MY Learned and Reverend Bro­ther hath set before you the 2 Tim. 3.8 Jannes and Jambres that de­lude and pervert soules. It is my taske, to shew you the havock they make of Gods inheritance. Hee hath discoursed of the Pan­doraes box, and I shall shew you the mischiefe that [Page 2] comes by the opening thereof. You have seen by this discourse the black face of damnable error; and one would think that such stuffe should scarce bee own'd in the world: Yet here in the words of my Text behold the peoples madnesse, many shall follow their pernitious wayes, &c. In which words ob­serve.

1 The thriving and growth of Heresy; many shall follow their pernicious wayes.

2 The sad sequel or fruit of this; by reason of whom the way of truth shall be evill spoken of.

First, In the growth of these damnable errors, observe,

• 1 Their Nature and Character, stiled here in the Text [...] Destructions.
• 2 Their attraction or rather infection and fascination; And in that take notice of,
  • 1 Their efficacy, they shall so prevaile, and overcome the wills of some, that they shall follow their pernicious wayes.
  • 2 Their spreading; Not a few, but Many shall be perverted by them.

Secondly, in the sad sequel of this perversion, observe

• 1 An Epithite given by the Apostle to Chri­stian Religion, Tis the way of truth.
• 2 The foule carriage of many wicked men towards it, or the course usage it finds at the hands of some in the world, [...] i. e. It shall be blasphemed or evil spoken of.
• 3 The reason, or root of this, By reason of whom, i. e. of those that are by these damna­ble errors seduced and led astray by these false teachers.

[Page 3]But first I shall speak of the first part, viz.

Observe, 1. The Character and Nature of Hereti­call courses, rightly here in this Text stiled by our Apostle Destructions. Hence compared to a life-destroying, sense-devouring 2 Tim. 2.17. Gangrene, to a terri­ble 1 Tim. 1.19. shipwrack, to a horrible Rev. 12.15. flood, by which Med. in A­pocal. in cap 12 & vers. 15. cum al is. some learned expositors understand especially the Arrian heresy, not excluding others also. O who is able to reckon up the ruins they bring, the sad destructions they produce to Societies or parti­cular persons!

First, look into the Church, there is no man that is moderately ver'st in Church-story, but must needs take notice, that these damnable errors have been almost in every Century notoriously destru­ctive there; robbing, and dispoyling her of not on­ly her Cant. 2.15 tender grapes, but many choice orna­ments, learned instruments, who might have been more useful to her, alienating them from her, nay many times ingaging them as sorest opposites against her peace and verity: Witnesse of old 2 Tim. 4.10. Demas, 2 Tim. 2.17. Hymeneus and Philetus, 2 Tim. 1.15. Phygellus and Hermo­genes, Nicholas, Ebion and Cerinthus, Menander, Satur­ninus, with many others. And in later time Muncer, Swenkfeild, Servetus, David George, Socinus, and di­vers others.

What horrid exacerbations of mind have they raised, which have grown to provoking language, and have not rested there, but proceeded to blowes, yea blood; witnesse that hot contest at Alexandria between the Arrians and the Orthodox; where (to use Euseb. in vita Constant. lib. 3. cap. 4. Eusebius his words) they fought together, and kil'd each other like swarmes of gnats in the ayre. [Page 4] How have they defiled her purity with lothsome pollutions in Doctrine and manners? witnesse those filthy dreamers in St. Iude 8. Judes time who defiled the flesh, despised dominion, and speak evill of dignities. Those abominable beastly men, whom no lesse title then Some cald them Bort ori­tes, from their beastly life. Gnostici would content, as if they had been the only inhabitants of Goshen, and all the world beside had been benighted in Egyptian darknesse. And I beseech you, how much in later times have our Germane Anabaptists, or English Libertines in their assertions, or lives faln short of their monstrous predecessors? How have they like fumes out of the bottomlesse pit clouded her verity? In the Church of Gal. 3.1. and 5.7. &c. Galatia, was not the soule-saving Doctrine of Ju­stification almost totally eclipsed? and in the Church of Corinth 1 Cor. 15. the article of the resurrectiō shrewdly sha­ken by these? did not the wretched doctrine of Bala­am, & the Nicholaitans passe with many for currant in Rev. 2.14.20. Pergamus? And was not the bright shining of truth offuscated by those in Thyatirus? How did truth seem to have forsaken the Church in the dayes of A­thanasius, when the world (to use Jeroms expression) groaned to see it selfe become an Arrian, when a whole Socrates. sch. Eccles. hist. lib. 1. cap. 25. Synod of Arrians at Tyre condemn poor Athanasius for maintaining the eternall Diety of Christ? How have these damnable errors when once they have got footing in the spirits of men turn'd them into beasts of prey, cruell Phil 3.2. dogs, rave­nous Act. 20 29. wolves, devouring lyons; not resting satis­fied where their power could reach and prevaile, without the inflicting of the saddest cruelties, and forest destructions they could invent, upon the most Orthodox professors of truth? We need to [Page 5] seek for proof of this no further than the Socrat. hist. Eccles. lib. 2. cap. 22. Atha­nas. Apolog. Victor. de persecut. Van­dal. lib. 3. Arrian haeresy; how cruell and bloody were they to the servants of Christ; exciting the Magistrate to ex­turpate them, loading them with slanders, banishing them from their Countries, scourging, and imprison­ing them, cutting out their tongues, nay not satis­fied without their precious lives. Thus we see that whether wee look at these damnable errors in their own nature, or in their subject in whom they reside, they are truly by the Apostle in the Text stiled Destructions.

Secondly, but fares the Common-wealth any bet­ter where these take place? Have not these damna­ble errors destroyed its peace by tumultuous insur­rections, and horrid outrages? what a terrible tem­pest was raised by Aug. Epist. 50. ad Bonif. & Epist. 68. ad Ja­nuar. & lib. 3. cont. crescon. Donatists, and Circumcelliones, men of the same humor with them, and what out­rages were committed by them; who pretended to more piety than others, but exprest the contrary, by their rapines, robberies, and mischeivous courses? Nor could they bee taken off, till Honorius the Paul. diac. lib. 14. Emperor was fain to send Dulcius with an army to suppresse them. How have these errors many times subverted the very foundations of States, while some of them in their own nature have been so directly opposite to the being, or binding of Lawes, to the authority of Magistrates (as the Moniches of old, the Munster faction of late) that where they have taken place, the ligaments of States have been (so far as these have prevailed) so miserably broken, and left in so sad a confusion under a pretence of Quidam ut imperium sub­vertant, liberta­tem si subver­terint ipsam ag­gredientur. Corn. Tacit. liberty, that had not their extirpation been the more speedy they had certainly buried those people where they [Page 6] reigned in utter confusion and desolation. Not only making them accessory to their own destructi­on, whilst with their own hands they should effect their ruine; but also ingaging him who is the God of order and truth to become their enemy, and pour out the testimonies of his vengeance from heaven upon them: Somtimes by a more immediate hand, as Paul. Diac. lib. 15. Antioch, a nurcery of heresies was first sore shaken, and after with fire from heaven consumed; Nichomedia a place where the Arrians were appoin­ted to meet, swallowed up of an earth-quake. And frequently by the mediate hand of men, who are his ax, rod, and staffe of his indignation; whose spirits hee stirs up to take vengeance on his behalfe; such in former times were Constantine the great, who ba­nisht Arrius; Socr. schol. hist. eccl. l. 5. c. 10. Evagr. hist. eccl. l. 4. c. 11. Theodosius expeld all hereticks that were against the faith of one substance; Justinian published sharp edicts, and sorely punished hereticks, with divers others. And in later times Charles the fifth against the Westphalian crue; also the Magi­strates of Geneva burning Servetus for his Antitri­nitarian heresie, with many other examples of this. Thus you have seen, how destructive these damna­ble heresies are in societies.

Secondly, but are they lesse pernitious to parti­cular persons, whether ringleaders, or such as are per­verted by them? Certainly no; but I may truly take up the words of the Prophet Esay. 59.5., They hatch Cockatrice egges, and weave the spiders web: hee that eateth of their egges dieth, and that which is crushed, breaketh forth into a viper. In which place Hieron. in Epist. ad Cy­pri. Je­rome thinks the Prophet Esay doth lively set forth the nature of heresies, and the work of hereticks. [Page 7] How is it often the destruction of their bodies, whilst their erroneous mind puts them upon the as­serting or practising that which either by too much excesse and riotous courses ruines nature, as the 2 Pet. 2.10, 12, 13, &c. Libertines of former and later time; Or else on the contrary, by too much Coloss. 2.21, 22. austerity and self-elected rigidity, sink in time the Body, and bring it to the dust of death?

But if none of these take place, how often is the God of heaven so far provoked, especially against the founders, or principall abetters and maintainers of them; that vengeance marks them with some eminent and notorious badge of Gods displeasure, by some sad and dismal ruine? Theodoret eccles. hist. l. 3. c. 14. When Arrius was in the midst of his pomp and pride, the hand of Hea­ven allots him a death-bed, and death loathsome like his Opinion. Evagr. hist. eccl. l. 1. c. 7. Nestorius his tongue was eaten with worms; Anastasius a great defender of the Eutychi­an heresie, was smitten with a thunder-bolt; Palmeri­eteron. O­lympius who publickly detested the Trinity, was struck with three lightnings whereby his body was burnt.

Yet however their bodyes speed, most certain­ly they are alwayes destructive to their better part the soul; 1 Tim. 5.6. benighting their minds, turning their light into darkenesse, and leaving them to innumera­ble by wayes of 2 Tim. 3.8. ruine and destruction. Many times spoyling their 2 Thess. 2.10, 11, 12. 2 Tim. 4.2. Consciences of peace, by overthrowing the very grounds and roots thereof, as Christs satisfaction; the comfortable doctrine of Justification, by the Papists and Socinians; which being taken away, what is left to a poore distressed soule afflicted with the sight and sence of sinne, [Page 8] a knife or halter, the too too ordinary refuges of dark distracted minds?

But however an Erring mind may enjoy a seem­ing peace, (which for the most part is rather to be stiled sottish stupidity, or carnal security, then Chri­stian tranquillity) Yet alwayes, answerable to the degree of falshood in the haeresie asserted, there is a pollution and stain thereby derived to the person maintaining Lev. 13.29, 30, 42, 43, 44. it. Leprosie in the head as truly made a Leper, as on any other part; neither doth it rest in the head, but as defluxions from the brain overthrow the stomach, so haeresies corrupt the other faculties of the soul, and frequently discover themselves in the filthy ungodly practises of those that entertain them; Some haeresies directly mili­tating against all piety in life and conversation; as that of the Libertines of old, who conceived that the distinction of Works into good and bad, was but an invention of men; and that no works were really bad in their own nature, but were to be rec­koned evil only so far forth as he that wrought them thought them so to be. And in our dayes, the Li­bertine assertions that so much prevaile upon un­stable spirits; as, That there is no resurrection of the flesh; That the works which are wrought by the body shall never be accounted for; That God is the author of evill works, as well as of good; That men are freed that believe, from obedience to the Moral Law and the like.

Thus haeresies 1 Tim. 6.5. corrupt mens minds, destroy good Conscience, pollute their Lives, rob them of beau­ty, peace, piety, indeed all reall spirituall worth. As rottennesse in an apple, or a flaw or cloud in a pre­cious [Page 9] stone, so far as these prevail, all real value ceases; so we may justly assert, that look how far haeresie prevails, so far forth the spirit of such a one is little, yea nothing worth; 2 Tim. 2.20. making them vessels of wood, stone, dishonour: Cypr. l. 3. ep. 3. l. 4. ep. 2. Aug. l. 3. de bap. cont. Donatist. c. 18, 19, &c. (so Cyprian, Austin, and divers others understand that place in Timothy con­cerning such kinde of persons as these.) But that which is worst of all, the height of misery, and dregs of vengeance; Gal. 5.20, 21. The nature, and neces­sary consequent of Haeresie unrepented of, is to de­prive the soul of happinesse. And most certainly, though it may bring a man into an imaginary sen­sual heaven, like that of Demaes here; yet will it bring them, if obstinately persisted in, into a 2 Thess. 2.10, 11. hell here­after. And however they may blaze and shine in the opinion of their own Faction, or others here; St. Peter tells you, like shooting gliding meteors, there is an eternal 2 Pet. 2.17 Jude 13. night of darknesse abides them in the other world for ever.

Ʋse 1 See then (I beseech you) worthy Senators, in what rank to reckon them that patronize, plead for, or seek a Toleration of Haeresies of you; or that would tie your hands from executing judgement upon Hereticall seducers of the people; or from pre­venting the growth, or extirpating of so banefull and pernicious a weed as Haeresie is. What, would they ingage you in the guilt of soules? or the ruine of Church and State, which you seek to preserve? The Lord rebuke thee Satan, who hath pulled these men as a brand out of the fire. Look therefore, I beseech you, upon such, as men, That care not for your reputation, though you leave your names for a curse and by-word to posterity; Regard not your [Page 10] security; Have no bowels of pity to poor soules; Are void of Publikenesse of spirit; Not regarding to see Jerusalem in prosperity, nor peace upon Israel. But as an Antidote against their oratory, I beseech you consider, the greatnesse of your trust for the Peoples safety; the strictnesse of your Covenant-engagement; the frequencie of your Declarations and Remonstrances against them; your Replies to reproaches that have been cast upon you, as if you favoured them; And lastly, I beseech you consider the ruining and destroying nature of Heresie, to Church, Commonwealth, Souls, Bodies. Cant. 2.14. There­fore take us the Foxes, the little Foxes that spoile the Vines.

Ʋse 2 I beseech you take notice, 'Tis no small judgment for a people to be 2 Thess. 2.10, 11. given up to believe a lye; to be so far deserted by God, as that Heresies should pre­vaile over them: 2 Tim. 2.26. 'Tis as the Devil would have it, 2 Thess. 2.10.11. A trophie of his victory, a signe of Indigna­tion, a Prognostick of Ruine, 2 Tim. 2.17. a deadly disease, a mark of Rev. 13.8. Reprobation; a terrible shipwrack, a certain ingulf of them in the Rev. 14.9, 10. participation of the saddest plagues and vengeance. O how can we weep enough this day for the daughter of our peo­ple; The Lords people are led captive; the Church is ecclipsed, and looks like a Jer. 12.9. speckled bird a­mongst the nations; The Commonwealth rotters; Soules are defiled; And hell is, I feare, too much filled with these Erring creatures.

We Ministers have need to weep, for want of courage, watchfulnesse, zeal. Christ may complain of us as Euseb. eccl. hist. l. 3 c. 20. St. John did of that Bishop, I have made a sweet keeper of my brothers soul.

[Page 11]You Magistrates had need to weep for want of Vt laudan­da patientia, sic timendum ne culpetur in ni­mium toleran­dis negligentia. Aug. serm. 14. de verb. Apost. Warmth, Heedfulnesse, Expedition, and for your cruel mercy towards Seducers. Are not you stiled Psal. 47.9. Sheilds, Nch. 9.27 Saviours, Isa. 44.18. Shepherds, Isa. 49 23. Nursing Fathers to Church and State? And God forbid you should be Psal. 115.6. like Davids Idol, have eyes, and not take notice of these; eares, and not heare the sad cryes of a distracted afflicted peo­ple against them; hands, and should not smite and cut off such wicked workers Psal. 101.8. from the city of our God. Parents and Masters had need to weep, for their heedlesnesse, and perfunctorinesse; that they have no more watcht over their tender spring, nor made it their busines to Ephes. 6.4, 9. ground them in the Prin­ciples of religion, for want of w^ch they have easily been Eph. 5.14. seduced & cheated by these hereticall Im­postors who lie in wait to deceive. And have they not abundantly obtained their purpose? Did ever the former ages produce more hideous Monsters than wee have risen up amongst us in this poor I­land? Are there not many Arrians, who hold that damnable error against the eternall Deity of Jesus Christ? Some Valentinians, who oppose the reality of his taking flesh of the Virgin Mary? Mar­cionites, who deny the verity of his sufferings? Gno­sticks, who pretend to new lights and revelations, but are too much like them in the wildnesse of their Opinions, and profanenesse of their Lives? And very many, of whom wee may say as Multifer­me monstrum. Epiphan. Epiphanius of Ebion, that hee was a Monster of ma­ny shapes, holding all errors together; The Sama­ritans abomination, the Jewes name, the Nazare­ans opinion, the Cerinthians forme, the Corpocra­tians [Page 12] improbity, and the Christians profession, and is not here cause to weep?

Luk. 19.41 Christ wept over Jerusalem, out of a contem­plation of those sad confusions and ruines that were at hand; and have not we just cause to mourn for our selves and for our children, when we may justly in a very true sense take up the Psal. 80.13, 14. Psalmists sad complaint: Thou hast broken down their hedges, so that they that passe by devoure it; the Bore out of the wood doth waste it, and the wild beast of the field doth de­voure it. Is not here cause to weep?

Ʋse 3 See, 'tis no small mercy to be preserved from Haeresie in erring times, and to stand on the vantage ground of Truth, from thence taking view of the dangerous encounters, fierce charges, boisterous blasts and billows which indanger the utter destru­ction and ingulfing of poor souls in everlasting ru­ine, whilest we our selves dwell in the serene aire and safe fort of Truth, freed from that giddinesse and destruction which lights on others. But let me tell you, We must take heed that this view we take be with abnegation and humility: Not to us O Lord, not to us; or with the 1 Cor. 15.10. Non est devo­tionis dedisse prope totum, sed fraudis de­tinuisse mini­mum. Prosp. Apostle, Not I but the grace of God that was with me. With praise and thanks­giving, for this mercy to our selves; with prayer and supplication for poore soules, that either are in danger to be insnared by them, or are already captivated, that they may escape out of this snare of the devil; With pity and commiseration towards them, taking notice that we our selves are but men, and may be Quid de me talis [...]a­tio fecisset, &c. Aug. Gal. 6 1. tempted; With help & adjuvation, Jude 22, 23 yet putting a difference, some pulling with feare, as it were out of the fire.

Ʋse 4 [Page 13]Exhortation to People. You see there is no dal­lying with Haeresies, for they are Destructions: Therefore 1 Joh. 4.1. try before you trust, whether the spirits be of God or no. Thus did the religious Act. 17.11. Bereans, they searched the Scriptures, whether the things St. Paul preached were so or no. Poison is not a thing to be dallied with, seeing it destroyes nature, and causes death: what's matter though it be ten­dred in a golden cup? Beware, I beseech you, of that fool-hardinesse which is found in too many in our dayes, who venture to complement with per­nicious errors and erroneous persons, resolving ei­ther to keep their minds free from engagement to them; or if they go so far as to sip, and out of curi­osity take a taste of them, yet they determine to maintain in themselves a mind free to fall off at plea­sure. But Sed enim febrem ut ma­lum & de causa & de potentia sua, ut notum est, abominamus potius quàm miramur, & quantum in nobis est prae­cavemus, non habentes aboli­tionem ejus in nostra potestate. Haereses verò mortem aeter­nam & majoris ignis ardorem inferentes, ma­lunt quidam mirari quòd possint hoc, quàm devitare nè possint, &c. Tertul. de prae­script. haeret. I beseech you consider, they are of too Rev. 17.4. intoxicating a nature, filling the soule with a spiritual vertigo, destroying by degrees the light of the mind, Gal. 3.1. fascinating and bewitching the spirits of those that swallow them. Neither is it a thing unusuall, but common with God in his dis­pensation, to 2 Thess. 2, 10, 11. deliver up such to strong delusion that believe a lye, that receive not the truth in the love thereof. Oh then, how is it possible they should ever scape, Libera vo­luntas sine gra­tia, tota viti­osa cupiditae est, Aug. when grace is with-held, whereby they should escape out of these snares of the devil, and they left to his depths and wiles, under the conduct of an erring mind. If therefore thou throwest thy self off from the pinacle of the temple, never think thou canst stop where thou pleasest: But as Solo­mon cautions his drunkard against that vice, Prov. 23, 31. Look not upon the wine when it is red; when it giveth his [Page 12] [...] [Page 13] [...] [Page 14] colour in the glasse, when it moveth it self aright. So say I to thee, take heed of being flattered into a liking of untruths, either from the glorious colours and pretences of more sanctity, New light, clearer discoveries of Truth, Christian liberty, or the like: for if Haeresies had not some plausible varnish to set them off, they would be contemned and detested by all, being in themselves of horrid hue, of an ugly visage and hag-like countenance; but it is their paint that makes them passable. Haereses or­natu, non vis­curibus pulchrae sunt; foris ex­trinsecus ni [...] nomine justitiae se dea [...]ant, &c Aug. serm. 50. in Job. Their cloath­ing is fair, but their inward frame is monstrous; they outwardly shine with the gilt of truth and righteousnesse, but inwardly there is nothing but darknesse and impiety in them, being conceived in the womb of 1 Tim. 6.3, 4. a dark elated mind, cherished by vain imaginations, self-estimation and ends; pro­duced, most frequently, to 2 Pet. 2, 3. gain reputation and the like advantages; but alwayes terminating (if persisted in) in sad 2 Thess. 2.10, 11, 12. 2 Pet. 2.3.1 [...]. ruines and destructions. Yet see the madnesse of the people; Not a few, but many, sayes our Apostle, shall follow their pernicious wayes. Which is the second thing in my Text.

Part 2 2. The attraction, or rather infection and fasci­nation of these pernicious Errors: they are so effi­cacious, that they overcome; and so spreading, that not a few, but many are conquered and led captive by them. This [shall] in my Text, is far from a precept; for it is prohibited to follow the false Deut. 13.1, 2, 3, &c. Prophet of old, or the false Jude 19.20, 21, &c. Ephes. 4.14. Apostles and erring Teachers in the New Testament. Nor is there in it the least shew of a Toleration from hea­ven, which God abhors, threatning sad judgments and breathing flames against the Rev. 2.15. Church of [Page 15] Pergamus, for the Nicolaitans; and against the Church of Thiatyra, for suffering Jesabel to se­duce his servants. But 'tis an infallible Prediction: for God was (as it were) the active understanding to this blessed Apostle, by whose revelation he fore­saw this sad prevailing Apostasie destroying not a few, but many. Baron. Annal. This Epistle was written about the year of Christ 65. not long before his death, as himselfe hints in his first chap. of this Epist. and 14. vers. Knowing (saith he) that shortly I must put off this earthly tabernacle, even as our Lord Jesus Christ hath shewed me. Which fell out about the year 67. And how soon after, according to this Pro­phetical prediction, did arise Cerinthus, Basilides, Carpocrates, Saturninus, Marcion, Valentinus who drew no small numbers, but multitudes in those Eastern parts became followers of their blasphe­mos monstrous Tenets. Epiphanius within the com­passe of about 400 years, wri [...]es of the rise of almost fourscore sects and sorts of Haereticks; some more, some lesse differing from each other, but all of them enemies to the truth. By these, alas, how soon was the Lords field, his Church ouer run with tares and weeds? How swiftly did Haeresie run from East to West, like fire in stubble?

But this [Many shall follow] in my Text, is not to be cōfined within the narrow compas of some few Centuries of years after the Apostles death, but is extensive to the end of the world, as may appear by a due consideration of the last chap. of this 2. epistle. 'Tis true, the East first bred haeresies, as having the riper and more nimble wits, the Devil also bending his power betimes to make them adulterate Truth, [Page 16] and strangle it in its infancie: And oh happy had it been for thousands of souls, if Haeresies birth and funeral had been at the same place & time together: but the old Serpent used all his skill to make it long-lived; endeavouring by his hucksters to con­vey it from place to place; that thus it living in many soiles, and soules, there might be the lesse danger of its utter extirpation. He quickly found choice Agents for his purpose: Some out of am­bition, as Act. [...]. Simon Magus, Joh. 3.9. Euseb. hist. eccl. l. 2. c. 3. Diotrophes, Euseb. hist. eccl. l. 7. c. 29. l. 6. c. 42. Pau­lus Samosatenus, &c. Others out of covetousnesse, as Ibid. l. 5. c. 25. Natalius, and those in the Tit. 1.11. Rom. 16.18. Apostles times: And not a few out of discontent and revenge, as Socr. schol. hist. eccl. l. 2. c. 36. Apollinaris, Donatus, Marcion: Some of little learning, but more then sufficient boldnesse, as Aetius, and very many doting dreamers; and others whose braines he had garrison'd and maga­bined for his own use, full fraughting them with Philosophy, and unsubmitted principles to higher truths, as Valentinus, Photinus, with divers others. And by these hucksters he drove so great a trade, that no few customers were gained by them: so that Haeresie in many places might well boast against truth, as Theodata in Aelian against the Philosopher, That her followers far exceeded the number of his.

Mat. 14. [...], 11. Christ, before his death, predicted it should be so, That many false Christs and false Prophets should after his departure arise, and deceive many. 2 Tim. 3 6. St. Paul in his time saw them like some terrible tempest or horrid Harocan, 2 Tim. 2.18 subverting whole houses, overthrowing the faith of many. Euseb. hist. eccl. l. 3. c. 11. S. John who lived the longest, sees Cerinthus, Menander, and Ebion, against whose haeresie he writes his go­spel; [Page 17] and foresees in Prophetick vision the Rom. 13.3 Beast who pretends to be Christs Vicar, the succeeding dragon of Rome, & all the earth wandring after him. And in later times, was ever that Countesse more fruitfull in her prodigious birth of three hundred sixty and four children at one time (if the Holland-story abuse us nor) then these pernicious Errors have been in sundry places? witnesse Poland, and the neighbouring Territories, abounding with So­cinians, and other haeresies of all sorts and sizes; Germany, famous for fruitfulnesse in mis-shapen monstrous Opinions; The Low-Countries have not been much behind the forementioned places for fertility in these noysome weeds; And now at last poor England hath too large a share in the sad infe­ction and spreading of this desperate Malady: wit­nesse the increase of Familisme, Antinomianisme, Socinianisme, and many other desperate Tenets, so far prevailing amongst the People, that except some speedy course be taken to prevent their further spreading, they threaten a terrible inundation, to the losse of Truth, and utter ruine of the Nation.

Quest. But may some say; Seeing the wayes of Error are full of wasting, destruction, and of so deformed a shape and ugly visage in themselves, how come they to be so prevalent with many, so that not a few, but many are infected with them?

Answ. 1. One reason for this may be, The quality and condition of those that broach and divulge them:Reasons of the spreading of Haeresies. Either they are persons of parts and learning, as Valentinus, Socinus, Simachus, and divers others: Or such as are of reputed Piety; they have a [Page 18] 2 Tim. 3.5. form of godlines, and in their words and deport­ments are transformed into 2 Cor. 11, [...]4. Angels of light; as Montanus, Novatus, Arrius, the Munster-Ana­baptists, who in the beginning exceedingly pre­vailed by their discourses, which were at the first of nothing but Bulling [...]. Anabap. l. 2. c [...]7. Mortification, Fasting, and other Religious exercises; and their pretence in their de­portments was to more then ordinary piety: This made them to be indulged in some petty differences in Opinion, by those that were in Authority; pitied by the chief reforming Ministers; adhered to by many single-hearted, but inadvertent pious people, who so much listned to and believed their words, and were so gull'd by their specious shews, that they little dreamt of the mischief that some of their ring­leaders aimed at, or the progresse they intended to make, till many of them had brought themselves into such a trap, that there was scarce any hope or means left to them to evade a most desperate and utter ruine: Thus, they having the repute of faire and conscientious Dealers, could not want Custo­mers, who with too greedy a mind would receive and take upon trust their Errors. But to close this; There are many likewise, who have not only ven­tured, but suffered for Religion, whereby they have growne in estimation with well-meaning pious people: I might give many instances in the Primi­tive times hereof, but I omit them; take only an example of latter dayes.Hist. David. George. David George, at first a citizen of Delph, was cast into prison, bored through the tongue for speaking against and withstanding Popish idolatry, by which he came to be in high esteem with the godly; yet afterward became one [Page 19] of the worst, and most blasphemous Haereticks in any age of the Church I have read of, asserting the Scriptures, yea those of the Apostles, were lame, childish, and ineffectuall for the understanding of the things of God; that he was greater then Christ in the flesh, &c. But by reason of his sufferings for truth in former times, he was in so great repute, that he easily seduced many unstable souls to become of his Opinions.

Reas. 2 2. There is much to be attributed to the way and manner of dispencing of these pernicious Er­rors. Eph. 4.14. They want not their guiles and arts to insnare poor souls; They study the persons, and wait their opportunity to deceive; Rom. 16.18 They use fair speeches to beguile the hearts of the simple; professions of love and charity, To be eyes to the blind, feet to the lame, guides to the erring. Bro­ther, say they, Mat. 7.4. let me pull out the mote that is in thine eye. The wolf layes the sheep, when he sei­zeth on him, upon his back gently, as if he meant but only to ease him; whereas indeed his purpose is to take his opportunity that he may devoure him. So for all the sheeps cloathing, yet are seducers in­wardly but Mat. 7.15. ravening wolves. And because they conceive, to lay open and rebuke the faults of o­thers, is no small means to conceal their own, and render themselves unsuspected to those they deale with; Therefore how do they curiously pry into the faults of others, and like flesh flies passing over what's sound and right, light only on what's sore and putrid in them? Flavian. epist. ad Leon. Pap. Eutyches confutes Ne­storius, that he might gain repute to himself, and false opinion. Neither want they vehemency and [Page 20] ejulation, confidence, boldnesse, and resolution, being men of a 1 Tim. 4.1. seared conscience, and brazen forehead, that cannot blush. To set their Errors home, and to commend them the better to those they intend to make their disciples, they practise the old trick of one of the prime persons of their order, I mean Simon Magus, who to gain the great­er repute of himself, and credit to his blasphemies, perswaded the poor Samaritans Act. 8.9, 10. that he was some­body, no lesse then the mighty power of God; which testimony of his being too easily believed by those poor creatures, gaind the attention & respect of smal and great in that place to him. After him Jactabat sacram Scrip­turam se solum & primum in­telligece. Vinc. Lyr. c. 42 Nesto­rius trod in his steps of pride, boasting, That he a­lone knew the meaning of the Scriptures, and was the first that rightly understood them. And this hath been from time to time the strain of these Se­ducers, to cast out 2 Pet. 1.18. Jude 26. swelling words of vanity, whereby they gained on weak mindes sufficiently, who use to judge of doctrines, rather by the conceit they have of the person that vents them, then by their conformity to the Word of truth. So Eu­nomius likewise boasted, That he knew God with the same knowledge wherewithall God knew him­self. They pretend to high Col. 2.18. mysteries and depths, being vainly puft up in their carnal minds, intruding themselvs into things they understand not; & have answerably their canting language, which may ra­ther amaze their auditors, and lead them into mists of darknesse and giddinesse, then into the least true notion of heavenly truth. They leave not here, but that their Authority may be beyond all que­stioning, Euseb. hist. eccl. l. 5. c. 25. They boast of the prescriptions of [Page 21] Apostles, and the prime Pillars of Christianity: So did the Haereticks of old, and the Papists still to this day with great impudencie; but scarce so much as any colour of truth, except it be fetcht out of spurious writings and legends falsly attributed to those holy men, and nothing agreeing with their genuine writings. But, because Divine testimony is of highest authority, and most infallible, there­fore they will rather father blasphemously their Errors on the Spirit of truth, then not gain belief; 2 Pet. 3.16. either wracking or wresting his Word to their purpose, abusing the Scriptures; or else they will boast (if no warrant, so much as seemingly probable, can be found in His book for their unworthy asser­tions and practises) that they have their direction from immediate Revelation and Inspiration; as the Montanists of old; and not long since, John of Leyden and his followers at Munster, for their abo­minable doctrine and lothsome courses.

3. The matter they broach, is no small cause and reason of their so much prevailing with multitudes. For perhaps it is something New, such with which they have not had the least acquaintance before: now naturally men have 2 Tim. 4.5. itching eares, are true Act. 17.21. Athenians greedy of new things; They are quickly weary of old Truths, because they never saw their beauty, nor tasted their sweetnesse by an intuitive knowledge; for if they had, they would have found such pleasure and profit in them, as not to have been at all weary of them; Truths beauty alwayes lasting as fresh as at her first appearance to us, and alway springing gloriously in greenesse and pleasant fruits, not capable of being slighted by the [Page 20] [...] [Page 21] [...] [Page 22] soul that knows her. But what if (as it fals out too often) these new Truths prove but old Errors new varnisht over? As in these giddy times wherein we live, who would not almost give credit to that old Pythagorean fable, of mens souls passing when they die, into other bodies? There are some do so much resemble Arrius, Donatus, the Gnosticks, and other ancient Haereticks; that were we not assured the same Power of darknesse that acted the former, still living, is vigorous in these also to the same ends and purposes, or else we might suppose the souls of the former haereticks had taken up the bodies of the latter for their dwellings.

And many times, I must needs confesse, it is not so much new matter, as a new dresse in new-found language and unintelligible words, when they most boast of new Lights & Doctrines, which Paul [...]. 1 Tim. 6.20 counsels Timothy to shun and avoid. So that we may truly say concerning many of their Ringleaders in our dayes, as an Historian speaks of the Ligurians of old, who dwelt amongst bogs and bushy places, Major erat aliquanto labor invenire quam vincere. That it was a greater labour to find them out, then to conquer them; So these men, they have such gypsie, fustian Language, in which they endeavour to lie hid, and conceal their sense and meaning, for fear that if they should come to the light, it would quickly appear what adulterate stuffe they endeavour to obtrude for Gospel upon poor souls; therefore it is their pretence, That what they speak is Desiderant ut iniquitas eo­rum sit mysticae, religionis nomi­ne palliata. Anselm. mystical, rather to be re­ceived by an implicite faith, and adored with ad­miration, then pryed into by reason, or examined by comparing it with the Law and Testimony, to [Page 23] which Esay 8.20. God sends his people. Yet I must needs acknowledge also, that many times there are some of this seduceing crue, who run as much wild on the other hand, endevouring to bring down Religion in the highest mysteries thereof to the scanning and judgement of humane reason; Credere ali­quid esse ve­rum, quod ra­tio non potest apprehendere, nec intellectus intelligere, le­vitatis signum esse dicimus. Averroes, qui subinde christi­an is ogganiebat. sic Socinus, & multi haeretici, &c. and what fals not within the approbation of this, they reject as spuri­ous. Hence came the Antitrinitarian error; the opinion of the death of souls; the deniall of the bodies resurrection, and the like. Patriar­chas haeretico­rum. Tertull. lib. cont. Her­mog. Hence Ter­tullian rightly stiles the Philosophers, the patriarchs or heads of haereticks. And because they will not faile to overcome, and prevaile with the people; it is not the least part of their care, and cunning, to proportion their doctrine, and shape their tenets to the peoples humour; they prophesie Esay 30.10 smooth things, and 2 Pet. 2.19 promise them liberty, as Euseb. lib. 4 cap. 6. hist. Eccl. Barcho­chebas did the inslaved Jewes, or life and such im­munity from death and evils Just. Mart. Apol. 2. pro Christ. as Menander the haereticall sorcerer did to his disciples; hereby they take with the people, who cry them up for sweet Gospel Preachers, their new light best agreeing with the carnall affections, and earthly designs and resolutions of their fleshly auditors: Lyes, like can­dle-light, best serving to set off the masques and mummeries of the world, whereas the Eph. 5.23. bright day-light of heavenly truth would mar all. Yet be­cause if they should discover themselves in a constāt divulging of new and strange opinions, it might startle the people they deale with, and make them more cautious how they give up their spirits to be leveaned by them; therefore they have got this trick and slight, to hold forth some known truths, [Page 24] which managing to their own advantage, they make the means to attract the belief of the people the ea­sier to what they shall afterwards hold forth of their own unto them. Somewhat Strabo. lib. 15. like the descrip­tion of Ape-catching in the Indies. The person that watches to take that creature, first brings a bason or vessell of pure water; which when the ape per­ceives (the man being retired out of sight) down comes hee, and having gaz'd on himselfe, and be­held his face in the water a while, hee begins to dab, and wash himselfe therein; which when hee hath done sufficiently, hee gets up into the tree again; which when the man perceives, hee takes away the bason or vessell of water, instead thereof conveying a vessell of bird-lime; the poor ape suspecting no­thing, the heat prevailing over the waters refresh­ing coldnesse, comes down from the tree again, and fals to patting of himselfe about the face and head as before; by which his eyes being clos'd with the bird-lime, hee becomes a prey to his wily catcher. So hath it been, nay is at this present day with ma­ny seducers amongst us, &c. They know that their doctrine like adulterate coyne could not passe un­lesse there were some mixture of the gold or silver of truth with their baser mettal of error; therefore they gild over their more horrible opinions with Orthodox truths, or at the least with such expres­sions as seem to ordinary capacities to be very in­nocent, and little or nothing different from the minde of the Church of Christ, when in truth they mean nothing lesse: But Gesner. hist. [...]is [...]. lib. [...]. Plin. lib. 9. cap. 29. as the fish called Cala­marie, or by some the Sea-clerk, when hee is in dan­ger to be taken, casts forth an inky black substance, [Page 25] in which concealing himself from the sight of the fisher, in that night of darknesse he passes away undiscovered and evades the danger. Even so do these Seducers escape the being discovered what they are, by their dark expressions and ambiguous words, which either are not understood, or else in them they seem to many, that they speak but the same things with us (as Irenaeus says) when indeed they mean nothing lesse then truth: [...]. Iraen. whereby it comes to passe, that even as poyson given in honey enters the veines quickly, and piercing the deeper, kills the speedier, and more surely; so their desperate Errors being covered in the Rom. 16.18 pleasing words of seeming and approved Verity, are entertain­ed into the Peoples mind with approbation, and there received as the truth of God with greatest liking, and held fast with so much obstinacie, that (as we see by sad experience) Gal. 4.6. they reckon them their sorest ene­mies that tell them the truth, nay will rather perish than suffer these cords of death to be taken from them.

4. The fault many times is much in the Mat. 13 25 servants whom Christ hath imployed about his vineyard, to take care that the seed of wholsome Truth be sown, and every plant that is contrary thereunto of the en­vious mans planting, according to the power where­with he hath betrusted them, eradicated and plucked up. The Minister in his sphere, by 2 Tim. 4.2, &c. frequent Preach­ing, holding forth the whole truth of God cleerly, Tit. 1.9. confuting gainsayers solidly, if after two or three admonitions they refuse to be gained, 2 Tim. 2.16, 17. avoiding and shunning their perverse disputes, and company, warning others to beware of them; 2 Tim. 2.24, 25, 26. using all gentlenesse and patience to them that are seduced, [Page 26] proving if God at any time will give them repentance, that they may escape out of this snare of the devil. And if all will not do, but still this gangrene spreads, and threatens ruine to the whole; 1 Tim. 1.20. Then ought they to exercise that dreadfull Censure of the Church; that neither this 1 Cor. 5.6, 7. leaven for want of casting out may soure the lump, nor Heb 12.15 this root of bitternesse so spread, by being amongst the professors of verity, as that many should be perverted thereby; nor they be partakers of Seducers sins, by an unrighteous silence, of unjust with-holding that Ordinance of GOD, which possibly may tend to the making even the se­ducer sensible of his crime, by Gods blessing and con­currence; but however, it is like to put a stand to their madnesse, make others 1 Tim. 5.20. fear, and be very cau­tious, how either they receive their doctrine whom the Church of Christ declares deceivers, or run their course which may bring them into the same condem­nation with these their seducing guides. But how­ever, the Ministers of Christ have discharged their duty, and may have much peace and comfort therein, whatever the event and issue thereof prove to be.

There is another servant whom Christ hath intrust­ed in this great businesse, and that is the Magistrate; Although there be Stapleton, in Relect. con­trov. 2. quest. 5. art. 1. p. 253. Bellarm. l. 1. de R. P. cap. 7. Tannerus, Be­canus, cum multis aliis. some that would limit and re­strain his power to secular affairs: yet is this doctrine so little answerable either to the practise of most pious 1 Chron. 23. 1 Chr. 31. 2 King 23. Vos estis episco­pi in ecclesia; ego extra eccle­siam seu tem­plure episcopus à Deo sum con­stitutus. Euseb. Governours, to the opinion of Aug. epist. 50. ad Bonif. ep. 48 ad Vin­cent. l. 3. cont. Cresc. gram. c. 51. Leo epist. 9. ad Theodos. &c. Antiquity, or to Deut. 17.18. cū 2 King. 11.12. 1 Tim. 2.1, 2. Rom. 13.1, &c. Esa. 49.23. Scripture verity; that were not these men a­bundantly ignorant, or exceedingly impudent, they would never maintain an opinion so plainly opposite to truth as this is. But alas, here is the sad root of this misery: That either the Ministers are Isa. 56.10. igno­rant, [Page 27] and unable to maintain the truth, confute and stop the mouths of gainsayers; or they are wicked and scandalous, like 1 Sam. 2.13, &c. Elies so [...], whose prophane and ungodly courses lose all repute to the Truth, making the things of God (by those who measure truth by the lives and carriages of them that maintain it) to be a­bandoned and abhorred. If neither of these, yet per­haps they are Rev. 2.20. carelesse, negligent, & inadvertent, nothing heeding how Truth thrives, or how Error spreads, as if to them it were of very small or no con­cernment: In point of benefit they are greedy dogs, zealous enough for their profit, Isa. 56.11. looking after that from every quarter; but in point of duty they want heat, Rev. 3.15. the fire of zeal for Gods glory is not in them, therefore they love their ease, to sleep, slumber, and take their rest; whereby they give not only an oppor­tunity to the Evil one to sow his tares, but to those tares to take root and prosper.

Or lastly; They are magisteriall and proud, testy and froward, whereas they ought to be Gal. 6.1. lowly and meek, 2 Tim. 2 [...] 24, 25. gentle towards all, apt to teach, waiting with patience: but this their course and carriage is no small means to alienate poor seduced souls from the truth, making them believe that truth hath but small strength of reason and wisdome to support it, and therefore stands in need of the weak and loathsome props of Pride and passion. Thus verity is disgraced. But, many times the Minister may do his duty, and yet by reason of the Magistrates miscarriage these Haeresies may flourish; because, perhaps, they have conquered himself: Now Psal 11.3. if the foundations be removed, what then can the righteous do? O how sad was the Churches condition, when Emperours, Kings [Page 28] and Governours were infected with the Arrian haere­sie; when Arrianisme Vincent. Lyr. cont. haeres. like a hellish fury, laid hold on the Throne it self; the People imitating and con­forming to their Princes judgement and manners, were quickly and easily infected with it. Or suppose they be not tainted themselves, yet if they be irre­ligious and profane, who make as slight of differences in Religion, as Act. 25.19, 20. Festus did in the businesse of Paul; Or timorous to displease, of a low and inferior spirit, slothfull to erract, or execute according to the de­merit of the Error, or the Haeretick; how can it from such be expected, either that Truth should be right­ed, or a stop put to the madnesse of people by them?

5. This is too often occasioned through the vari­ous differences in Judgement about things not much material, that are amongst different Ministers and Professors of Piety and Religion, whereby they are so divided in affection and exasperated against each o­ther, that their bitter words and carriages too often discover that fire of hell which burns within, though at the same time they agree in fundamentals, and things that are absolutely necessary to eternall happi­nesse. There are no few examples of this might be given in Primitive times; Euseb. hist eccl. l. 5 c. 21, &c as about the time of Easter, maintained with no small heat, and such like petty dif­ferences breaking forth by degrees into horrid flames. The like hath too much happened in the Church of Christ in latter times: The Ministers and Professors of Religion not long since in this Island, were like a goodly Mirrour, all of one peece, glorious in truth and piety, by reason of the bright beams of the Sunne of Righteousnesse, that Fountain of true light and holi­nesse, [Page 29] shining on them: But oh how are they broken all to shivers, and who can expresse the sad consequents of their dissentions! The Profane are detetred from looking towards Religion, because they conceive it to be a thing of so great uncertainty, that it will be im­possible for them to attain to any assurance of what is truth, seeing such persons of parts and piety cannot a­gree about it. The weak, contrary to the Apostles Rom. 14.1. canon, being received to doubtfull disputations, or hearing so much of differences amongst those that are reckoned more then ordinary in Religion, lie down in despondencie of spirit, and are subjected to sad temptations of misbelief and error: That which Heb. 12.13. halts, in stead of being healed is clean turn'd out of the way of truth: The strong are grieved; and the Devil laughs to see his work go forward, his kingdom increase, his tares so readily entertained, by the means of those whom he lookt upon as his most mortall enemies.

6. All the former causes of the growth of haeresie would not be effectually operative, were it not that Peoples hearts are like a prepared soile, ready to enter­tain these damnable errors. Look into their minds, they are filled with darknesse; how then should they be able to understand, or judge of the things of God? they cannot, 1 Cor. 2.14. for they are spiritually discerned, in heavenly light, only manifest to an enlightned mind; all colours in the dark are alike. Neither is this only Naturall, but adventitious; frequently from a cold frozen heart void of Truths love, which like cold weather thickens the clouds, causing darknesse; and darknesse prevailing by the clouds being thickned, in­creases [Page 33] the cold: so is it here: A cold frozen spirit clouds and darkens the mind; and the mind being darkned, heighthens and increases the coldnesse and benummednesse of the heart, in respect of that affecti­on which it owes to the truth. But yet in many, (blessed be God) there are beginning of Knowledge; which in most of these being but very beginnings and embrioes of Truth, they hang too Act 26 28. equally ballanced between it and error, being full of doubtfulnesse, and are not freed from jealousies and suspitions, Mar. 13.21 which are apt to take fire, break forth and shew themselves, when Seducers question the truths they pretend to hold, but in truth are far from any firm and determi­nate assent upon any right ground; which makes them so easily let them slip, and barter them for such coun­terfeit ware as these soul-destroying Errors be. They are very credulous, like Prov. 14.25. Solomons fool, perhaps many times out of Taedio in­vestigandae pe­nitus veritatis, cuilibet opini­oni potius suc­cumbere maliit quàm in explo­rando pertinaci diligentia per­severare. Mi­nut. in Octav. Malunt cre­dere quàm ju­dicare. Sen. slothfull sluggishnesse, being rather willing to take what they hear on trust, then to trouble themselves and take pains about it, to try what conformity and proportion it holds with the un­erring, undeceiving Word of truth, the Scriptures.

Many have corrupt Consciences, that must be Ezek. 13.18, 20 boulstered 2 Tim. 4 3. corrupt Affections, that must be humoured; corrupt Practises, that must be like ble­mishes concealed and hid. This will make them, like the Elephant, to mud the pure water of the doctrine of truth, that they may not see and be convinced of their uglinesse; as the Mat. 5.21, &c. Pharisees did the Law by their foolish glosses.

Corrupt and pervert the Truth, that they may a­void torture of Conscience. When the Athenians had lost Salmis, they made a law against the naming of it: [Page 31] So, whatever may torment them before their time, they rather flatly deny it, or some false way or other they take to avoid the force and conviction thereof. Witnesse those people in the Church of Corinth, that began to say, There is 1 Cor. 15.12. no Resurrection. 2 Tim. 2.17, 18. Himi­naeus and Philetus, that affirmed it was already past. Indeed they could wish it were so, because of its con­sequent, The last Judgement; which doctrine, if they should rightly consider, would make them Act 24.25. tremble: therefore they chuse that doctrine to maintain, which may best sute with their credit and reputation, peace and quietnesse, Joh. 3.19. They love darknesse more then light, because their works are evil. 1 King. 22.8. Michaiah is too plain and tart, He speaks no good concerning me, sayes wicked Ahab. Mat. 5.13. The salt of truth, though it hath wholsomnesse, yet hath it tartnesse in it, which they will not endure. Strabo l 17. num. 565. The Aethiopians curse the Sun when it rises, because it scorches them. Rev. 11.10 The Earth cannot beare the two Witnesses, because they vex the inhabitants thereof: So doth Truth the un­godly spirits of these people, 2 Pet. 2.18. therefore they are very willing to entertain that which may better agree with their frame and temper of spirit, with their carnal tranquility of mind and Mich. 2.11 wayes which they are re­solved to walk in; and making their lusts their law, 2 Pet. 2.18 lie open to be seduced by such who bait their hook with what is proportionable to those lusts in them. Yet perhaps they may pretend, that they seek for, and love the Truth; which certainly if they did, they would make it more their businesse to be acquainted with it, and would not let it lie so carelesly and super­ficially on the surface of their souls without any watch or guard upon it, Luk. 8.5. like the seed on the high-way [...] [Page 32] There are too too many who are so greedy of New lights, that old truths will not down: They are like the old Sceptici philosophi qua­si quaesitores & consideratores, qui omnia in suspenso relin­quentes, nihil definiunt. Gell. l. 15. c. 5. Scepticks, accounting it no small bondage to fixe a belief of any truth almost, but delight in a vagrancie of mind without law or limit. And to make their misery compleat, they are so unhappy as to fall in love with their own understanding so farre, as to make it the soveraign Judge of controversies, and Rule of truth, contrary to the advise of Prov. 3, 5.28, 26. 1 Cor. 3.18. 2 Cor. 10.5. Scriptures: by which means, because their mind is full of Eph. 5.3. 2 Pet. 2.18. Jude 16, 18, 19. 2 Pet. 3.3. dark­nesse, and erroneous principles, naturally being byassed by perverse and carnal affection, which mould and modelize their apprehensions; therefore they cannot chuse but erre, and mistake in their choice, and decisi­ons of truth and error. Many times like the Abissines, who because they are black, when they picture Angels they draw them in the same colour with them­selves: Even so do these; whatever is tendred to them, if it agree with their humour and fancie, they imbrace and cry it up for truth. Now therefore these things being duly considered, it is no great wonder, though not a few, but Many are perverted by Se­ducers.

7. We may adde to the former reasons, very often, the concurrence of the time and season, which very much conduces to help forward this evil. Perhaps it is a time of Liberty, such a season wherein the reines of Government are laid too loosely upon the Peoples neck; Nay, perhaps the garb and fashion that is most in request, is Haeresie: which finding patronage from persons of no mean rank, and encouragement, no mar­vell though it spread apace and flourish. Flies, Swal­lowes, and such like creatures, remain as dead in the [Page 33] Winter; and Weeds appeare not, till the Summers sun revive and draw them forth: so Errors, if they received not some gleams of countenance, or at least connivence from some of a superior Orbe, would (in all probability) soon dwinder, and quickly vanish.

8. 'Tis Gods just judgement on them who 2 Thess. 2.11. receive not his Truth in the love thereof, to give them up to the Psal. 81.11 writhings of their own hearts to walk in their own counsels; to send them strong delusion to believe a lye; to deliver them up to Satan, who hath power to seduce and capti­vate those whom God deserts and leaves. But we must rightly conceive of this; that God is not the cause efficiently, for he is not the author of what he is the revenger; But as a righteous Judge, he gives liberty to that Arch-enemy of mankinde to tempt; with-holds or denies that grace, through the presence of which they might be secured against his fiery darts; nay many times withdrawes the grace they have, which did back-biasse Natures in­clination to such or such an Error; which rub be­ing once removed, the temptations of these haeresies here mentioned, too easily prevail. And thus you see how Haeresies come to captivate, not a few, but many, as in this Text.

Ʋse. O how sad a sight is it in your thoughts, to be­hold the spreading of this infection, the shoales that being perverted follow these pernicious wayes: Mat. 13.38 to see how fast these Tares thrive, this Mat. 16.11 1 Cor. 5.8. Le­ven spreads, this 2 Tim. 2.17. Gangrene frets! The Kingdom looks like a Lazar-house, or field fought in many [Page 34] places, by reason of this: How many are there of all ages insnared by them? The hoary head that is ready to descend to the grave; and your hopefull Spring, that seemed to promise life and happinesse to Church and State; Almost all ranks and degrees have felt the poisonous blasts of damnable Error; which like that haile in the Rev. 8.7. Gerhard. in A­poc. 8.7, &c. Revelation, hath smitten tall trees, as well as low grasse; by trees some understanding persons of power and place, by grasse inferior people. Nay, this mischief hath lighted not only upon the Prophane, to be rid of whom the Church and State might be glad, as wennes, sores, and putrid members, except they would mend; but also upon Professors of godlinesse, that have looked ore-night like an early ripe apple, yelow & red above the rest, yet in the mor­ning have been Gal. 5.7, &c 3.1, 2, 3, 4. found under the tree; this ac­cursed Haeresie hath thrown them out of their place: truth is, there is cause to fear that some worm, some bosome-sin or other hath devoured their moisture within, whereby they are visibly the sooner ripe, but indeed rotten. So that you have cause to com­plain of divers, as Euseb. vita Const. Constantine did of many in his time, That those by whom he hoped to have cured others, were brainsick themselves, and needed cure. Nor are there amongst these Many only an ignorant rout, but men of excellent naturall endowments, and tolerable acquired abilities: Alas, the temple of the Church is full of smoak, the ship of the Com­monwealth is full of water, All is on fire. Oh the sad cries from many parts of the Kingdome to you! If there be any help in your hand, (say they) de­liver us.

Obj. [Page 35]But why (may some say) all this ado? 'Tis no new thing, but usuall in time of Reformation, to be troubled with Errors; was it not so, not only in the Primitive time, but also when Luther and others were stirred up to purge Gods floor? What shoals of Haereticks were raised up by hell to blast their work, and render it odious to the world, as if it were a seed producing monsters and enormities, rather then reducing things to Primitive purity and regularity?

Answ. 1. I know and confesse indeed, the Mark. 9.26. Devil most roars and rends when he is casting out, and expresses most rage when he Rev. 12.12 feeles his passion drawing on, because hee knowes his time is short.

2. But yet, I hope our Reformation is not in Fundamentals: we have long enjoyed as cleer light, & as full discoveries of fundamental truths, as any Church that I know under the cope of heaven; Others have gladly lighted their tapers more at our flame, then we at theirs. And oh, what sober reli­gious spirit bleeds not to see, that after the enjoy­ment of this blessed Sun-shine for more then four­score years, not a few, but many should be seduced to run so willingly, swiftly, furiously, obstinately, into such desperate Errors?

Ʋse 2 O worthy Senators, I beseech you help, help. You cannot answer as the King of Israel to the cry­ing out complaining woman, 2 King. 6.26, 27. Whence shall I help thee? for God hath furnished you with power, are you not the Supreme Court? And hath streng­thened your hand with deliverance, subduing your enemies under you. Doth not the Church and State [Page 36] repose in you as Physitians of skill, and will? Oh deceive not their trust, frustrate not their expecta­tion; Spend not their Coyn and Blood, and yet leave them in a more dangerous Labyrinth then where you found them, in point of Haeresie. Before they were afflicted by Men in the shape of beasts, Persons of Learning, parts, and birth; But now by Beasts in the shape of men, Mushromes, the birth of one night and darknesse; Of whom many could wish, that the course which Socrat. schol. hist. eccles. l. 3. c. 11. Julian took with the Christians, might be yours, To shut up the Schools of Learning, that all might be reduced to the same degree of Barbarisme with themselves. Oh how can you endure to see such Troops ingulf themselves in ruine? Hath not Salus populi, the Peoples safety, been your profession? What, is it only of the Sheaf, and not the Soul? and that of no strangers neither, but of those that breath in the same Climate with you, live on the same soyle, are governed by the same Law, have the same Name, professe the same Religion, pretend to the same GOD. Nor can you certainly forget, and so be cruell to yout own bowels. Fincel. l. 1. de miraculis. Lovic. Theat. hist. in praecept. quart. Manlii loc. com. cum multis al [...]. There be many reverend Authors tell a strange story that fell out at Hammel in Saxony, viz. That there came one in the shape of a Piper in a patcht pide coat, who when he first piped made all the Rats and Mice leave their holes and follow him out of the Town; but when he came again and piped, troops of the Citizens Children followed him dancing, till comming to a mountain not far from the city, the mountain open­ed, and neither he nor they were ever seen after. Hath not this pyde piper Haeresie, perhaps led those [Page 37] that are neare and deare unto you, you know not whither? Is it not dangerous to suffer Rats-bane to lie in sight, or Conduit-heads to be poisoned? May it not be just that thy wife or children should be the next that are poisoned by it? Is it not just, that such as make it not their businesse to maintain Truth in Gods house, should have no peace in their own? What a sad sight will it be, to see thy poste­rity in hell through thy negligence?

Honoured Senators, give me leave to say, That if Posterities care be an intangling argument when death comes, making men desire life for their sakes; certainly it never was more prevalent with wise and affectionate Parents, then at this time; wherein, if death takes us away, we are like to leave them (without Heavens protection) to be a prey to the worst of mischiefs, these damnable Errors. What profit, I beseech you, is it, if now you have foiled our Enemies, the worst of enemies foile ours, and lead them captive into a worse captivity, then that of the body is or can be? In Plague-time you are carefull to keep the sound and sick asunder, you have appointed distinguishing marks and badges: And in this worst of plagues, will you suffer them to herd together?

Have pity, I beseech you, on the Church of God abroad, whose affliction it will be to see, and danger to feel the sad effects of Haeresie, if like that woman in the Zach. 5.11. Prophet, it be suffered to build for it self a house in England.

Have pity, I beseech you, on the Church of God at home; Once the greatest eye-sore to Haereticks, envy of Papists, refuge to the Orthodox, glorious [Page 38] for Doctrine, a praise in the Earth, the mother of many Stars of the first magnitude, famous Martyrs, faithfull Confessors, and innumerable soules in Heaven.

Have compassion on your selves, your honour and reputation. Your outward and inward peace and tranquillity, your truth and fidelity under the profession of so many Declarations, Remonstrances and Ordinances, which I forbear to specifie, are all deeply concerned in this.

And lastly, have pity upon, and I beseech you shew mercy to lovely Truth, that beame of glory, daughter of heaven, Psal. 43.3. that Clue of mercy let down into this dark erring World, to lead us through the many Labyrinths of a benighted Mind, erring Thoughts, misleading Examples, dark Temptations, to blisse and happinesse. For she suf­fers, and is here like to perish from us, and be utterly lost, or at least shrewdly ecclipsed, if you relieve her not: For, Through these the way of Truth is evil spoken of, or blasphemed. And that is the Last part of the Text.

Part 3 In these words, By reason of whom the way of truth shall be evil spoken of— You have,

1. An epithete given to Christian religion; 'tis stiled The way of truth.

2. The foul carriage of many wicked men to­wards it; It shall be blasphemed, or evil spoken of.

3. The cause and root of this mischief; By rea­son of whom. Which words some referre to the Se­ducers; but I rather, as agreeing best with the words and scope of the Apostle, with the most and [Page 39] learnedst Expositors referre it to the Seduced.

But of each of these in their order; And first, very briefly of the first.

1. An epithete given Religion, Tis the way of Truth. So stiled likewise by the Psal. 119.30. Psal. 60.4. Psalmist, I have chosen (saith he) the way of Truth. The Isa. 26.2. Jer. 9 3. Dan. 8.12. Pro­phets very frequently give Religion this epithete; So likewise doe the blessed 2 Cor. 13.8. Gal. 3.1. James 5.19. 1 Pet. 1.22. Joh. 3.12. Apostles, yea Joh. 18.37. Christ himself. It may well challenge this glo­rious title,

First, from its parentage and originall, who is the Psal 31.5. Rom. 3.4. God of truth, the Joh. 14.6. Summa ve­ritas nulli quic­quam debet, sed omnia de­bent ci, & ipsa est causa omniū aliarum verita­tum, &c. Ansel. de verit. Jam. 1.17. first, infallible, im­mutable, eternal Truth, the fountain of all kinds and degrees of truth, whether in this world, or that which is to come.

Secondly, 'tis stiled the way of truth, by way of opposition to Psal. 119.104. lying falshood and deceit. What ever other wayes and courses pretend in reference to the making of us holy or happy, they are but ly­ing wayes, not able to effect really in the least de­gree what they hold forth to us.

Thirdly, in respect of efficiencie, It not only re­quires truth of us, but is Gods instrument whereby through the concurrence of his Spirit he works it in us, Joh. 8.32. Psal. 119. freeing our minds from sad deluding Er­rors, and our affections from every false deceiving way; thus working Ps. 51.6. truth in the inward part, which he requires and delights in.

Fourthly, in point of Termination; it brings those that sincerely imbrace and practise it, to the enjoyment of Truths fountain, the God of truth: being his way to us in point of communication and impartment; for he conveyes himself in his ema­nations [Page 40] in beames of Truth to us, Psal. 36 9. In his light we see light, as the Psalmist speaks: And 'tis our way to him; for 1 Joh. 1 7. if we walk in the light as he is light, we have communion one with another, saith St. John. And thus briefly you see some few, of the many Reasons that might be given, why Christian Re­ligion is stiled The way of Truth.

2 But secondly, See the course usage Religion meets with from many in the world: It shall be [...]. blasphemed or evil spoken of, saith our Apostle; be used like him that is Truth it self, in the dayes of his flesh, Luk. 2.34. who was a signe that was spoken a­gainst, as S. Luke expresseth it. If I should rake in the dunghill of the writing of Heathens, or repeat those horrid words which they have uttered against the truth of God; or if I should look into latter times, and mention those base aspersions, foolish scornes, scurrilous speeches, that have been made use of by Atheistical spirits, dark-minded Pagans, or erring Papists, I might sooner offend your eares, then want matter to insist on.

1. How have profane spirits detracted from it, by decrying its birth and original to be so high and honourable as indeed it is? while they have as­serted, Act. 17.32. That it is not of God, nor came down from heaven, but is the product of Mans brain, and that an ill one too; despoiling and devesting it of all real value, as if there were (if their blas­phemous speeches might be believed) neither wisdome, beauty, holinesse, comfort, or happi­nesse to be found in conforming to it. And the like.

[Page 41]2. There are many, who being acted by hell, have yet gone further; attributing to Religion such things as are inconsistent with it, nay egregi­ously false, and directly opposite to the glory, nature, and being of it: as, That it came from hell; Takes with none but Joh. 7.47, 48, 49. base, shallow, fantastick people; That it makes those that entertain it, proud, peevish, morose, Act. 21 28, &c. rebellious, Libertines, unjust, and the like; That it will bring them to beggery, misery, distraction, some violent death, and everlasting ruine. Thus do they set their months against the God of heaven, while they bla­spheme his truth.

3. There are others that yet go a step further then the former, who do not only speak evil of the Truth, but when they have rob'd Religion of her glory, they deck and adorne their doting, de­stroying Errors with Truths Act 19 27, &c. 35. ornaments; attri­buting to them, as Numa and other deceivers to their Lawes, the title of Divine oracles, Euseb. eccl. hist. l. 4. c. 6. Depths of wisdome, Rules of piety, Saving truths, High and mystical excellencies. Thus did Saturninus and divers others. He that would satisfie himself farther concerning these particulars, may take a view of Porphyrie's railing books against the Christians; or later horrid Pamphlets exceeding his in blasphemy, as that De tribus Impostoribus mundi; Popish railing libels; Haeretical writings, as that of Paul Best, The Mad-mans Divinity, and such like stuffe.

And thus briefly you see the truth of this second particular, viz. The course usage Religion meets with at the hands of some in the world, It is evil-spoken of or blasphemed. But how comes this to pass? [Page 42] Indeed it is mens basenesse and prophanesse so to do; but yet there is seeming cause for it, which the Text holds forth in those words, By reason of whom, i.e. of such as are seduced. Which is the third and last Particular of this second generall Part.

3 A main cause and root of wicked mens blasphe­ming or speaking evil of Religion, is, the following of Seducers by multitudes, who pretend to Truth, yet imbrace their pernicious wayes and errors.

Thus was in the Primitive times the people who bare the name of Christians, yet being seduced, profest such doctrine as could no way agree with the Christian verity, and walked in an answerable practise to their erroneous tenets, raised Euseb l. 4. hist. eccl. c. 7. no smal persecutions against the Church. For when the profane atheistical spirits of the world took notice in those people either of their monstrous and ab­surd opinions, as that of Epophan. haeres. 37. Aug. de haeres. the Ophites, who wor­shipped the Serpent that seduced Eve, believing it was Christ: and the Epiph. haer. 38. Aug. de haer. Cainites, who honoured Cain as their father,Euseb. hist. eccl. l. 3. c. 26. Epiph. haeres. 21 & 25. highly esteeming Esau, Chore, Dathan, Abiran, and Judas, &c. Their beastly tenets, as that of the Nicholaitans concerning com­munity of wives: or of the Simonians, concerning liberty to all licentiousnesse. Which when they take notice how contrary and opposite to Justice, Order, Modesty, such assertions are; this makes them taxe Religion as the Devils product, carrying souls headlong to eternall ruine. Or else they look upon their inconstancy & levity, frequently shifting opinions, and changing Sects, Mat. 11.7. like reeds shaken to and fro, or empty Jude 12. clouds carried hither and [Page 43] thither by every wind: As Socr. schol. hist. eccl. l. 3 c. 11. Eccebolius the So­phist, who in Constantines time was a Christian, in Julians a Pagan, after his death a Professor of Chri­stianity again; and hath this blurre left on him, That he was constant in his unconstancie to his death. How many such weather-cocks are there in the world who turn with every wind, conform­ing themselves to the time, not truth: Well, here­by worldly men charge Truth with fallibility and uncertainty. Or else they take notice of their e­gregious Pride and Censoriousnesse, Hermoge­nes erat natura turbulentus, &c. Tertul. Jam. 3.17. morosity and selfishnesse; stiling their own Conventicles the Elect of God, the Spouse of Christ, the only pure and undefiled one, rejecting all others as polluted creatures, Reprobates, fuel for hell, and the like; as the Euseb. hist. eccl. l. 6. c. 42. Novatians of old, [...] who stiled themselves the Pure ones, and divers other Haereticks both in former and later times, I might instance in. This makes them tax Religion with pride & unmanner­linesse, with self-seeking and uncharitablenesse, &c.

And lastly, Their divisions and differences that were amongst them; which made Pagans take no­tice, that Amb. in 2 Tim. 2.20. there were many Sects and Factions amongst the Christians; and hence conclude a­gainst the Religion it self, as a thing breeding and nourishing divisions and distempers.

But give me leave to tell you, their mistake may be taken notice of to arise from these two things:

Either, first, their not distinguishing between Truth and Haeresie, as if they were one and the same seed, producing the same fruit in all whom they possest. Thus they speak evil of the things they 2 Pet. 2.12. understand not, as the Apostle speaks.

[Page 44]Or secondly, Their not putting a difference be­tween the Orthodox and Heterodox professors of Religion. Which error in the Euseb hist. eccl. l. 4. c 7. Primitive time was no smal occasion of slanders cast upon the Chri­stians, and of sad persecutions raised against them. And hence it was that those Primitive fathers were so much put upon it, to pen Pemonstrances, Con­fessions of faith, Apologies, and Confutations of Haeretical tenets; that they might vindicate Re­ligion, and cleer the Church of Christ from those calumnies and false aspersions that were occasioned by their words and courses, who were seduced by heterodox opinions.

Ʋse. And is not here new cause of mourning, to hear Truth blasphemed? This is that which sads the spirits of good men; It is a day of trouble to them, because a day of Esa [...]. 37 3. blasphemy; And that too fre­quently procured by them who pretend to more light, piety and religion then others do. So that Christ may well take up those words in the Zach. 13.6. Pro­phet, I am wounded in the house of my friend; for such they are in pretence, though in reality enemies. What pious spirit can chuse but grieve to see the Daughter of heaven reproached; the Jewel be­trusted with the Saints, abused; the generall and onely true Medicine of soules contemned; the Mirrour of Heaven spet upon; the Image of Gods mind most despitefully used: To hear Innocency charged with guilt; Simplicity, with deceit; Sin­cerity, with falshood; Antiquity, with novelty; Light called darknesse, Divine called humane, nay diabolical; Who can abstain from tears? What have we (I beseech you) to leave Posterity, so pre­cious [Page 45] as this Way of Truth? If that be gone, the 1 Sam. 3. glory is departed from Israel, and farewell all. Have we received it from our ancestors in lustre and purity, and is it not grievous to us, that in our time it should be so mangled and defaced, that our chil­dren after us (except it be timely prevented) will scarce be able to distinguish 'twixt it and Error? Why did the valiant Martyrs shed their precious blood, but to maintain this way of truth? & shall we lose and let it go at so cheap a rate, and not mourne for it? Esa. 36, 22, 37, 1. The Jewes of old, when they heard blasphemy, used to rend their cloaths, to testifie the inward rending of their hearts: Can ours be whole when the foolish people so much defame Gods truth, and blaspheme his Psal. 74.18. name?

Well, this I am sure of, That by this morris-dance of Haereticks, Gods truth is rendred in the opinion of carnal men, as a thing of so much uncertainty, vanity and deformity, that those who otherwise would imbrace it, are kept back (like that Indian King from baptisme, by beholding the Spaniards ungodly oppressing courses); The weak are scan­dalized and laid open to temptations, Mat. 18.6. Mark 9.42. Luk. 17.2. but woe to them that offend those little ones that believe in Christ; it were better for them that a milstone were hang'd about their necks, and they were cast into the bottom of the sea: The strong, 2 Sam. 2.23. like the army, stand at a gaze, as when Hasael lay dead be­fore them, and are retarded in stead of making pro­gres to cleanse thesePausan. l. 5. Augean stables, & purge out this leven, which else would leven the lump; their righteous soules are vexed, to see Religion made a coat for the Moon, or a Shipmans hose to serve all [Page 46] turns and purposes: The prophane are heartned a­gainst this way of truth, and their mouths wide-opened in scorns, scoms and reproches of it. These things moved the blessed Apostle to that severe desire, Gal. 5.12. I would, saith he, they were cut off that trouble you. And lastly, God himself is provoked to wrath and indignation: For if Cedr [...]. p. 168. Theodosius the Emperor was so much offended with the people of Antioch, for abusing the Statue of his Empresse Pla­cilla, that he devoted the place to ruine, and them­selves to slavery; what think you will become of those that abuse Religion, then which there is not a more excellent Image of Himselfe in heaven or earth. And is not here cause to mourn?

Vse 2 Are not you a people whom God hath hedged in from the large Common of the world, for a part of his own Peculiar? You are famous in your pious Progenitors, who by their pleadings, writings, sufferings, have stood like mighty bulwarks against Truths enemies. Are you not renowned in your Atchievements? glorious for Deliverances? envi­ed for Mercies? And what, shall all this set in a dark night of Error, and render you infamous to Posterity? Shall famous England become an Am­sterdam of Mixtures, an Island of Monsters? Hath God done so much for you, and will you so ill re­quite him, in exposing his Truth to scorn? Do you not know the charge of Papists against the Prote­stant truth, because of Divisions and Errors? we formerly have been able to retort this, by bidding them look at home; and must we now be silent?

Beloved, were it some new, and not an ordinary tryal, that where [...]. Macar. hom. 17. Truth is, the devil seeks to [Page 47] extinguish, or at least ecclipse its glory, by setting up Error to cloud it, or at least to conflict with it and disturb Truths quiet possession: were this, I say, some strange and uncouth thing, it were the more tolerable to be ensnared by it. But when 'tis a thing so ordinary, that lesse or more, the Devils malice in every age of the Church hath been suffi­ciently discovered against the Truth; nay, God hath permitted such blasts and storms to arise, for to put his people upon a stricter enquiry after truths confines; and that the light chaffe, and weighty wheat, the chaste soule, and unchaste fickle spirit, may be Deut. 13.3. distinguished, discovered, and difference put between them. And now, when it is a thing so common; to be conquered by it, what will it argue at the best, but great inadvertencie and heedlesnes of spirit in you, and render you unexcusable before Gods tribunal.

Therefore I beseech you, Eph. 6.10. be strong in the Lord and in the power of his might; 1 Cor. 16.13. Quit your selves like men; Jude 3. Contend earnestly for the faith: alwayes remembring that speech of Fraus & malitia haereti­corum vel do­lenda est tan­quam hominū, vel cavenda est quam haeretica­rum; vel irri­denda tanquā imperitorum & superborum. Aug. cont. Adric. Augustine, ‘The fraud and malice of haereticks is either to be bewailed, because they are men; or taken heed of and avoided, because they are Haereticks; or to be laught at, because they are either unskilfull and foolish, or else proud & lofty; but alwayes to be shunned and avoided, as the means & way of ever­lasting ruine.’

Q. What (may some say) should we do, that we may escape their Seducements?

A. 1. Get your minds furnished with saving, wholsome fundamental principles of Religion, out [Page 48] of Truths record, the Word of God: for unbal­lased ships are soon oreset, empty clouds whist to and fro by every blast; chaffe carried hither and thither with every breath of wind; and unfurnish­ed, unprincipled souls with heavenly truth, are ea­sily like children for want of knowledge seduced and plunged in error: Humana caecitas ad de­um non dirigit viam, nisi ipse lucernam legis ostendat, &c. Cyp. ser. 5. de laps. Col. 3.16. Therefore let the Word of Christ dwell plentifully in you in all knowledge and spirituall understanding. What is a Goldsmith with­out his Touchstone, or a Carpenter without his Rule? or a Christian without the Word?

2. Rest not in a bare literal knowledge, without the sealing light of Gods spirit, affecting your souls with a proportionable love and liking to what is discovered in his Word unto you: for what we find not pleasure, profit, or some reall worth and benefit in, we are easily inticed and prevailed with to let it go: but if once heavenly truths unload their treasures of glory into our souls, so that we find and feel their vertue and influence in our spi­rits; beams of light enlightning, Psal. 15.7. delighting, and making glorious our minds; 1 Cor. 10.5. Subduing power, throwing down Satans forts in our hearts; 2 Cor. 3. ult. transforming grace, changing the whole man into the Lords image; Conscience comforted, rectified, sanctified; in a word, the soul Eph. 3.19. filled with Gods fulnesse; It begets so great an assurance in the spi­rit of Religious verity, and so great an affection towards it because of its goodnesse, that Seducers lose their labour and are fruitlesse in their endea­vours to rob such souls of Truth, because they know its reall worth, and that there is nothing so good to them, in exchange for which they should barter [Page 49] and let it go. Only take care to grow and increase in this sweet Col. 1.2.2. Experimentall knowledge, and most inward acquaintance with the way of truth, forNemo putet bonos posse de ecclesia disce­dere: Triticum non rapit ven­tus, nec arbo­rem solida ra­dice fundatam procella subver­tit. Inanes pa­leae tempestate jactantur, in­validae arbores turbinis incur­sione evertun­tur. Cyp. tract. 3. de simpl. praelat. thereby you shall find your selves established and strongly rooted in the same, so that when o­thers shall discover their levity, and in time of temptation shall fall away, you shall stand like mount Sion that cannot be moved.

3. Rom. 16.18. 2 Tim. 3.5. Mark them that cause divisions, and avoid them, saith St. Paul, for they serve not our Lord Jesus Christ, but their own bellies. Whether they seek to divide you from the Christian verity by pernicious haeresies; or from the unity of Christs church and people, by peace disturbing schismes and seperati­ons; Mark them with a note of infamy, as notori­ously 1 Tim. 6.3, 4. proud, basely self-seeking, foolishly erring, Truths enemies, adversaries to Peace, destroyers of Souls. And do not only mark, but also 1 Tim. 6.5. avoid them after two or three admonitions: shun and avoid their discourses and disputes, which serve to no good purpose, but as foiles to their pride, rises to their slanders, and (when they are more publike) as baits to deceive and delude poor souls; being like Fencers challenges, inventions to give the bet­ter advantages to Cut-purses to act their prizes. And as for their persons, avoyd them too: O how zealously affected against Seducers were the Primi­tive 2 Joh. 10, 11. Christians! John the Evangelist would not endure Iraen. l 3. c. 3. in the Bath at Ephesus with the haeretick Cerinthus; nor Polycarpus would entertain communion with Marcion, but defied him as the first begotten son of Satan. So zealous were the Apostles and their disciples, saith Irenaeus, that they [Page 50] would not communicate with haereticks in word, but were answerable to Tit. 3.10, 11. St. Pauls admonition, Eschew him that is a Haeretick, after the first and second admonition, knowing that such a one is perverse and sinneth, being condemned of his own conscience.

4. Forsake not your faithfull Pastors, Heb. 3.17. but obey them that have the rule over you, and submit your selves, for they watch for your souls. The fa­ble is well known, of the Wolves that offered to make a league with the Sheep, conditionally that they would put away their dogs; I need not make the application: but this I am sure of, That the Devil, and Seducers who are his instruments, make it one of their first and chiefest designes, to alienate the hearts of people from their faithfull Guides; which if they can once effect, on the ruines of their reputation they use to lay the foundation of their own esteem. Thus dealt the false Apostles with the Corinthians in the case of Paul, 2 Cor. 10.10. His bodily pre­sence say they is weak and contemptible; 2 Cor. 11.6, 11, 12, 13. That he was rude in speech; did not love and esteem them as themselves profest they did; and such like stuffe to foment and increase jealousies in their hearts, as do our Seducers now adayes, that they may make way for themselves in the peoples estimation.

5. Despise not the 1 Cor. 11.16. Churches of Christ, espe­cially in the Doctrine which they unanimously hold forth: For is not the 1 Tim. 3.15. Church the ground and 1 Tim. 3.15. pillar of truth, whereon God hangs forth to view that sound direction to the world, which may guide their feet in the way of peace, to the reaching of everlasting blisse?

6. Forsake not the Heb. 10.25 assembling of your selves [Page 51] together; be not a stranger to the publike Con­gregations, as the custome of some is, who think Christ is not to be found except in a wildernesse or in a chamber: Mat. 24, 26. but go not after them, says he.

7. Endeavour after a greater measure of morti­fication of corrupt passions and affections, which Si vis lu­mine claro cer­nere verum, gaudia pelle, pelle timorem, spent (que) sugato, nec dolor adsit: nubila mens est vincta (que) fraenis haec ubi regnāt. Boet. l. 1. de consol. philos. metro 7. so cloud the mind, that Truth cannot in its lustre appear unto it; and makes the heart, like those that are Ecclus. c 27. Lunaticks, full of changes from 2 Tim. 3.13 bad to worser, but never right; never setled, but full of motion, Camerar. Hor. Succis. par. 1. c. 36. like a horse stung with wasps that runs, capers and curvets, to little purpose. Cor­rupt passions and affections prevailing, the soul is like to an Prov. 25.28. unfenced city, open to rapine and ruine by every enemy. They are, in a word, such a complying party with whatever is evil, that if Se­ducers can but find a way to parley with them, and proffer them what is proportionable to their na­ture; if they have but the art to sute their bait to those 2 Pet. 2.18, 19. Jude 16, 17, &c lusts or passions that have domination and rule within, be it 3 Joh. 9. ambition, Tit. 1.11. covetousnes, feare, or whatever it be; That soul is easily made a prey of by these Haereticks. Therefore, if ever you would be safe, be not content without the death of these.

8. Grow in grace, 2 Pet. 1.5, 6, 7, 8, 11. Adde vertue to vertue, as St. Peter presses, that an abundant entrance may be administred to you into the everlasting kingdom of our Lord and Saviour Jesus Christ. If you would not be led away with the error of the wicked (saith the same Apostle) 2 Pet. 3.17 18. grow in grace, for 'tis that is only able to Heb. 13.9. establish the heart against temp­tations and seducements. 1 Cor. 14, 20. A silly child is easily [Page 52] cozened with copper instead of gold; but as Heb. 5.14. know­ledge and discerning increases in him, he is free from that delusion. A Eph. 4.14. weak body reels to and fro, and every blast of wind is ready to throw him down, but as strength grows he becomes more able daily to endure its strongest blasts: so is it with the soule, according to the measure of grace it is en­dowed with, 'tis able to resist and stand out against seducements.

Above all, endeavour to increase Humility, which is the Jam. 4.6. womb of vertue; 1 Pet. 5 5. a sweet adornment and an excellent fence against this monster Haeresie: which had some cherisht, the Church had not been pestered with this evil, nor had this plague of Error found such footing in this our Israel.

If any spark of this hellish fire at any time light on your souls, dally not with it, but be sure to call in help betimes to quench it: there's many a house hath been consumed to ashes, by the inhabitants Et neglecta solent incendia sumere viris. Horat. 1. ep. 19. Facilius est ex­cludere pernici­osa quàm rege­re, & non ad­mittere quàm admissa mode­rari. Sea. l. 1. de ira, c. 7. inadvertencie, not heeding the first kindling of this mischief in their souls; and others by an over­weening opinion of their own ability to extinguish it at pleasure; and perhaps some few out of an over-tendernesse of their own repute, as being loth that others should take notice what foolish, dark, heterodox reasonings they have had within, (for as such, at their first encounter, there are many have lookt upon them, though afterward they have changed their opinion.) Whatever the pretence and colour be, deal in this businesse as you usually do in your own dwellings: If you spy within your doors a strange face walking up and down at plea­sure, you fall to questioning what he is, whence he [Page 53] comes, what he would have? Which not being able to satisfie you in, if you be not able your self, help is called in, Scintillae statim ut apparet extinguenda est & fermentum à massae vicinio removendum, secandae putri­dae carnes, & scabiosum ani­mal à caulis o­vium repellen­dum; ne tota domus, massa, corpus, & pe­cora, ardeat, corrumpatur, putrescat, intereant, &c. Hier. in Gal. 5. and you thrust him out of doors; Or if you find his intention be theft, or murder, he is delivered up to the Magistrate to receive condign punishment to his demerit. So I beseech you, if strange Opinions look into your soules, and in your thoughts walk up and down, let them be 1 Thess. 5.21. Isa. 8.20. exa­mined and brought to the test of Law and Testi­mony; thereby you will find they are mischievous both in their nature, and in their intent and pur­pose, they come not but to devoure; therefore harbour them not in your spirits, but call in aid from your faithfull Shepherds, and able Christians; also cry for help from Heaven to deliver you from them, to destroy and root them out, that they may no more take place in mens hearts to their ruine and destruction.

And lastly, worthy Senators, give me leave in all humility to make my addresse to you in the behalf of Truth. Are not you Truths guardians, foster-fathers to whose protection God hath committed Truth? Doth he not stile you Psal. 47.9. Shields, in his Word? and I hope He shall never have cause to complain of you, as that Warriour did of his, Clypeus meus me sefellie Caus. My shield hath deceived me. Oh what shall we do, if Truth be blasted and blasphemed! if that once faile! Prov. 29.18. Where there is no vision, the people perish. And can you be safe? will the God of truth protect you? No; from the Ezek. 9.3, 5. Rev. 8.5. Altar comes revenging fire. Or will those that destroy Truth, spare you? Certainly no; Haeretici, quos non possūt sermone decipe­re, eos putant gladie esse feri­endos. Hier. in orat. in Auxen. de non trad. Basil. There are none so keen as these, to ruine whatever opposes them. I [Page 54] beseech you, without offence give me leave to tell you, We have just cause to feare, if Truth be not supported and inthroniz'd, having enjoyed so cleer and long discoveries thereof as we have done; that God will send a darker Night on this poor Island, then ever was the Marian Persecution.

Q. But perhaps you may ask me, what is the way whereby Error may be supprest, and Truth established?

A. 1. Command and hasten, I beseech you, the busines of Catechising, whereby poor soules may be taught the principles of Religion in the plainest way and manner, that there may be milk for babes.

2. Plant a good peece of Battery in every emi­nent place, especially there where Errors already begin to thrive and prosper: I mean such Ministry, as may be able to manifest the folly, falshood, and danger of such Errors as do arise, and discover the madnesse of Seducers, that their 2 Tim. 3.9. foolishnesse may appeare to all, and their Tit. 1.11. mouths be stopt, or at least their danger prevented, that they destroy not the precious soules of people. And here give me leave to suggest unto you, That there are many learned men in this Kingdome, whom God hath not gifted with Elocution and other the like abilities for Pulpit-work, yet would be very fit to maintain the Truth by their Pen, against destroying Errors, might they but have encouragement, and by con­venient maintenance be inabled thereunto.

3. Settle with all convenient speed your Con­fession of Faith, wherein people may take notice what is allowed for Truth, upon mature debate: whereby you shall not only settle that good opinion [Page 55] the Churches of Christ have alway had since the Reformation, of this poor Island; but also put such a help into the hands of people, that they shall with little paines discern what's right or wrong; And as a common Standard being set up, and strengthened by your Sanction, there's hope our Differences may vanish.

4. Permit not Prov. 22.28 Blandimenta vagae fugies no­vitdtis. Grat. old Landmarks to be removed without absolute necessity: for, besides the muse it breeds in peoples mindse, and great advan­tage it gives to incredulity in point of Truth, there is also another evil in it, which is, That changes are very dangerous in point of Eventus varios res nova semper habet. event and issue.

5. Suffer not Fundamental truths, as, Christs deity, The reality of his incarnation, passion, or sa­tisfaction, The blessed Trinity, Scriptures autho­rity, verity, and the like; to be questioned by every jugling Sophister, or vagrant itinerant Huckster, nor tost on the tongue of every profane debauched person, nor much lesse to be libel'd and pamphleted against by every unsavoury, ignorant, blasphemous wretch. All these kindes of people are like the Causin. l. 12 c. 58. glasse that was in the temple of Smirna, which presented those things that were exceeding lovely in themselves, in most horrid mishapen forms: therefore they are fitter to be broken in shivers then maintained and countenanced.

6. Take heed how you tolerate Schisme; for in a little time, without great care, it will open the door to Haeresie; as little theeves creeping in at the window, unlock the gate for greater to enter in. And be confident, that loose Government is fre­quently the mother of loose Tenets in higher mat­ters. [Page 56] Gaudet ro­tus orbis de u­nitate catholica praeter partem Affricae, in qua incendium de scintilla con [...] ­tum est, (de Donato loqui­tur) Op [...]at. Mile [...]. Donatus was first a Schismatick, and after­wards somewhat worse: He that expects to find a Church in this world void of blemish, had best (as Euseb. hist. eccl. l. 1. c. 7. Constantine tels Acesius the Novatian Bishop) get a ladder and climbe alone into heaven.

7. Take speciall care of our fountains, the Uni­versities; that Learning may be encouraged, and Doctrines contrary to soundnesse of faith, or holi­nesse of life and manners, be wholly there supprest. For want of this, because there have been Errors in the first concoction, they could never in many be mended to this present day; but many Congrega­tions have been poisoned with Arminianisme, So­cinianisme, yea downright Popery: it was the milk they suckt at the University from ill Tutors, and their people must either take that or none, for they have no better to give them. It were not a little to be wisht, that what Euseb hist. eccl. l. 2. c. 17. Eusebius writes concerning the Primitive Christians in Egypt, were practised there; I mean, that reading the Scriptures, and pious exercises, might be more in use amongst them. Euseb. hist. eccl. l 6. c. 16. Nullis tutius infirma at as cōmittitur, quā his qui & piè docti, & doctè piisunt. Hyper. opusc. c. 4. What a flourishing School was Alexandria, by reason of Clement, Ammonius, Panthenus, Origen, Heracles, Didymus, and divers others; who being men of extraordinary piety and learning, were Instruments to breed not a few, that were famous men for Learning and Religion in the Church of God.

8. Suffer not the Church, for relation or by-respects, to be pestered with unsound or illiterate persons, who have not the Isa. [...]0 4. tongue of the learn­ed, are not well Mat. 13 52. taught to the Kingdom of hea­ven, Mich. 3.8. want judgement, 2 Tim 2.15 and are not able to [Page 57] divide the Word of God aright, 1 Tim. 4.16 [...]. 2 Tim. 3.13. Take no heed to their doctrine, but are deceivers, being de­ceived.

9. 1 Cor. 9.14 1 Tim 5.17, 18 Take heed of scandalous Maintenance, 'tis the way to breed a base & scandalous Ministry in time; like 1 King. 12.31. Jeroboams Priests, or Judg. 17.5, 10. Micha's ten­s [...]ekels Levite.

10. Encourage Orthodoxnesse, but discounte­nance Erroneous persons & opinions: And that not only in verbal, but also in real encouragements, as, by your Provision and Maintenance.Theodore. l. 1. c. 11. (y) So Con­stantine did, and divers pious Emperors, who che­rished Truths champions, but discouraged Errors hucksters. By your Lawes and Ordinances, stop Seducers mouths, but command that Truth be taught: 'Tis a Princely work to make it your im­ployment, that people may know the sacred truth of God. By your Censures and Punishments, let all the World take notice you are sensible of Gods dishonour, and that there is nothing more you af­fect, then to do him service in this great businesse: If nothing else will do it, Deut. 13.5.10. the Seducing Prophet must die the death, for offering to thrust Gods peo­ple from him; Eliah slayes 1 King. 18.40. Baals prophets, the like doth 2 King. 10.24. Jehu, 2 King. 11.18. The people of the land slay Mattan. If any offer sacrifice to Idols on altars, let him be Gladio ul­tore sterneretur. cut off with the sword, sayes Con­stantine; Valentinian, Theodosius, Martian, were a­like disposed against such persons. I confesse, such executions should be after other means made use of, all endeavour frustrated; desperate Doctrines broached, with Haeresie, Blasphemy, or Sedition mingled. Fulmina paucorum peri­culo cadunt, omnium metu. The thunderbolt smites few, but frights many.

[Page 58] Obj. But some may object and say, What would you have us do, there are many of them are holy and pious men?

Ans. You hear what the Apostle says, that many may have 2 Tim. 3.5. a forme, and yet deny the power of godlinesse. The wolf in the fable, that he might not be suspected, but the more easily make his prey of the silly sheep, put on a skin of theirs: The shep­herd discovers the guile, and hangs him up in his disguise; his fellow-shepherds blame him for hang­ing the silly sheep; To cleer himself from cruelty, he wishes them to open his skin, which having done they easily discover that he was not mistaken as they conceived. I need not trouble you with ma­king application, 'tis obvious to your view.

2. Why should you think, to say, He is an ho­nest or a pious man, should be a foolish plea in case of abusing Coyne, Theft, Treason, or the like; and yet should be of weight and force in this farre greater businesse, and more horrid mis­chiefe?

Well, I shall say no more: but to conclude; Blessed be God who hath put it into your hearts to humble your soules this day before him, and com­mand the Nation so to do: In the sence of that Oath of God that lies upon you, to extirpate Pope­ry, Superstition, Haeresie, Schisme, Profanesse, and whatsoever is contrary to found doctrine, and the power of godlinesse: In the apprehension of Gods protection of You, but misery that lies on the Land, by abominable Blasphemies and damnable Haeresies, tending to the subversion of the Faith; whereby reproach and contempt hath been cast up­on [Page 59] Gods name, and saving truths, the immortall soules of people in danger of swift destruction, and the Kingdome brought into a perilous condition. Blessed be the God of heaven who hath caused you to take notice, That not to use your power to suppresse this mischief, is to make your selves partakers of these mens sinnes and punishments. And now (worthy Senators) what remaines, but that according to your profession you imploy and improve the ut­most of your power, That nothing be said or done against, but for the Truth.

I beseech the Rock of Eternity to act and enable you by his grace, to put under his everlasting arms and beare you up in the putting into Execution this your Ordinance and resolution; Make you like those Rev. 4.6.8. glorious creatures full of eyes, that you may set about this businesse; Hoc pietatis genus est, co­ercere infantiā criminis, ne ju­venescat aug­mentis. Cassiod. l. 5. ep. 39. Timously, before it be too late; Conscientiously, as a duty; Affectionately, as a thing of glory to God, con­cernment to your selves and this poor Kingdome; Unanimously, as a way of strength; Fully, with due respect to every Truth, without respect to any Person; Couragiously, not fearing opposition. Consider, you have a good God to support you; 'Tis the way to have a good Conscience in the sense of duty to cheer you; Good men will blesse God for you; And if you strive 2 Tim. 2.5 [...] lawfully, you may expect confidently that Heaven will crown you.

Vid. Caus. l. 1. c. 71. Clemens Alexandrinus tels us a story, That amongst the Magi in Persia, there were three hills; when people came to the first, they heard a clashing of arms; when they came to the second, they heard a confused noise; but when they reached the third, [Page 60] they heard nothing but songs of triumph. The ter­rible noise of Arms you have heard already; God grant, if it be his will, our cares in this poor Island may never more be acquainted with those dreadfull sounds: You are now come to the second hill, the confused noise of Error, the language of Babel: Be now but valiant, go on with resolution, and I doubt not but ere long you shall hear the voice of Victorious songs of triumph, Halelujahs to our GOD.