide in judgement, and the meek will he teach his way, Psal. 25.9.

2. Dir. 2 And being humble and meek, Beware of mistakes. let them also be tender and warie; wa­rie lest they mistake the Doctrines which they hear, mistake either words or sense. Both these wayes we finde our Saviour mistaken. In his words by Peter, and other his disciples, John 21.22. where when Peter had propounded that curious enquirie concerning John, And what shall this man do? what should become of him? our Saviour answereth him, If I will that he tarry till I come, what is that to thee? Here they mistake him, con­ceiving him to have spoken positively, that John should not die, which went for currant among the Brethren; Yet (as the Text hath it) Jesus said not not unto him, He shall not die, but if I will that he tarry till I come, what is that to thee? And so in his sence and meaning by the Jewes, who hearing what he said to them, Destroy this Tem­ple, and in three dares I will raise it up [Page 56]again, they understood him in a lite­ral sense, as speaking of the material Temple, whereas he spake figuratively, meaning that mystical Temple, the Tem­ple of his Body, as we have it, John 2.19, 20, 21. Thus are the Ministers of Christ, though speaking never so warily, subject to be mistaken by their unwary auditours, which there­fore they who will make a true tryal of them must be warie of. Specially of willing ones.

Much more of willing and wilful mistakes, of perverting their words, or meaning. A thing which the Pro­phet Jeremiah chargeth upon some of his hearers, Jer. 23.36. Ye have perver­ted the words of the living God. This they had done by misconstruing, and making an ill use of what he, and o­ther of the Prophets said unto them from the Lord. This let Christians beware of. As also of ignorant and rash censures, of speaking evil of the things they understand not, which Saint Peter chargeth upon some in his time, 2 Pet. [...] from God. 2.12. And being thus prepared, and distosed, then in the last place,

Dir. 2 Let them seek a true understanding and sound judgement from God; beg­ging [Page 57]that for themselves which Paul doth for his Ephesians, Ephes. 1.7. that God would give unto them the spirit of wisdom and Revelation. A thing which he is ready to bestow upon them who with honest and humble hearts seek it. Ask and it shall be given you (saith our Saviour) Luke 11.9. And what shall bee given them? why the holy Spirit. So the thirteenth verse ex­plains it; If ye being evil know how to give good things to your children, how much more shall your heavenly Father give his spirit to them that ask him? Even that spirit of wisdom. If any man lack wisdom (saith Saint James chap. 1. verse 5.) spiritual wisdom, Let him ask of God, which giveth to all men liberally, such a portion as he seeth fitting and convenient for them. This for the second Head; The Tryal of Teachers by their Doctrine.

Tryal. 3 The third and last is, their lives. Their lives. As they are to be tryed by their Tongues, so by their hands, as by their words, so by their works. So it is with true Teachers, their works testifie of them. So saith our Saviour of him­self, John 10.25. The works that I do [Page 58]in my Fathers Name they bear witnesse of me, shewing him to be what he was, one sent of God. And so they did of his Apostles. Truely the signes of an Apostle have been wrought among you in all patience (saith Paul to his Corinthi­ans, 2 Cor. 10.12.) meaning his pa­tience and constancy in his sufferings for Christ. Hee demeaned himself like an Apostle. So on the other hand false Teachers may bee tryed by their works, their practices. Ye shall know them by their fruits (saith our Saviour speaking of false prophets) Mat. 7.16. their works, their practises, which being exactly scanned, and narrowly pried into, will for the most part bee found unsuitable to their profession. The Wolfe will be found under the sheeps-skin; Which in fals­teachers often are not ap­proveable. under fair pre­tences a foul disposition, shewing it self in some unwarrantable practise, or other. So was it with the false A­postles, and other falfe Teachers in the Apostles times. So Saint Paul descri­beth them in his Epistle to Timothy. Thus speaking of that pair of Blas­phemous Hereticks, Hymeneus and A­lexander, 1 Tim. 1.19. he saith that [Page 59] having put away a good conscience they made shipwrack of faith. First they let loose the reins to licentiousnesse, and then they made shipwrack of the doctrine of faith, being drowned in Errours and Heresies. And truly so is it, where the latter of these is let go, the former is seldom retained. False Teachers (pretend what they will) are seldom truly conscientious. And so again, chap. 4. verse 2. speak­ing of seducing spirits, that should come in the latter times, false Teach­ers spreading their Errours under a pretence of being inspired by the spirit of God, he describeth them to be such as should speak lies in hypocri­sie, having their consciences seared with a hot iron. Conscientiam habentes inu­stam notis cri­minum quibus quibus sibi sunt conscii, Putting on a vail of seem­ing sanctity to cover their blasphe­mous Heresies with, but having bran­ded consciences (as Grotius expounds it) being stigmatized with the marks of some foul and enormous crimes, which they indulge and allow them­selves in; like Rogues who are burnt in the hand or shoulder, or some o­ther part of the body, whereby they may be known for such as they are; [Page 60]Or consciences cauterized (which word exactly answereth the word in the O­riginal, being derived from it, [...], seared, made insensible of their own dangerous condition, and of the righteous judgements of God, and so going on in some wicked course or other. And so fareth it oft-times with such Teachers; They are no lesse erroneous in their lives then Doctrines. Some particu­lars instanced in. To instance in some particulars.

1. 1 False-teachers ordinarily proud. Ordinarily they are proud: So the same Apostle describeth those same false teachers, chap. 6. verse 3. of the same Epistle, If any man teach otherwise (saith he) &c. He is proud, [...], puffed up, swollen with a tympanie of spiritual pride. And tru­ly so is it; seldom shall we meet with a false Teacher but is sick of this dis­ease, swollen up with a high conceit of himself, of his own parts and gifts, which maketh him decline the com­mon road, finding out some new way, broaching some new Doctrine, that he may have the honour of the inven­tion; and so be thought to be some­body (as Gamaliel saith of Theudas, Act. 5.36.)

[Page 61] 2. 2 Often cove­tous. And as Proud so also oft-times Covetous. So it there followeth in the next verse of that chapter, ver. 5. Supposing that gain is godliness. This do false teachers oft-times, they make this their last end, making their teaching an Art of lucre, and making the Gospel which is the doctrine of god­liness, subservient to those base ends. So the same Apostle in his other Epi­stle sets them forth, 2 Tim. 3.1, 2. Where in the four or five first verses, we have a large description of them, many of their qualities pointed at, and this among the rest, this know, (saith he to Timothy) that in the last dayes perillous times shall come, ( [...] hard, troublesom, difficult and dangerous times, and that in regard of the spiritual state of the Church,) for men shal be lovers of their own selves, covetous, boasters, proud, blasphemers, and so he goeth on, instancing in di­verse particulars, But who are they whom the Apostle thus brandeth? why the sixth verse will tell us; Of this sort are they which creep into houses, and lead captive silly women; False teachers, who oftimes are justly char­geable [Page 62]with both these, of being proud and covetous.

3. 3 Not seldome Luxurious. Yea, and (in the third place) Luxurious. So Saint Peter describeth them, 2 Pet. 2. where foretelling the same that Paul there did, that there should be false teachers in the Church which should privily bring in damnable Heresies, verse 1. he sheweth what ones they should be; And many (saith hee) shall follow their pernitious wayes, verse 2. [...], Exitia, their perdi­tions, Vid. Beza Gr. Annot ad loc. or destructions, or (as divers o­ther copies read it) [...], Luxurias, (as the vulgar Latine renders it) their luxuries, their lascivious wayes and courses, which were pernitious ways. To which also in the next words hee joyns their covetousness; And through covetousness shall they with feigned words make merchandize of you, verse 3. Un­der a feigned kinde of speech, framed to a shew of more then ordinary Pie­ty, and Charity, and Meeknesse, they shall endeavour to lay hold of your estates with the ruine of your souls, (as Diodate explains it.) Such may false Teachers oft-times bee found, proud, covetous, luxurious. So they are [Page 63]there set forth more fully, verse 10. where he giveth this further Chara­cter of those whom he spake of; They are such (saith he) as walked after the flesh in the lusts of uncleanness, and de­spise government, presumtuous are they, self-willed, &c. And again, verse 14. Having eyes full of adultery, and that cannot cease from sin, beguiling unstable souls; an heart they have exercised with covetous practises, &c. Thus Saint Pe­ter, with whom Saint Jude also con­curs, describing them after the very self same manner, by the same Cha­racters, as we shall finde it, verse 4. and 10. of his Epistle.

And such as they described them, Vtrumque, am­bitiosum homi­nem, & prorsus corporis uolup­tatibus dedi­tum fuisse, de­monstrant ipsius errores. Danae­us in August de Haeres. cap. 8. such the after ages found them. Such was that forenamed Cerinthus, a most ambitious and voluptuous person, as (besides the Records which are left of him) is justly collected from some of his Errours; in special that Mil­lenarie opinion of his, the thousand years reign of the Saints after the Re­surrection, wherein they should (as he apprehended) enjoy all kinde of carnal and sensual pleasures, where­of hee was the first broacher. And [Page 64]such were those Nicolaitanes, whom the Greek Scholiast conceiveth Saint Peter to have an eye at in that Text forecited, 2 Pet. 2.2. and whom our Evangelist Saint John maketh menti­on of by name, verse 6. of this chap. Rev. 2. they were an impure genera­tion, whose deeds were deservedly hated both of God and men. And of the same kinde were the Gnosticks, whom some look upon as a branch of the same stock, the of-spring of those Nicolaitanes (if not the same) A proud generation. Gnostici propter excellentiam sci­entiae sic se appellatos esse, vel appellari de­buisse gloriantur eum sint superio­bus omnibus va­niores atque turpiores. Aug. de Haeres. So much their very name which they gave to them­selves imports, Gnostici, Gnosticks, so called propter excellentiam scientiae (as Augustin giveth the reason of it) for the eminency of their knowledge, wherein they thought themselves to excel all others; But not more proud then vile, being given up to all kinde of filthinesse; from whence they had another name given them, which far better agreed to thē then the former, being called Borboritae, quasi coenosi (as the same father interprets it) sc. pro­pter nimiam turpitudinem, for their wallowing like swine in the mire of [Page 65]all kinde of filthinesse, (as Saint Peter also describeth some of the Apostates of his time, 2 Pet. 2. last, where wee have that word [...].) And such were divers others of those ancient Hereticks in, and near unto those primitive times, as the writings of the Fathers set them forth; such as whose lives did sufficiently proclaim them to be what in truth they were, nothing lesse then what they gave out themselves to be. And I might shew the like in some of the ring-lea­ders of Sects and Heresies of latter times. But I suppose even your own observation and experience may fur­nish you with but too many instances in this kinde, of men pretending to more light then others, who thereup­on have taken upon them to mint new doctrines, and to lay out new wayes, yet their practises have plain­ly shewn that they were out of Gods way, walking in darknesse.

I shall proceed no further. You see how, and in what way such teach­ers as these in the Text are to be try­ed. What then remains but that, as [Page 66]occasion is offered, meeting with such teachers, you put them upon the try­al, trying them by their Calling, Do­ctrine, Life; which doing, question­lesse you shall finde what the angel of this Church is here said to have done, you shall find them Lyars.

Part. 2 And so I am fallen upon the second part of the Text, The issue of this trial. wherein wee have the Issue and successe of this underta­king. The angel of this Church ma­king tryal of these pretended Apo­stles, he found them lyars. Of which very briefly.

Lyars] [...], False apostles called lyars. Perkins Ex­position in Text. a broad and a foul word, yet not found fault with, but approved by Christ, being here given to these False Apostles. From whence Mr. Perkins observes not amisse; that

Though Railing and taunting can­not beseem any, Obs. Broad Language wa­rantably given by Magistrates and ministers to some offen­ders. yet Magistrates and Ministers in their places may give out severe speeches against offenders, in to­ken of detestation of their sins, and not offend. For this he instanceth in John the Baptist, who called the Scribes and Pharisees, a Generation of Vipers, Mat. 3.6. And so in our Sa­viour, [Page 67]who called Herod a Fox, Luke 13.32. And in Paul, who writing to his back-sliding Galathians, puts the Fool upon them, Gal. 3.1. And so the same Apostle, having to deal with Elimas the sorcerer, a great and dan­gerous seducer, he being filled with the Holy Ghost (saith the Text) set his eyes upon him, and said, O full of all sub­tilty and mischief, thou childe of the De­vil, thou enemy of all righteousnesse, &c. Act. 3.9, 10. And thus it is here said of this Angel, (the Minister, or Ministers of this Church of Ephesus) having try­ed these false Apostles, he found them Lyars. Found lyars, how.

Found them] Even as an Inquest or Iury that passeth upon a Malefactor, is said to find him guilty, judging and de­claring him so. So did this Angel here finde these False Apostles; having brought them to the tryall, upon good evidence he found them Lyars, judging and pronouncing them so to be. So the Prophets both Isay and Jeremie call those Wizards and Divi­ners, who in their predictions promi­sed a long continuance, and flourish­ing [Page 68]state to the Babylonian Monarchy. That frustrateth the tokens of the Lyars, (saith Isay chapter 44.25.) A sword is upon the Lyars (saith Jeremy, chapter 50.36.) And such this Angel here found these false Apostles, Lyars; such as not onely spake that which was false in it self, but spake it knowingly with a minde to deceive.

Such properly are Lyars. Lyars proper­ly who. Not eve­ry one that speaketh an untruth, which true and honest men may doe unawares, unwittingly, against their wills, who thereupon do not deserve this brand, to bee called Lyars. But when any shall do it knowingly and willingly, animo fallendi, with a pur­pose to deceive. So did these false Apostles here in the Text, They said they were Apostles, which they were not, and which they knew they were not; and they did it purposely to de­ceive the people, thereby to insinuate themselves into their affections, to gain respect to their persons, and en­tertainment to their false doctrines, which they held forth. Lying a foul crime.

Obs. A foul crime; Such is Lying. So [Page 69]the spirit of God looked upon it, whilst it reckoneth those who are habitual­ly and customarily such, among that cursed crew, those abominable ones; Murtherers, Whoremongers, Sorcerers, Idolaters, and all Lyars, so you have them put together, Rev. 21.8. and 22.15. and the same doom passed upon them as upon the other, viz. that they shall have their part in the Lake that burneth with fire and brimstone, which is the second death.

Which (not to dwell upon it) let it make all who hear it wary; Aplication. Take heed of it. lest up­on the tryal they should be found in this number, Lyars in any kinde. Di­verse kindes of Lyars, and Lying we meet with [...] Scripture. Three kinds of Lyes. and Lying. Three most observable.

1 1. There is a Civil Lye; such as is used too often in bargaining, A civil Lye. in Con­tracts; and other affairs of this life; which some distinguish into a Jocose, and a serious Lye, a merry, and a very Lye, a Lye in Jest, and a Lye in earnest; The latter of which they sub-divide into a Noxious and Officious Lye; which last they give allowance to. [Page 70]An officious Lye; which is made in fa­vour of others, for their help or be­nefit. But even this Lye, however it hath a mask put upon the face of it, carrying a shew of honesty and Cha­rity, An officious Lye not to be allowed. because it is beneficiall to our neighbour, without any wrong or de­triment (it may be) to any, yet in­deed and in truth it is no more al­lowable then the former: Being a­gainst the Commandment of God, which forbiddeth a lie to be told in what cafe soever. Surely if a man may not tell a lye, or talk deceitfully for God (which Job sharply reproves in his friends, Job 13.7.) much less then may he tell a Lye for his neighbour. Truth is a precious this [...] weighing down what ever can [...] in the ballance against it. Whereupon the Wise man forbiddeth to part with it, upon any termes. Buy the truth, but sell it not, Prov. 23.23. O take heed Christians! that none of you who professe your selves to be of the truth, (as Saint John speaketh of sincere Christians, 1 John 3.19.) the true children of that God who is the God of [Page 71]truth, the true disciples of Christ, who stiles himself the Truth, John 14.6. be found lyars in this kinde. Knowing that you must be tryed; though hap­pily not by man here, whom you may deceive, yet by God hereafter, who cannot be deceived. Whose judge­ment being according to truth (as the Apostle speaketh, Rom. 2.2.) he will certainly then find out those that are Lyars.

2 2. There is an Hypocritical lye. An hypocriti­cal lye. A counrerfeit profession of Religion; when men have onely that [...], that outward form of godliness (as the Apostle calleth it, 2 Tim. 3.5.) When faith and repentance and other Graces are dissembled. Of this lying speaketh Saint John, 1 Epist. 1.6. If we say that we have fellowship with him, and walk in darknesse, (professe uni­on and communion with God and Je­sus Christ, and yet go on in sinfull wayes and courses) we lye. Such ly­ars were Judas and Demas, Ananias and Saphira. Such were the Scribes and Pharisees, whom our Saviour fitly compares to painted Tombs, upon this [Page 72]account denouncing a woe against them, Mat. 23.27, 28. Woe unto you Scribes and Pharisees Hypocrites, for ye are like unto whited sepulchres, which in­deed are beautiful outwardly, but within are full of dead mens bones, and all un­cleannesse. Even so ye outwardly appear righteous unto men, but within ye are full of hypocrisie and iniquity. And such are all Hypocrites, who professe and ap­pear to be what they are not, having fair faces, but foul hearts, lyars all. Now take heed again that none of you be found in this number, know­ing and remembring that there will come a day of Tryal. Such shall that last day be; when all must appear be­fore the judgement seat of Christ, to re­ceive according to that which they have done in the body, whether it bee good or evil, (as the Apostle tells us in the second Epistle to the Corinthians, the fifth chapter, verse 10.) Now that day will bee a day of Revelation, the Revelation of the righteous judgement of God (as the same Apostle calls it in his Epistle to the Romanes, chapter 2. verse 5.) Then shall all maskes [Page 73]and disguizes bee pulled off, and all shall appear to bee what in truth they were; All standing naked be­fore the Tribunal of Jesus Christ. O take heed that none of you then bee found Lyars! Which if you shall bee, O what shame and confusion will then cover your faces? Then must you look for no other but the Lyars portion, to bee shut out with Dogs (as the Text hath it in the Revelations chapter 22. verse 15.) to have your part in that Lake that burneth with fire and brimstone.

3 Thirdly, There is an Heretical Lye, An heretical Lye. a falshood in matter of Christian Doctrine; when some Doctrine is held forth contrary to the Word. Of this lye speaketh Saint John in his first Epistle, chapter 2. verse 21. No lye is of the Truth; calling the Teach­ers or maintainers thereof, Lyars. Who is a lyar, but he that denieth that Jesus is the Christ (so it followeth in verse 22.) Now take heed also that none of you be found amongst these lyars. These Lyars to bee avoi­ded.

To which end avoid those that are [Page 74]so, and found to bee so. This will men do by those who are found to be Cheaters, setting forth false wares to sale, or minting of false and counterfeit Coyn, not of the right stamp or mettal, all will take heed of them, no man will trust them. And so deal you by False Teachers. Many of which of late times have been Tryed by the Angels of the Churches, the true and faithfull Ministers of Christ in this Nation, (whom (as I said) Christ hath made Tryers by Office) and they have been found by them lyars, (so declared and proved by their Preaching and Writing) no better then Cheaters, holding forth false, dangerous and pernitious Doctrines. As you love your souls, take heed of them, trust them not, Avoid them. That is Pauls earnest obtestation to his Ro­manes (as before you heard) in that his Epistle, Rom. 16. verse 17. And let it now be mine to you, ser­ving as a closure to what I shall say upon this Text and this subject. Now I beseech you Brethren, mark them which [Page 75]cause divisions and offences contrary to (or besides, for that sense the word will well bear; [...], prae­ter doctrinam (as the vulgar Latine renders it) besides) the doctrine which ye have learned, and avoid them: [...], shun all voluntary and intimate society with them. Hoc argumen­tum facitut cre­dam non fuisse tunc conventus communes aut Presbyterium Romae Alioqui voluisset tales excommunicari. Grot. Annot. in loc. This (as Grotius conceives of it) was all that those beleeving Romanes were then in a capacity of doing, not be­ing as yet formed into an Original Church, so as to have any Presbytery, or any Church Government among them; which had they had, surely (saith hee) Paul would have given them some other directions, willed them to have dealt otherwise by them: viz. to have Excommunica­ted them, according as they deserved. But however it was with them, sure wee are (what we have just cause to lament and complain of to God and man) so it is generally with the Churches of Christ in this Nation at this day, The onely re­medy in these loose times. which have no Government set up among them, no authorized Presbyteries, onely acting, what any [Page 76]of them do, in a precarious way; by reason whereof those False Teachers which abound every where, cannot bee proceeded against, as otherwise they should bee, in a publick way, struck with the thunder-bolt of Ex­communication, and delivered to Satan (as Paul saith hee dealt by Hymeneus and Alexander, in his first Epistle to Timothy, chapter 1. and the last verse) that they might learn not to blaspheme: What then remaines, but that in a private way they bee shunned and a­voided? Ʋbisine tali re­regimine est ec­clesia nihil a i­ud possunt singu­li quam declina­re familiarem convictum cum iis qui non ex regulâ Christi vivunt Grot. ubi supra. And this let me leave with you; Shall such come amongst you? own them not, receive them not, not into your houses. For this, that of this our Evangelist Saint Iohu is ex­presse in that forecited Text, in his second Epistle, chapter 10. If there come any unto you, and bring not this Doctrine, receive him not into your house, neither bid him God speed. To which hee subjoyneth an Argument or Reason in the next words; For he that biddeth him God speed, is partaker of his evil deeds, verse 11. And if you may not receive them into your [Page 77]houses; surely by a Parity of Reason, you may not go to theirs, not repair to their meetings, which how pernici­ous it hath proved to some, and not a few, of late times, I shall not need to tell you.

Object. But it will be said, What? Christians not to frequent the meetings of false teach­ers, nor to be familiar with them. have nothing to do with them? how then shall wee try them? If wee may not go to their houses, to their meet­ing▪ [...] shall we try their Doctrines? And if wee may not receive them in­to our houses, so as to converse and be familiar with them, how shall we try their Practise, their Life and Conver­sation?

Answ. Vertigo, or The turning sicknes of soul unsetlednesse. Printed 1655. The false Apo­stle tryed and discovered, Printed 1656. To this I suppose you now expect that I should return an An­swer; but having my self heretofore done it in this place, treating upon that Text in the thirteenth chapter of the Epistle to the Hebrews, verse 9. and finding it again since done by that Reverend Brother fore-mentioned in his Treatise upon this Text which I have now handled; both which I presume are, or may bee in your hands, I shall now forbear that la­bour, [Page 78]commending what hath been spoken to your practise; and your selves to him who is of power to esta­blish you; to whom be Honour and glory now and for ever. Amen.