verity or falsity of them properly have to deal yet so in as much as they have also an influence upon the Affective part the Will and the Affections as that I shall not wholly exclude any of them But rather take the word Heart here in the Comprehensive sense of it as commonly it is to be taken where it goeth alone as pointing at the whole inward man both the Intellective and Affective part of the Soul Understanding Iudgment Conscience Will Affections Q. Now so taking it What is it for the heart to be Established A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be firmly and surely settled as an house that is built upon a sure foundation or a Pillar that standeth upon a firm and solid Pedestal so as it can neither be removed nor moved And thus is the Heart of man said to be established when it is fixed as David saith his was My heart is fixed O God my heart is fixed Psal. 57. 7. settled upon a sure basis a sure foundation or well ballasted so as it is free from such fluctuations such vertiginous distempers as the former part of the Text speaketh of When it is neither Actually carried about nor yet Subject so to be When Christians are not soon shaken in mind nor troubled whether by Spirit Word or Letter as the Apostle speaketh 2 Thess. 2. 2. But are stablished strengthened settled as St. Peter hath it 2 Pet. 5. 10. This it is to have the Heart established Which the Heart of man naturally is not So much is not obscurely insinuated by the Apostle here in the Text where he saith It is a good thing that the heart should be established and that with grace Intimating that of it self it is not so This is a flower that groweth not in natures Garden A truth The heart of man by nature is nothing lesse then stable Even as it is with a Ship when it first cometh out of the Dock or off from the Stocks as here you phrase it before any ballast be put into it being light and empty it is also waltery and unsteady apt to turn this way and that way And truly such is Man as he cometh out of the womb Natures Dock a light and empty thing So David who had well weighed him found him to be Surely men of low degree are vanity and men of high degree are a lye To be layed in the balance they are altogether lighter then vanity that is his verdict Psal. 62. 9. Altogether Iacad Suppose it that all the men upon earth were put together in one balance and vanity it self any light thing as a Bubble or a feather put in the other to be weighed against them they would Ascend mount up as the Original hath it as the lighter scale useth to do they will be found the lighter of the two Such was Davids apprehension of all the sonnes of men Be they what they will whether Beni Adam or Beni Ish filii Hominis or filii viri whether men of low degree or men of high degree all was one to him He sets his Tekel upon them all Even the very same that the hand-writing upon the wall did upon Belshazzer the Persian Monarch the greatest man of his time Dan. 5. 27. Thou art weighed in the balances and found wanting wanting weight many graines too light And such are all the sons of men naturally And that as in regard of their outward state and condition being not to be confided trusted in so also in respect of their inward disposition the frame and temper of their hearts and spirits Before the grace of God meet with them they are all light as vanity Being by nature empty things This it is that maketh the Bubble so light because it is empty And such is the heart of man naturally The Evil spirit returning into the heart of a man from whence he seemed to have been ejected findeth it empty Matth. 12. 44. Empty of Grace which being the best and onely ballast for the soul as I shall shew you anon without it it must needs be light and consequently unsettled subject to fluctuations and turnings specially in matters of Religious concernment Thus it is But It is not good that it should be so That is a second thing we have here hinted unto us It is good that the heart should be established So then the contrary is not good That the heart should be unsettled specially in the matters of God this is an Evill a great Evil. So it is first when a man is actually turned When he is under this sad distemper carried about as the Apostle saith with divers and strange doctrines This is an Evil and that both a Sinful and a Penal one 1. Sinful So it was in our first Parents when they hearkened to the voice of the Serpent bringing to them a doctrine diverse from and contrary to that which God himself had preached to them And so is it in their posterity when they shall in like manner hearken to the Instruments of Satan subtle seducers suffering themselves to be turned aside from the way of Truth to the imbracing of Errours This is a sinful Evil. And so it may be called and looked upon upon a double account As it is a forsaking of Truth and as it is a cleaving to Errour Thus the Lord complaineth of his people Ier. 2. 13. My people have committed two Evils two grand and notorious Evils they have forsaken me the fountain of living waters and hewed them out Cisternes broken Cisternes that can hold no water They forsook the true God and turned to false gods Idols This he chargeth upon them as a double Evil. And so is it when any one shall forsake and relinquish the truth once received and acknowledged and shall follow after Errours this is a double Evil. Even as it was in the Israelites when being weary of their Manna they lusted for flesh of which you have the story Numb 11. 4 6. this was in them a double Evill Their loathing one their lusting another their loathing of that heavenly Manna and their lusting after Egyptian flesh-pots Even so is it with Christians when they shall come to loathe divine and heavenly truths which their soules have formerly fed upon and found relish in satisfaction and contentment and shall lust after divers and strange doctrines this is a double Evill So St. Peter looked upon it in those Seducers of whom he complaineth 2 Pet. 2. 15. that they had forsaken the right way and were gone astray following the way of Balaam And so may we look upon it in the Seducers of these times as also in many of those that are seduced by them Their turning from the Truth received and imbracing of Errour is in them a double Evil. A sinfull evil 2. And as sinful so Penal As a sin so a punishment of sin and that a dreadful one So the Apostle looked upon it who writing to his Thessalonians
is put for the doctrine so also for the Habit of Grace So we find it frequently in Scripture And so both Calvin and Beza here look upon it in the Text By Grace here understanding the spiritual Worship and Service of God with the inward work of Regeneration for which they both give this Reason in as much as it is here opposed to Meates And truly to this Grace may we in a warie sense fitly apply this property of Establishing the heart This is a thing which is not done by Meates by any bodily external exercises such as were prescribed under the Law not by a Ceremonial but by a true Gospel-Worship which is as our Saviour describeth it Ioh. 4. 23. In Spirit and in Truth And by the work of Regeneration true Sanctification the inward work of the Spirit in and upon the Heart That which ballasteth the Ship must not be any thing on the outside of it but it must be within in the hold And thus that which establisheth the Heart must not be any externall observance performed by the Outward man but that Grace that is within the Inward man the Soul the Grace of Regeneration with the fruits of it as Faith Hope and Love with Humility Meeknesse of spirit and other the like gracious Habits which are freely bestowed gratiae gratis datae as fruits of Grace and wrought in the Heart by the preaching of the Doctrine of Grace And thence called by that name Grace In which sense Estius also yieldeth that the word may be here taken Q. But taking it thus how doth this Grace establish the Heart A. This it doth divers wayes All which may be reduced to two Generals Per modum Evidentiae Efficientiae By way of Evidence and by way of Efficiency 1. By way of Evidence This is that which the Apostle saith of Faith Chap. 11. of this Epistle verse 1. It is the Evidence of things not seen And the like may we say of other Graces of the Spirit in the Soul they are Evidences of that which to the Eye of sense is invisible viz. of that Grace of God in Christ assuring unto a Christian his interest in that Grace Thus is Grace within an Evidence of Grace without Sanctification an evidence a sure evidence of Iustification Which being evidenced and ascertained unto the soul now it cometh to have peace towards God as the Apostle hath it Rom. 5. 1. and so to be established But this is not all 2. In the second place Grace doth this also by way of Efficiency And that it doth two wayes Indirectly Directly 1. Indirectly and by Consequence by freeing the heart from those things which would disquiet and unsettle it Such is fear servile slavish fear Of which St. Iohn tells us that it hath torment 1 Joh. 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such is fear of Gods wrath and Judgment it is as a Hell in the Soul a Rack a continual Torment to it disquieting unsettling it But now Grace ejecteth this troublesome Inmate So the former part of that verse there hath it There is no fear in Love but perfect Love casteth out fear Perfect Love sincere cordial Affection towards God and towards man it casteth out fear freeth the heart from that slavish tormenting fear Which it doth by assuring the soul of the Love of God to it So the same pen there sets it forth ver 16. And we have known and believed the Love which God hath to us God is Love and he that dwelleth in Love dwelleth in God and God in him Mans Love to God being a fruit it is also an evidence of Gods love to him We love him because he loved us first so it there followeth verse 19. And by this means true Grace freeth the heart from fear And so it doth from other inordinate Lusts Affections Passions whereby it is subject to be distempered to be carried about As from Self-love Pride Ambition Vain-glory Covetousnesse Envy Malice c. All which being like so many Eddie winds in the Corners of the Heart do disquiet and unsettle it Now Grace layeth all these subdueth them and by that meanes procureth the settlement and establishment of the Heart Even as a Kingdome is settled and established by the subduing of Rebels which before disturbed the peace of it Thus doth Grace promote this work Indirectly and by Consequence 2. And this it doth in the second place directly and properly And that by setting the soul upon a sure foundation This is as in part you have already heard the proper work of the Grace of Faith which taking the soul off from all false and rotten foundations sets it upon the true foundation upon Iesus Christ and the free Grace of God in him Into which Grace by this meanes a Christian cometh to have accesse So the Apostle layeth it down Rom. 5. 2. By whom also we have accesse through faith into this grace wherein we stand Here is a Christians standing viz. in the Grace of God And into this Grace he cometh to have accesse to have the actual enjoyment and comfort of it by Christ through faith By Christ as the meritorious cause procuring it through faith as the Instrumental cause applying that merit and so apprehending that Grace And by this meanes doth this grace of faith come to establish the heart by thus setting and settling it upon this sure foundation fixing it upon Christ. Even as it is with the Stock and the Graft though fleâ—â—er and weak in it self yet being put into the Stock ingraffed into it and incorporated with it now it standeth firm So is it with a Christian how weak how infirm how unstable soever in himself yet being by faith ingraffed into Christ now he cometh to receive establishment from him viz. by his adhesion unto him and union with him Or as the vine though in it self infirm not able to stand alone yet by clasping about the elme or such other supporter now it standeth sure so doth the Christian by clasping of Iesus Christ imbracing him in the Armes of his faith by this meanes he cometh to be established And thus may this blessed work not amisse be attributed and ascribed to this Habit of Grace in the Soul specially to faith which hath as you see a peculiar efficiency this way Whence it is that Faith is compared by our Apostle to an Anchor Heb. 6. 19. Which Hope or Faith we have as an Anchor of the soul both sure and steadfast An Anchor you well know what the use of it is To stay the Ship from being carried about And of like use is Faith unto the soul a meanes to stay settle establish it Which it doth not by any worth which it hath in it self above other Graces but onely as an Instrument apprehending and uniting the soul unto that whereby it is established Thus doth the Anchor stay the Ship not by its own weight No were it in
Caveat 3. Take heed of turning from the Scriptures How long Christians are to give heed to the light of the Word Saints upon earth enlightened but in part The Scriptures a Christians Light to see by and Rule to walk by Turning from the Scriptures in whole See the perfect Pharisee Pos. 13. In part Letter of Scripture not to be renounced Regulam Lesbiam Nasum cereum Ita Origenes poenam dans merito tot Allegoriarum Eunuchatum planè Allegoricum ad literam paulo servilius interpretatus sibi vim tulit qui non minùs vim intulerat Scripturae virque esse desiit qui non desiit esse malus interpres D. Josephus Hall in Communione ad Synodum Dordracenam Caveat 4. Take heed of turning from publick Ordinances Church-Assemblies not to be forsaken Forsaking publick Assemblies the beginning of Apostasie Take heed of renouncing a Gospel-Ministery Note Direct 5. Take heed of false Lights 1. False Lights without a man False Teachers 2. False Lights within a man Supernatural Enthusiasmes Perfect Pharisee Pos. 12. Ibid. Enthusiasmes for the most part an Ignis fatuus 2. Natural Reason Perfect Pharisee Pos. 11. How Reason may be consulted with in matters of Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. Hom. ad Text. Rationi naturali verae nunquam contrariatur Theologia sed eam excedit saepè et sic videtur repugnare Thom. Disp. de fide Artic. 10. Take heed of making Reason our guide Not Grosse Reason Nor yet Reason Refined Philosophy Philosophia Theologiae se submittat ut Agar Sarae patiatur se admoneri et corrigi sin minus pareat ejice ancillam Clem. Str. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom. ad Text. Direct 6. Get the soul well ballasted Viz. with Grace Use 2. Christians to be careful of their Brethren for the prevention or cure of this Turning Sicknesse in them All in their places Siquis pudor si qua pictas reprimite hanc petulantissimaâ— insaniendi libidinem modum imperate hominum et linguis et calamis Et facite ut qui vera sentire nolunt falsa divulgare non ausint etc. Vide D. Joseph Hall ubì suprà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Possidens Retentionem Montanus Magistrates to restrain Falle Teachers The Law against false Teachers 2d. Part of the Text. The Reason of the Prohibition Parts two Part 1. The thing commended Heart-Establishment Explic. Q. 1. Heart what it here signifieth The Soul of man Q. What part of the Soul A. The whole soul specially the Mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro mente et ratione intelligente ponit Homo is est interior et spiritualis Aret. Com. ad Loc. Q. 2. Heart Establishment what A. Oserv. The heart of man naturall unstable Paâ—iter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascendendo Montanus Obser. 2. Heart-unsettlednesse a great evil 1. Such is Actual turning from the way of Truth 1. A sinful Evil. Upon a double Account 2. A penal Evil. 2. Habitual instability a great Evil in two respects 1. Rendring the soul unserviceable 2. Exposing it to Danger Obser. 3. Heart-Establishment a good thing 1. An Honest good 2. A profitable good 3. A delightful good Applic. Use 1. Be convinced of soul-unfetlednesse Use 2. Be convinced of the evil of it aud be humbled under it Use 3. Seek after Heart-Establishment Damnat hic Apostolus fidem Conjecturalem h. e. fluctuationem Jesuitarum quâ necesse est conscientias circumferri dubias Contra asserit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidei c. Pareus ad Text. Heart-Establishment needful in respect of the present Times Directions for the obtaining of it 1. Seek it from God by Prayer 2. By a conscionable attendance upon Establishing Ordinances The Sacrament of the Lords Supper an establishing Ordinance Part 2d. The meanes of Hearr-Establishment Grace Oserv. The best Ballast for the Soul Grace Q. Grace what here it signifieth A. The Doctrine and Habit of Grace 1. The Doctrine of Grace the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro gratuitâ Dei erga nos benevolentiâ acceptante nos justos pro nunciante propter meritum Christi Aretius ad loc Heart-Establishment not to be expected from the Law Not from the Ceremonial Law Nor yet from the Morall Law Reason Grace like the Authou of it All-sufficient Applic. Use 1. Seek not Heart establishment in any other way Not from Ceremonial observances Nor yet from Moral performances Much lesse from Temporal enjoyments Use 2. Seek it in a Gospel-way making free Grate our foundation Concerning which two Directions Direct 1. See that this foundation be well laid 1. Right set 2. Deep laid Direct 2. Settle the soul upon this foundation Which is done by Faith resting upon free Grace 2. The Habit of Grace Regeneration Quum Cibis opponit Gratiam non dubito quin spiritualem Dei cultum et Regenerationem intelligat hoc nomine Calvin ad loc Iisdem etiam verbis Beza Gr. Annot. ad loc Nomine Gratiae Graeci fidem etc. Atqui nihil verat generatim significari interna ac spiritualia Dei dons quibus homines sanctificantur ut fidem Spem Charitatem caeterásque virtutes Estius Com. ad loc Q. How the Habit of Grace establisheth the Heart 1. By way of Evidence 2. By way of Efficiency 1. Indirectly by freeing it from what might disquiet it As from fear So from other inordinate Affections and Passions 2. Directly by fixing the Soul upon a sure foundation the Grace of God in Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. ad Text. Faith compared to an Anchor Applic. Seek after the Habit of Grace Chrysost. ad loc Having an eye to two things To the Quality that it be true 2. To the Quantity that there be a good proportion of it
reputedly so shall be turned aside from the truth to the imbracing and holding forth of any errour as sometimes and not seldome they are whereof many Causes and Reasons might be assigned it is not to be wondered if those who being unlearned themselves have them in admiration that way and look upon them in Spirituals as Achitophel in his time was accounted for Politicks 2 Sam. 16. 23. as the Oracles of God be carried about with them after them Or secondly They may be Godly really yea and eminently such Now being so and being themselves seduced which the most holy men are subject to they become eminently instrumental in seducing of others upon whom their example hath a prevalent influence That was Peters case recorded by St. Paul Gal. 2. He being through fear of scandal fallen into a scandalous dissimulation Iudaizing with the Iewes for fear of displeasing them in the observation of some Legal Ceremonies which before being among the Gentiles he had seemed to renounce and disclaim by this meanes he drew many after him So the 13. verse there setteth it forth And the other Iewes dissembled likewise with him insomuch that Barnabas likewise was carried away with their dissimulation Of such prevalency oft-times are the examples of men eminent for piety and holinesse as Peter was that if they miscarry whether in Practice or Doctrine they draw many other well-meaning but unstable soules after them But I shall hold you no longer in this first Head Come we now to the second Head to take notice of somewhat in the Hearers and Receivers of these Doctrines And here again we shall meet with divers things which help forward this Seduction I shall onely instance in some of the most obvious 1. It may be they are Chaffe And so they may be upon a double account Either in regard of their Natural Levity or Spiritual Vanity 1. Chaffe in regard of Natural Levity Being by natural disposition weak of apprehension and so fickle and inconstant like Quicksilver which cannot be fixed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a man standing upon one leg wavering and unsteady unstable in all their wayes as Saint Iames hath it Iam. 1. 8. So they are even in matters of Civil concernment they are in and out to day of one mind to morrow of another easily turned this way or that way And being so in the matters of the world it is the lesse to be wondered at if they be so in the matters of God 2. Others who have no such defect in nature yet are Chaffe still and that in regard of spiritual vanity Having at the best but the empty husk of an outward Profession wanting the inward grain the truth and kernel of Grace This it is and onely this which establisheth men in the matters of God as the latter part of the Text will shew us It is good that the heart be established with Grace This is the ballast of the soul. Now what wonder is it to see unballasted vessels light Skiffs and Cock-boats to be tossed to and fro upon the waves a Metaphor to which the Apostle alludes Eph. 4. 14. Be not tossed to and fro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to see light and empty clouds Clouds without water which is St. Iude's Comparison verse 12. of his Epistle borrowed from St. Peter 2 Epist. 2. 17. carried about this way or that way which way soever the wind bloweth No more is it to see empty soules being wholly void and empty of true saving Grace to be carried about by divers and strange doctrines Here is a first supposal they may be Chaffe 2. If not so yet in the second place they may be Childron That we henceforth be no more Children tossed to and fro and carried about with every wind of Doctrine Eph. 4. 14. Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such are many Christians Though they may have more then a bare empty profession they have some truth of Grace in them yet they are but Children So Paul looked upon some of his Corinthians when he wrote that Epistle to them 1 Cor. 3. 1. And I brethren saith he could not speak unto you as unto spiritual but as unto Carnal even as unto Babes in Christ. Such was their estate then They were such as had received the first-fruits of the Spirit and so were in measure Spiritual yet he calleth them Carnal which he doth Comparatively in as much as there was a great deal of Carnality yet in them much flesh and little Spirit And they were Babes in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were in Christ being engraffed into him by faith but they were Children Babes in Christ. So they were though not in respect of time they had been long enough in him to have grown up to some degree of Maturity yet in respect of Proficiency They were Babes in Christ that is in the knowledge faith and Mystery of Christ. And such at this day is the condition of many Christians Though it may be they are in Christ and have had a long standing in him being Ancient Professours yet they are but Babes Children Children in understanding as the Apostle explains it 1 Cor. 14. 20. Unskilful in the Word of Righteousnesse as those Babes are described Heb. 5. 13. Such there are some and too many among us at this day who it may be have been old standers in the Churches Grove they have been long in Christ before many others as Paul saith of Andronicus and Iunia that they were in Christ before him Rom. 16. 7. and yet they are but Dwarfe-trees like the Adam Apple-tree Babes Children in understanding So the Apostle complaines of some of his Hebrewes Heb. 5. 12. When for the time ye ought to be Teachers ye have need that one teach you again which be the first Principles of the Oracles of God and are become such as have need of milk and not of strong meat Upon which account he calleth them Babes in the verse following verse 13. And truly thus fareth it with some at all times with many at this day They have been a long time Scholars in Christs School and have not wanted meanes of Instruction such as had not they been wanting to themselves and them in the improvement thereof they might have been in a degree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle there calleth them Heb. 5. 14. adulti of full age grown men in Christ. But through that neglect they still continue Babes Children such as have need to be Catechized and instructed in some of the principles of Christian Religion Thus it may be they have good Affections but weak Iudgments having but little knowledge lesse Experience And by this means they come to be unstable soules as St. Peter calleth them 2 Pet. 2. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not well grounded And being so they are apt to be seduced by false Teachers So he there sheweth it where speaking of those impious and blasphemous seducers which were to
that all of you might in this way approve your selves to be in the number of these sheep such as have Christs ear-mark upon you by giving this honour unto Iesus Christ to hear him This is my beloved Son in whom I am well pleased hear ye him saith the voice from heaven Matth. 17. 5. A Prophet shall the Lord your God raise up unto you of your Brethren like unto me him shall ye hear saith Moses speaking of the Messia Deut. 18. 15. cited by Stephen Act. 7. 37. Hear him and in matters of Faith onely him Not hearkening to any other who ever they are that shall bring any divers and strange doctrines contrary to or diverse from that which is revealed in the Word This is that which Paul with no little earnestnesse presseth upon his Galatians Gal. 1. 8. Though we or an Angel from Heaven preach any other Gospel unto you then that which we have preached to you let him be acoursed And let me with like affection presse the same upon you If any be they who or what they will shall preach another Gospel as some such there are in this Nation at this day then that which hath been preached to you by the faithfull Ministers of Jesus Christ what ever they are I say let them be accursed So look upon them as being therein Instruments of the devil no other but the spawn of that old Serpent who having deceived your first Parent now attempteth the like upon you To proceed no further Put these Arguments together and I hope being by the good Spirit of God set on upon your hearts they may prove effectually prevalent for the letting in of this useful and needful Admonition that you would take heed that you be not carried about with divers and strange doctrines But you will now say unto me How shall we be preserved from this so dangerous a Vertigo this turning sicknesse How shall we be kept from being thus carried about and carried away A Question that will be very useful in the Resolution of it Wherein I shall prescribe unto you some plain but proper directions which may serve as an Antidote against this Infection 1. In the first place my advice shall be Be not over-confident over-confident of your selves Whether of your own Strength or Iudgment 1. Not of your own Strength This it was that gave Peter that Turn in the High Priests Hall even his standing upon his own legs self-Confidence Though all men shall be offended because of thee yet will I never be offended saith he to his Master Matth. 26. 33. This he spake in confidence of his own strength and therefore he was left by his Master to that sad experience of his own weaknesse Let his miscarriage be a warning to all that hear of it to teach them while they stand to take heed lest they fall That is the Apostles counsel 1 Cor. 10. 12. Let him that thinketh he standeth take heed lest he fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that thinketh he standeth firm and sure and is confident that he shall ever stand as Grotius well expounds it Let him take heed Let him not be over-confident That is the same Apostles advice to his Romans and other Gentile Christians Rom. 11. 20. where speaking of the just Rejection of the Iew and the gracious Reception of the Gentile in their stead he maketh this use of it Because of unbelief they were broken off and thou standest by faith Be not high-minded but fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Have not high thoughts of your selves but fear not with a fear of diffidence and distrust but of Circumspection and watchfulnesse A useful direction very proper in the present Case Would you not be thus carried about Take heed of Topsailes You well know many of you how unsteady they make the vessel that beareth them carrying it about and tossing it to and fro with every blast of wind And the like will high thoughts do the soul that is possessed with them And therefore be not High-minded Let no man think of himself more highly then he ought to think as our last Translation renders that Rom. 12. 3. But fear Happy is the man that feareth alwaies saith the Wiseman Prov. 28. 14. Feareth God and himself Feareth God with a fear of Piety and himself with a fear of Iealousie Feareth to offend his God and is no waies confident of himself as Diodate well expounds it And thus let us fear And that Alwaies Which well we may when we see or hear which we may do of others some of them sometimes Champions for the Truth to be thus deceived thus seduced thus Captived Well may we who in comparison of them are but poor weak striplings fear Be we diffident of our selves Which whilest we are commit we our selves to the Custody of another That is St. Peters advice to Christians in all their sufferings for God that they should commit their soules to God 1 Pet. 4. last Let them that suffer according to the will of God commit the keeping of their soules to him in well doing as unto a faithful Creatour And this do we Knowing that we cannot keep our own soules If Adam in state of Integrity could not do it how much lesse we in this lapsed condition labouring under so great Imperfection commit them to the custody of another even of that God who is a faithful Creatour who as he is able to keep that which is committed unto him as Paul speaketh 2 Tim. 1. 12 so also he will do it for all that trust him A God that will not forsake the work of his own hands Thus commit we our selves unto him Taking hold of him by faith Even as Children walking abroad in the winds way specially if they be to passe over some narrow bridge they will take hold of their fathers hand Even so do we of our heavenly Fathers Now that the wind of divers and strange doctrines is up and is so high that every day it carrieth away some or other we being to passe over a narrow bridge for such is the way to heaven Narrow is the way which leadeth unto life saith our Saviour Matth. 7. 14. so as if our foot slip or we be turned aside we may perish for ever take we hold of our Fathers hand begging it from him that he would hold us so keep us that we may not turn aside from the way of Truth not leaving us to our selves which if he do we shall be found no better then Wheeles then Chaffe then Clouds then Waves easily carried about Thus be not over-confident of our own strength 2. Nor yet secondly of our own Iudgment by leaning too much upon it So the Wiseman subjoynes this Direction to the former Prov. 3. 5. Trust in the Lord with all thine heart and lean not to thine own understanding A usefull Caveat which let Christians make use of in this case Would they stand sure so as
not to be carried away with Errours let them not lean too much upon their own Armes trust too much to their own Judgments By this means many have been deceived in matters of the world more in the matters of God And therefore beware of this Self-confidence also And that as in other things so in interpreting and expounding of Scriptures We know what the Apostle St. Peter tells us 2 Pet. 1. 20. where he layeth down this as a Praecognitum a thing which he would have all those who meddle with Prophetical Scriptures to take notice of Know this first saith he that no Prophecie of the Scripture is of any private interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriae Explicationis of a mans own expounding for a man to interpret of his own head according to his mind without consulting with others with God with Scriptures with other men with God having recourse to him by Prayer with Scriptures comparing one place with another with other men consulting with their Wrttings conferring with their Persons This is the ordinary way for expounding of Prophetical Scriptures And the like we may say of all other Texts specially such as have any degree of obscurity in them And therefore let all Christians take heed how they go about to expound them that therein they do not go upon their own heads lean too much to their own Understandings Which as it concerneth all so more specially those that are ignorant and unlearned who leaning to their own too often prejudiced understanding in interpreting of Scripture may and do sometimes make strange work of it wresting it Thus in Peters time dealt some by Paul's Epistles as also by other Scriptures as himself observes 2 Pet. 3. 16. In which saith he speaking of those Epistles there are somethings hard to be understood viz. by reason of the sublimity the height of the matter and some particular expressions in the phrase which they that are unlearned and unstable wrest as they do also the other Scriptures to their own destruction This did those kind of men then And the like they are still apt to do Being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men void and destitute not onely of Humane Learning which is what ever any who have either little acquaintance with it or affection to it may think and speak of it no small help to the right interpreting and understanding of Scripture but also of Divine having little acquaintance with the mind of God revealed in his Word not having their senses the faculties of their soules Understandings and Judgments exercised to discern good and evil as the Apostle describeth the growen Christian Heb. 5. last to discern betwixt truth and falshood they by this means medling with the Interpretation of Scripture and trusting to their own Judgments wrest it torment it set it upon the rack as I shewed you before the word there used signifieth A truth I think never more verified in any age or part of the world then it is at this day in this Nation Wherein how do these Sacred Records in this time suffer being thus wrested thus tortured by many different sects like so many wild horses drawing at the severall quarters of man every one endeavouring to force them and bring them over to their own party to vote with them and speak for them To which end some of them put such senses upon them as the world before never heard of nor any sober and unprejudiced spirit would ever have dreamed of It were an easie matter here to give you some instances in this kind Take only a taste of them from that poor illiterate act the noise whereof hath of late alarummed these Quarters which gave me the first occasion to fall upon this subject those Gipsies in Religion so I called them with some others before and know not how more fitly to tearm them vulgarly known by the name of Quakers Being as it seemeth every way such as Saint Peter there describeth unlearned and unstable what a nose of wax do they make of the Scriptures which having a low and contemptible esteem of they handle accordingly Bear with me a little if I take up a few of those fragments which have fallen from some of them Having all of them an evill eye upon those two standing Ordinances of God Magistracie and Ministery which diverse look upon as the two witnesses spoken of Rev. 11. 3. and some suppose to be now about to be slain v. 7. and having a design as much as in them is to slay them to take them out of the way or at least to render them contemptible in the eyes of the people how do they hale in Scriptures to their â—id not sparing to offer violence to them to inforce them to speak that which neither the Spirit of God nor yet any man besides themselves ever thought of As for instance Whereas the Prophet Ieremy speaking of the false Prophets that were in Israel saith that the Priests did bear rule by their meanes Jer. 5. last meaning that they strengthened themselves by the league which they had with the Prophets and so were confirmed in their ambitious courses and corrupt carriages they envying the Ministers of God that double honour which the Apostle 1 Tim. 5. 17. saith those which rule well and specially they which labour in the Word and Doctrine are worthy of viz. Countenance and Maintenance and not willing to allow them either the one or the other but being desirous to muzzle the mouth of the ox that treadeth out the corn and willing that they which serve at the Altar should live upon the Ayr some of them and I suppose none of the meanest would have thereby understood their temporal subsistence The Priests bear rule by their means i. e. Ministers of the Gospel domineer by their Maintenance which upon that ground they would have taken away And so finding our Saviour blaming the Pharisees for their ambition and among other things charging them with this that they loved the chief seats ni the Synagogues Matth. 23. 6. they not understanding what the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth nor yet what the manner of the Jewish Synagogues was wherein as in our Churches there were many chief seats for more eminent persons they apply it to the Pulpits which Ministers in preaching of the Word make use of for conveniencies sake not without an expresse Scripture president for it viz. that of Ezra of whom we read Neh. 8. 4 5. That Ezra the Scribe stood upon a Pulpit of wood which they had made for the purpose And so it is said he opened the book in the sight of all the people For he was above all the people And so again while they find the Pharisees taxed by our Saviour for loving to stand praying in the Synagogues so making their private prayers in those publick places which they did for ostentation sake that they might be seen and heard of men as our Sadiour himself there
heed that you be neither Causes nor yet Occasions of their turning Not Causes of it whether Principal or Instrumental by broaching or spreading of false Doctrines Not Occasions by your Examples do what in you lyeth for the preventing or curing of this Soul-sicknesse in others Which let all do in their places Private Christians in their places by suggesting seasonable Counsel unto their brethren for the staying of those that are wavering and beginning to turn or for the reducing of those that are turned Publick persons in their places Heads of Families Ministers Magistrates Heads of Families Parents and Masters Catechizing those committed to their charge Children and servants instructing them in the Principles of Gods true Religion seasoning them betimes with divine Truths which will be of special use to keep them from the putrefaction of unsound and erroneous doctrines Ministers watching over their flocks with all possible circumspection warning them as Paul saith he did Act. 20. 31. instructing of them praying for them that so the Sheep and Lambs committed to them may not become a prey to Wolves or Foxes Magistrates improving that Power which God hath put into their hands for the restraining of Seducers so as if they will not be brought to believe the truth yet they may not dare to divulge and publish Errours This is the Magistrates work Whence it is that in Scripture-Language they are called Heires of restraint so you find it Iudg. 18. 7. There was no Magistrate in the Land No possessour or Heir of restraint saith the Original as the Margin in our new Translation will inform you so called because this was and is their office to bridle and restrain men from all kind of wickednesse doctrinal and Moral in matters as well of Religious as Civill concernment It is noted as the Reason how it came to passe that Micah played the Idolater in that manner Iudg. 17. 5 6. the Chapter foregoing that he had an house of gods of Idols and made an Ephod a Priestly vestment such as the High Priest wore and Teraphim Images and consecrated one of his sons who became his Priest being neither of Aarons Linage now Tribe so moulding the Religion of God according to his own fancy In those dayes saith the verse following there was no King in Israel no Judge no supream Magistrate but every man did that which was right in his own eyes as in matters of Civil so of Religious concernment Intimating that so they should not nor durst not have done had there been a Magistrate set over them Into whose hands God committing the care and custody of both Tables he ought to have an eye to Gods Religion as well as to any other Civil interest whatsoever so as not to suffer it to be injuried or prejudiced as not by false Worshippers so not by false Teachers Concerning whom the Law under the Law was expresse Deut. 13. 5. If there arise among you saith the first verse a Prophet or dreamer of dreames c. saying Let us go serve other gods so endeavouring to seduce the people from the true worship and service of God that Prophet or dreamer of dreams shall be put to death saith the fifth verse being a convicted seducer in so high a kind he was not to be suffered to live And was this crime then adjudged to be so Capital surely it cannot be so venial as some at this day would make it who would have a licentious liberty given not onely to all men in a private way keeping their Conscience to themselves but to all kind of Teachers to come upon the publick Stage and there by Tongue or Pen preaching or writing to vent what doctrines they please To this let Magistrates see Being accountable for it as to God so to his people who cannot have the Evil put away from the midst of them as the close of that verse there hath it unlesse some course and some severe course also be taken for the restraining and repressing of such dangerous deceivers But I shall prosecute this no further But rather come to that which is behind in the Text the second Branch of it Wherein we shall meet with a proper and soveraign Remedy for the aforesaid Malady For it is a good thing that the heart be established with Grace IN which words for the better handling of them we may take notice of two things The thing here commended and the means of attaining it The thing commended is Heart-Establishment It is a good thing that the Heart be established The means of attaining this Establishment Grace It is a good thing that the heart be established with Grace Upon these two I shall insist severally and that with all convenient brevity Begin with the former It is a good thing that the heart be established Where by way of Explication let two things be enquired into What is here meant by the Heart what by the Establishing of the heart For the former I will not trouble you with the severall acceptations of the word Heart in Scripture which are many Literally and properly what it signifieth I shall not need to tell you that fleshy partt in the Body of Man or other Creature which is the seat of the soul the fountain of life Primum vivens ultimum moriens the first that liveth and the last that dyeth But this is not the heart that our Apostle here speaketh of As for this heart the proper meanes of strengthening and establishing it is by Meats and Drinks Thus Abraham speaking to the three Angels and taking them to be Men he bids them sit down and rest themselves and I saith he will fetch a morsel of bread and comfort ye your hearts Gen. 18. 5. Fulcite corda Stay or stablish your hearts saith the Original meaning their vitall spirits whereof the heart is the receptacle But to let that go The Heart here spoken of is as the Apostle telleth us such a thing as whose establishment is not by Meats but by Grace Understand hereby then the Soul of man The Reasonable soul with the faculties of it So the word Heart in Scripture is most frequently used it being as I said the proper seat of the Soul And so look we upon it here It is good that the Heart the Soul Q. But the Soul of man in regard of the faculties of it is divided into two parts The Intellective and Affective The former properly called the mind comprehending the Understanding Iudgment Conscience The latter the Will with the Affections which are nothing but the several turnings of the will to or from an Object Now of whether of these shall we understand the Apostle here to speak A. To this I shall answer that however with Aretius I look upon the former of these as primarily and principally here intended the Mind of man his Understanding Iudgment Conscience which are the faculties with which Doctrines as to the