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
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
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
concerning the Apostasie of the latter times he saith that For this cause viz. because men received not the love of the truth God shall send them strong delusions that they should believe a lye 2 Thess. 2. 11. Thus doth God justly punish those disrespects which men shew unto his truth when it is held forth unto them their not receiving and imbracing it with intire and cordial Affection and living up to it by giving them over to Satanical delusions to be captived and blinded by them that they should believe a Lye be carried about with dīvers and strange forged and false Doctrines Thus is this Actual turning an Evil thing And such in the second place is Habitual Instability When men have unsettled heads and hearts and so are subject to be turned and to be carried about in this manner This also is an evil a great Evil. So it will appear if we do but consider these two things First how it indisposeth a man to service and secondly how it exposeth him to danger Both which may fitly be illustrated from a Ship a Similitude which I have the more frequent recourse unto in regard that as it suiteth very well with the Subject in hand so it is familiar and well known to you A Ship being tender-sided and waltery is neither serviceable nor safe Not serviceable to the Owner not safe to the Passenger And truly such is the condition of an unstable soul. 1. It is unserviceable Unserviceable to God the Owner of it Being hereby indisposed unto his service whether to do or to suffer for him Both which require a stable head and a stable heart Where these are wanting it cannot be expected or hoped that a man should walk uprightly with God in a constant course of Obedience We see how it is with a man in drink so we speak sometimes and yet not improperly when the Body being surcharged with any inebriating liquor the soul which is the man the most noble part of him is drowned in it his head turning round what Indentures doth he make with his feet He cannot now walk right on but reeleth to and fro this way and that way as the Psalmist speaketh Psal. 107. 27. And truly so is it with an unsettled Christian having an unstable head and heart he hath also an unstable foot so as he cannot walk steadily with God He cannot do what our Apostle requires all Christians to do Heb. 12. 13. Make streight pathes or steps unto his feet This is that which St. Iames telleth us in that Text forecited Iam. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A double-minded man is unstable in all his wayes A man unsettled in his Principles Opinions Resolutions Purposes having as it were his soul divided in him which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth Bianimis when the mind is divided betwixt two Objects that it knoweth not which to choose but is like a man standing in bivio that hath two wayes before him and knoweth not which to take he is unstable in all his wayes all his practices courses undertakings whether of Civill or Religious concernment And being so it cannot be expected than either God or Man should ever have any great service from such a one It was Iacobs prophetical prediction concerning his first-born son Reuben Gen. 49. 4. Unstable as water thou shalt not excel c. viz. in valour or any excellent atchievements And the like may be said of unstable Christians Being unstable as water which too many are subject to be moved and carried about with every wind of doctrine as the water is with every gale that bloweth upon it Let it never be expected that they should excell in doing any speciall service whether for God or for his Church Thus doth this Habituall instability indispose a man for service 2. It exposeth him to danger Even as it is with a Ship still I have recourse to the same similitude being tender-sided and waltery as it will not bear much sail so it is subject to be overset by every gust Even so is it with an unsettled Christian. As he is not capable of doing much service so he is in danger of being over-set by every Tentation to be carried about by fear or hope of gain and outward advantage or by the sleight and cunning craftinesse of subtile seducers which is a thing of very dangerous consequence making the condition of a man most hazardous and unsafe continually exposing him to the danger of no lesse then the sinking of his soul in eternal perdition But I promised brevity Thus is it as you see an evil thing to have the heart the soul of man unsettled especially as to matters of Religious concernment But on the other hand To have the heart established is a good thing That we have here expressed It is a good thing that the heart be established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good thing a singular good eminently good So it is being both Honestum Utile and Iucundum which are the three kinds of good an Honest good a Profitable good a Pleasurable good 1. An Honest good This is the good of the heart when it is like the good ground spoken of Luk. 8. which our Saviour verse 15. expounds to be the honest and good heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now this it is which maketh it so to be when it is established and that with grace This is as good manure to a light soil which being layed on it and mingled with it maketh it good ground And so doth this a good Heart an honest Heart 2. It is a profitable good So is good ground to the Owner And so is a good heart that is thus established Now it bringeth forth fruits unto God fruits of New Obedience fruits of Holinesse and Righteousnesse and that both Plentifully and Constantly Which a heart not so established will not do Possibly by fits and starts an unsettled unstable Christian may do some good services in themselves acceptable unto God and profitable to others But he is not constant herein This is the fruit of this heart-establishment to make the Christian like Davids tree planted by the rivers of water that bringeth forth his fruit in his season and whose leaf also doth not wither Psal. 1. 3. Constant both in profession and practice of Gods true Religion 3. It is a pleasurable a delightfull good So it is to the Christian himself The heart being in a good and constant temper it maketh both an equable pulse and a chearful countenance And so is it with the Christian when his heart his soul is settled and established in the matters of God this maketh him as Constant in his way so chearfull David having his heart fixed then he will sing and give praise Psal. 57. 7. An unsettled heart must needs be an uncomfortable heart Even as it is with a Traveller falling with divers wayes and being anxious and uncertain which to take now he
staffe of bread being of soveraign use for the comforting and strengthening of the heart the establishing of the soul by sealing up unto it the Covenant of grace and all the blessed promises belonging thereunto and engaging it to a close and conscientious walking with God To these I might adde Forget not the Communion of Saints Trees stand surer in the Wood or Grove where they have company then in the field where they stand alone But I shall not give way to enlargements I have done with the first of these Particulars the thing here commended which is Heart-Establishment Briefly of the latter the meanes of attaining this great good and that is Grace It is a good thing that the heart be established with Grace See here what I have told you before once and again what is the best ballast for the Soul the best way and meanes of establishing the Heart Grace It is a good thing Optimum est saith the Vulgar Latine it is the best thing turning the Positive into the Superlative which frequently it doth as Estius notes upon it And what ever there be in the Translation sure it is there is a truth in the thing Other things there are which may be useful in this way for the setling and establishing of the heart as viz. Reason and Experience The former of these was the Ballast which the Heathen Philosophers made use of Natural Reason Thereby they quieted and composed their spirits so as they were not transported with inordinate passions but were kept in a sedate calm eeven temper in the middest of whatever changes passed over them And of like use is the latter to the Sea-man and to the Souldier Having been in many Stormes many Battels having had experience of many dangers wherein yet they have come off safe escaping with their lives their spirits are hereby steeled hardened composed settled so as whilest others being in their conditions would quake and tremble like leaves they are no more moved then the Tree that beareth them Thus other things may be usefull in this way But none like this None to Grace This is the best ballast for the soul the best way and meanes of establishing the Heart Grace Q. But what shall we understand hereby what Grace is it that hath this Property A. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of very various signification in Scripture I shall not trouble you with that variety Here in the Text I find a double sense put upon it Some understanding it of the Doctrine of Grace others of the Habit of Grace But this differencr may be both easily and fairly taken up by putting them both together which accordingly I shall do Both these we shall find of soveraign use in this way 1. The Doctrine of Grace The Gospel holding forth the free Grace of God in Iesus Christ for the Iustifying and saving of poor sinners through the Application of his Merit and the imputation of his Obedience unto them This in Phrase of Scripture is called sometimes by the name of Grace This is that which the Apostle meaneth 2 Cor. 6. 1. where he beseecheth his Corinthians that they would not receive the Grace of God in vain meaning the Doctrine of the Gospel holding forth to them the free grace of God in Christ. So again Titus 2. 11. he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Grace of God that bringeth salvation hath appeared meaning the Grace of God held forth in the Doctrine of the Gospel which saith he hath now appeared and that unto all men being held forth more clearly then under the Law and tendred not to Iewes onely as then in an ordinary way it was but to Gentiles also And in a like sense our Apostle is conceived to make use of the word sometimes in this Epistle to the Hebrewes as viz. twice in the Chapter before the Text. Once ver 15. Looking diligently lest any man fail of or fall from as the Margin hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grace of God And again ver 28. Let us have grace or Let us hold fast grace as the Margin again readeth it and that as is conceived more properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Grotius there noteth upon it and as sometimes elsewhere it is In both places by Grace as it is by many expounded understanding the Doctrine of Grace the doctrine of the Gospel which holdeth forth salvation through the free Grace of God in Christ. And so besides Aretius and some other Protestant Expositors I find Estius the Jesuite very candidly interpreting it here in the Text with a Magis placet Though he do not wholly reject the Habit of Grace yet he rather hereby understandeth the Doctrine of Grace Doctrina Christiana fide suscepta True Christian doctrine the doctrine of the Gospel apprehended and imbraced by faith which is Gratia Christianismi the Grace of Christianity as he there calleth it The Doctrine of Gods free grace in Christ that saving Grace which Iesus Christ as Mediatour hath purchased procured and made known to poor sinners Of him it is that our Apostle speaketh in the verse before the Text verse 8. Iesus Christ the same yesterday and to day and for ever And to him questionlesse he hath also an eye here in the Text where forbidding his Hebrewes to be carried about with divers and strange Doctrines any doctrines which held forth Justification in any other then a Gospel way he giveth this as a Reason for that his Prohibition For it is a good thing that the heart be established with Grace with the grace of God in Christ the Doctrine of free grace held forth in the Gospel And of all wayes and meanes for the establishing of the Heart there is none like unto this the Doctrine of Gods free Grace in Christ. That it is so may soon be demonstrated There being but two things that can be supposed to have any efficacy this way for the establishing of the heart as to God-ward viz. Law or Gospell Now as for the former of these the Law that will say to the soul that cometh unto it This is not in me Not in the Ceremonial Law For that the Apostle is expresse in the Text It is good saith he that the heart be established with Grace not with meats that is not with any Ceremonial observances among which choice of meats was one and so by a Synecdoche is put for all the rest As for this Ceremony the choice of meats using one as clean abstaining from another as unclean and that for Conscience sake the Apostle here affirmes it to be an unprofitable thing Not to have profited those that had been occupied or walked therein Such as were most superstitiously addicted thereunto as the Iewish Doctors were who placed a chief part of their Religion in those Legall Ceremonies yet they merited nothing at Gods hands thereby 〈◊〉 〈◊〉 〈◊〉
so they will in the end if ever God come to open the eyes of those that trust in them and rest upon them They will fail them as brooks in the Summer Nay be unto them as the staffe of a broken reed as he said of Egypt Isa. 36. 6. not onely failing the trust reposed in them but running into their hands their hearts piercing and wounding and goaring them And therefore cease from them Not hearkening to any of those Romish doctrines which tell us of merit and that not onely of Congruity but of Condignity and hold forth many external Ceremonial Observances as fastings whippings washings Crossings Pilgrimages and the like All which they make use of as women do of rattles to still their children with So do they think hereby to still and quiet the Consciences of their disciples But alas all these and the like they are but shells busks empty things No fit ballast for the soul. Let we them go And not onely them but even all our Morall performances what ever services or duties we have done or can do duties of piety or duties of Charity duties of holinesse or righteousnesse make losse of all as Paul saith he did Phil. 3. 8 9. casting them over-board renouncing them as to any opinion of Merit Not placing any trust any confidence in them However we may take up confidence from them of which I shall speak anon yet place no confidence in them Far be it from any of us to think of establishing our hearts in this way And if not in this way then much lesse by any temporal possessions or enjoyments all which not being able to fill any corner of the Heart can never satisfie never establish it The truth whereof we see sufficiently evidenced by daily experience Who are so far off from this Heart-Establishment from having their spirits quieted and composed as they that have the greatest share of these outward things How are their hearts hereby filled with disquieting cares and tormenting fears so as their bodily rest and sleep is often broken thereby which the poor man quietly enjoyes And therefore renouncing all these I mean in respect of any soul-confidence in them looking upon them as empty pits and broken cisternes which will not afford one drop of true solid comfort to the heart 2. In the second place go we to the fountain of living water the free Grace of God in Iesus Christ making that our foundation Such it is a foundation and the onely foundation Other foundation can no man lay then that which is laid Iesus Christ saith the Apostle 1 Cor. 3. 11. This is the Gospel-foundation that foundation of the Apostles and Prophets spoken of Ephes. 2. 20. And it is the onely sure foundation That our soules may be established set them upon this foundation First laying the foundation then setting our soules upon it These are two principal requisites in the building of a house that it may stand sure First that the foundation be well laid And then that the building be fixed to it and settled upon it And this course take we for the establishing our hearts 1. Lay this foundation As it is already laid in the Word by those Master-builders the Apostles and Prophets Other foundation can no man lay then that which is laid So let it be laid in our hearts And that both Rightly and Deeply These are the two principall requisites in laying of a foundation that it be right set and deep laid And so let this foundation of the free Grace of God in Christ be laid in our hearts 1. Let it be right set Get a right understanding of this Doctrine that you may know what this Grace of God in Christ is and that this is the onely way and meanes whereby poor sinners may come to be justified and saved 2. And being thus right set let it also be deep laid in a deep apprehension of the truth and excellency of this glorious doctrine Not suffering it to swimme aloft in the brain contenting your selves with a superficial notion an overly knowledge of this truth No that which ballasteth the Ship must not lye aloft upon the Deck but it must be put into the hold into the inward yea lowest part of it And so deal you by this Doctrine That your hearts may be stablished with it think it not enough that you have it in your Heads some generall apprehensions of it but let it sink down into the bottome of your hearts Labour for a serious and deep apprehension hereof That being convinced of your own lost state and condition by nature and utter inability to do any thing for your selves you may come to admire and adore this rich Grace of God in Iesus Christ so as it may make a deep impression upon your hearts and spirits And the foundation being thus laid now set your soules upon it fixing them to it Be the foundation never so well laid yet if the house be not settled upon it and fastened to it it will never stand sure And so is it with the Soul Gods Grace is a sure foundation where it is rightly laid But withall that the soul may be established by it it must be fixed upon it And this see you to As many as would have your hearts truly established fix them settle them upon this foundation Which is done by a serious purpose and firm resolution of cleaving hereunto resting and relying hereupon for Iustification and Salvation And this I say do you as many as would be made partakers of this great Benefit to have your hearts established Renouncing all other things in the world as being no other but mock-stayes false foundations pitch your selves wholly and alonely upon this the free Grace of God in Iesus Christ believing resting thereon So being strong in the Grace that is in Iesus Christ as Paul exhorteth his Timothy 2 Tim. 2. 1. No way of establishment but this If ye will not believe surely ye shall not be established so the Lord telleth his people concerning their Temporal salvation Isai. 7. 9. If they would not believe his gracious promise whereby he had engaged himself to them and rest upon it but would be looking out after other helps and succours other meanes of security they should not be established they should never be firmly settled whether in their estates or in their minds And what he there saith of Temporall let it be applyed to Eternal salvation If you will not believe believe the great Gospel-Promise that gracious promise made unto all poor penitent sinners upon their believing on Christ and so rest upon the free Grace of God in him but will be looking after other wayes and meanes of Justification and Salvation you shall never be established your hearts shall never be setled But I shall reserve a word or two for the latter sense here put upon this word Grace which we shall find not inconsistent with the former Grace as it
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE Spirituall Vertigo OR TURNING SICKNESSE OF Soul-Unsettlednesse IN Matters of Religious Concernment The Nature of it opened the Causes assigned the Danger discovered and Remedy prescribed As it was lately delivered to the Church of God at Great YARMOUTH By JOHN BRINSLEY Minister of the Gospel there And now presented unto a Publick View as a needful Antidote against the Infection of those divers and strange Doctrines wherewith in these unsettled Times many possibly well-meaning but unwary and unstable soules are carried about to the great disquietment of the Church the dishonour and prejudice of Gods true Religion the hazarding of others and eminent indangering of their own Soules Jam. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4. 14. That we henceforth be no more children tossed to and fro c. Rom. 16. 17. Now I beseech you Brethren mark them which cause Divisions and Offences c. London Printed for Tho. Newberry and are to be sold at his Shop in Corn-hill near the Royal Exchange 1655. TO All the Fixed STARS in Englands Horizon Whether Ministers or others who in these loose and unsettled times do yet through Grace remain stable as to matters of Religious concerncernment Specially those in the Town of Great YARMOUTH Highly and deservedly honoured in the Lord YOu see what Matters they are I have here to deal with Not Civill but Religious The former of these I leave to the wise Providence of that Most High who ruleth in the Kingdome of men and giveth it to whomsoever he will Dan. 4. 17. The latter I look upon as properly within the Sphere of my sacred function And being so I have taken occasion to deal therewith according to the exigence of the present Times which being themselves unstable are apt to render those that live in them like unto themselves as the Ship doth the Passengers that are imbarked in it Hence is it that vertiginous distempers as to a secondary cause of them are grown so Epidemical in this our Climate at this day that in this our Heaven so the Church is frequently stiled in the Book of Revelations there should be so many Planets wandring Stars it is St. Jude's word Jude 13. to be seen in every quarter of it so many every where carried about with divers and strange doctrines to the no small disquietment of the Church the high dishonour and great prejudice of Gods true Religion with the eminent indangering of their own soules That you are not in this number this you owe to that Grace by which the Heart of man is established And that you may not be so is my design in this Treatise wherein I have according to my weak skill done or at least endeavoured to do what becometh a spiritual Physician Opened the Nature assigned the Causes discovered the Danger of and prescribed a Remedy proper and Soveraign for this Malady And these my good Intentions I do here present to a publick view desiring what I do not wholly despair of that they may be in some degree useful and successfull if not for the reclaiming of those who are already turned aside from the way of truth yet for the preventing of the like deviations in others Which that they may be let them not want the additional Ingredient of your Prayers For which I shall rest Yours obliged to serve you in the Gospel of Jesus Christ Ioh. Brinsley Yarmouth March 19. 1654. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THE Spirituall VERTIGO OR TURNING SICKNESSE OF SOUL-UNSETTLEDNESSE IN Matters of Religious concernment Heb. 13. 9. Be not carried about with divers and strange doctrines For it is a good thing that the heart be established with grace c. IT is not for nothing that the Prophets the Ministers of God in the Language of the Old Testament are sometimes called by the name of Watchmen Son of Man I have made thee a Watchman saith the Lord to his Prophet Ezekiel Ezek. 3. 17. What the Watchmans Office is it is not unknown viz. to stand upon the Watch-Tower to look out for and give warning of approaching dangers or Enemies And such is the office of the Ministers of God Thus to watch for the soules of men which is their proper work as the 17. verse of this Chapter sets it forth Obey them that have the oversight over you c. for they watch for your soules to look out and descry what spiritual dangers do threaten them and to give timely warning of them Son of man saith the Lord to that Prophet in the place forecited Ezek. 3. 17. I have made thee a Watchman unto the house of Israel therefore hear the Word at my mouth and give them warning This did that Apostle who is commonly reputed the Penman of this Epistle the Apostle St. Paul He made this his work to warn others So he tells the Elders of Ephesus at Miletum propounding himself unto them as to all other Ministers of the Gospel as a pattern for their imitation Act. 20. 31. Remember saith he that by the space of three years I ceased not to warn every one night and day with teares And writing to his Colossians he inculcates the same telling them how this was one thing which he ever had an eye at in his preaching of Christ Whom we preach saith he warning every man Col. 1. 28. And this is the design which my self have upon you at the present God having by his Providence and Ordinance set me as a Watchman in this place my desire is to approve my self faithful in discharging that trust committed unto me by giving a seasonable warning unto you of that which may indanger your soules I presume there are few or none of you but take notice of a flood of dangerous and soul-destroying errors which in these unsettled times have broke in upon the Church of God in this Nation Some of which have already entred in at these gates and others in all likelihood are treading upon their heeles ready every day to follow them Now upon this account it is that I have singled forth this portion of Scripture wherein the Apostle giveth the like Caveat to his Hebrewes that I intend to you forewarning them of the like danger willing them to beware of it Be not carried about with divers and strange doctrines Then seconding and backing that Caution that Admonition with a Reason of it wherein also he comprehends an Antidote or Remedy against it For it is a good thing that the heart be established with Grace These are the Parts of the Text which by Gods assistance I shall handle distinctly beginning with the first the Precaution or Admonition Be not carried about with divers and strange Doctrines Wherein for the better handling of the words we may take notice of two things The Affect or Malady and the Ground or Cause of it The Affect or Malady a spiritual Vertigo or Giddinesse Be not carried about The Ground or Cause of it Divers and
strange Doctrines Touch we upon these severally by way of Explication beginning with the Affect or Malady it self Be not carried about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Original which some Manuscripts as both Beza and Grotius take notice of it read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not carried away So the vulgar Latine therein following the Syriack renders it Nolite abduci Be not led or carried away Or be not transported beyond the truth and your selves Or Ne insanite as Grotius expounds it Do not dote be not frantick and mad So he observes the word to be used by the Seventy 1 Sam. 21. 13. where it is said of David that he feigned himself mad distracted frantick A sense which will very fitly suit with the Apostles meaning in the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not distracted made frantick and mad with divers and strange doctrines So it is with some Errours some Heresies It is even a Madnesse to embrace them As it was in the doting Prophet Balaam who would still go on in his way in attempting to curse the people of God though expresly contrary to the mind of God untill such time as the brute and dumb creature reproved and convinced him this was in him no other but Madnesse So the Apostle St. Peter expresly termeth it 2 Pet. 2. 16. The dumb Asse saith he speaking with mans voice forbade the madnesse of the Prophet Even so fareth it with many Hereticks as of former ages so in the present times who have broached and maintained divers Opinions and Doctrines so clearly and expresly contrary to the revealed will of God in the Scriptures as that it can be accounted no other then Madnesse in them A plain evidence that they have been and are besides themselves This was that which Festus thought and said of Paul when he heard him preaching of such strange doctrine such as he had never heard of before He cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paul thou art besides thy self Act. 26. 24. And truly what he spake ignorantly and falsely we may say it knowingly and justly of some Hereticks in this and former Ages when we hear of their strange monstrous and unheard of Doctrines so expressly contrary to the word of truth we may without any breach of Charity conclude they are besides themselves they are Mad. So was that old Heretick accounted in the ancient Church whom the Greeks alluding to his Persian name Manes as if he had Omen in Nomine called Manicheus which signifieth as Augustine interprets it a Madman or one pouring out of madnesse which they did in reference to his many strange and mad Opinions he being a very sink of Heresie in whom most of the Errours of former Ages from Christs time to his were concentred and met together And truly such there have been in the Ages after him almost in every age some whose opinions have been so wilde so monstrous that men cannot conceive that had they not been given up at least to a spirituall distraction and madnesse they would ever have imbraced them or hearkned to them And I wish I might not so truly speak it that some yea many such there are to be found at this day in this poor distracted Nation concerning whom I think it were the greatest piece of Charity that we can exercise towards them to passe this Censure upon them that they are besides themselves under a Spiritual if not Corporal distraction which if they were not they would never do as they do nor say as they say And indeed it is the nature of divers and strange doctrines if men will hearken to them to make them so to distract them to put them besides themselves even to make them mad A truth I think never more sadly verified then in and by the experience of this Age and Nation wherein we live wherein many of the Ancient Heresies which have been dead and buried and lyen rotting in the grave of oblivion for many hundreds of years are now revived and raised up again insomuch that many by reason of those ghostly and ghastly apparitions coming out of the bottomlesse-pit of hell and walking so freely abroad without check or controul even at noon-day are as I say even scared out of their wits plainly according to that sense of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being distracted put besides themselves But I shall not fasten upon that reading of the word though as I said proper enough to the Apostles meaning in the Text. The generality of Copies read it as our Translation renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne circumferimini Be not carried about Verbum Paulinum saith Pareus upon it A word used sometimes by the Apostle St. Paul So we find it in that Text which running Parallel with this will let some light into it viz. Ephes. 4. 14. That we henceforth be no more children tossed to and fro and carried about with every wind of doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ne circumferamur Not carried about And so the word here is most properly read as Beza rightly collects from the opposition betwixt this Verb and that other in the following clause Be not carried about but be established Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Establishment to Unsettlement So reading the word come we in the next place to enquire concerning the sense and meaning of it Be not carried about A Metaphorical expression very fitly setting forth the nature of this Malady the unsetlednesse of some Christians who hearkning to divers and strange doctrines are carried to and fro and carried about The Metaphor I find derived and fetched from divers heads Pareus writing upon the Text giveth me the choice of two 1. It may be taken from a Wheel which is turned round and carried about which it is either by its own motion or by the hand that moveth it A lively Embleme of Inconstancy and Unsettlednesse David imprecating the implacable Enemies of God and his Church maketh use of this expression O my God make them like a wheel Psal. 83. 13. A Wheel being set upon a declivity the side of a hill it is restlesse never leaving rolling and turning till it come to the Bottom And such a condition David there wisheth to those his and Gods enemies that they might have no rest or peace but as they were instruments of disquiet to others so they might have no quiet themselves but that being set in slippery places they might be cast down to destruction as elsewhere he speaketh Psal. 73. 18. still rolling downwards till they came to their own place the bottom of Hell And truly such is the condition of some poor unstable soules who are ready to follow every new doctrine and way they are like a wheel which turneth round which is the proper signification of the word in the Text So do they with the times and places wherein they live Being
Kingdome of heaven is like unto a man which sowed good seed in his field but while men slept his Enemy came and sowed tares among the wheat The Moral of the Parable is obvious The field is the true Church of God The seed is the Word the doctrine of truth The Seeds-man sowing this seed is God himself who hath caused this doctrine to be preached and published as by his Son so by his Ministers The Tares are Heresies false Doctrines which are fitly represented by tares which as they are of a different kind from the wheat so they are hurtful to it pulling it down and withal have a peculiar quality of intoxicating the brain All fitly appliable to false doctrines Now these were of the Enemies sowing the Devils work who is rightly called Satan an Adversary an Enemy being so both to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Original there his Enemy and to his People your Adversary the Devil saith Peter 1 Pet. 5. 8. This is properly his work The Enemy hath done this saith the Master there to his servant enquiring of him how those tares came v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The envious man as the former Translation hath it Satan who doth this out of Malice and Envy Envy First to the Owner of the field to God himself whose professed enemy he is and so seeketh by all means to crosse him in his work and to frustrate his designs Secondly Envy to the field the Church which he cannot endure to see flourishing and prospering and therefore stirreth up against it as Persecution on the one hand so false doctrines on the other both to disquiet and hinder the growth of it And thirdly Envy to the Wheat Both to the doctrine of truth which he being a lyar hateth and so by this means seeketh to pull it down to hinder the propagation of it And also to the Professours of it true believers whose salvation he envies and so seeketh to turn them aside from the way of Truth Thus this is Satans work 3. This is mans own work the proper fruit of his Natural Corruption Even as the ground by reason of that first Curse not being tilled and cultured it bringeth forth briars and thornes and being tilled it bringeth forth Câ—ckle and darnel and such other heterogenous plants which are never sowen Even so doth the heart of man by reason of that Corruption which is in it it is apt of it self to conceive and breed such errours in doctrine divers and strange doctrines Which being thus conceived and bred there are some particular lusts which have a special Midwifery in the bringing of them forth unto an open view Of these I shall instance onely in three 1. Hypocrisie This was that which set those false Teachers those seducing spirits on work to broach and vent those doctrines of Devils as the Apostle calleth them and their Heresies 1 Tim. 4. 1. they spake those lyes in Hypocrisie as the next verse hath it pretending to a more then ordinary holinesse and strictnesse And thereupon they forbade to marry as it followeth ver 3. even as the Religious Orders in the Church of Rome upon the same account at this day do And truly without any breach of Charity this may be conceived to be either the Mother or Nurse of some of those strange doctrines which are abroad in this Nation at this day 2. Ambition vain-glory This was that which moved that notorious Impostor Theudas mentioned Acts 5. 36. to that factious undertaking who under pretence of being a Prophet moved sedition among the Jewes this he did saith the Text there Boasting himself to be some body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some Copies there have it some great one So it is noted of Simon Magus that he bewitched the people of Samaria with his Sorcery giving out that himself was some great one And this it is that setteth some false Teachers a work to invent and publish some new and strange doctrines that so they may be thought to be some body some more then ordinary persons This is that which Paul saith of those Hereticks which he foresaw should arise after his departure Act. 20. 30. They shall speak perverse things saith he preach strange and Heretical doctrines to draw away disciples after them affecting popularity And surely in all times this hath had no small influence upon such kind of persons 3. To these adde in the third place Covetousnesse This Paul washeth his own hands of appealing to God as a witnesse of his innocency therein 1 Thess. 2. 5. For neither at any time used we flattering words as ye know nor a cloak of Covetousnesse God is witnesse As he was free from vain-glory of which he speaketh in the next verse so also of Covetousnesse He had no Covetous design in his preaching So he tells his Corinthians I seek not yours but you 2 Cor. 12. 14. not their goods but their good not their estate but their salvation But so did not the false Apostles and other false Teachers of that time What ever they pretended they sought their own things more then the things of Iesus Christ as Paul speaketh of the greater part of Teachers in his time Phil 2. 21. their own things as their own honour so their own profit And such for the most part are false teachers they are self-seekers seeking rather to make a gain of others which thing Paul disclaimes both for himself and Titus 2 Cor. 12. 17 18. then to gain them to Christ. This is that which St. Peter foretelleth of the false teachers that should come in after-times among other things they should make merchandize of their followers So you have it 2 Pet. 2. 3. And through Covetousnesse shall they make merchandize of them Thus do false teachers too often witnesse those in the Church of Rome they endeavour to lay hold of the goods of others though it be with the ruine of their soules Thus do they follow the way of Balaam as the Apostle there speaketh of them v. 15. And after him St. Iude ver 11. who loved the wages of unrighteousnesse so as he cared not what he said or did so he might but gain that reward which Balack proffered him though it were to the cursing of that people which he knew to be Gods people the people of Israel had not God withheld him by causing the dumb Asse to reprove him as you have it recorded Numb 22. 7 13 37. 2 Pet. 2. 16. Even so is it with some false teachers having an heart exercised with covetous practices as St. Peter speaketh verse 14. of that Chapter they care not what they say or do for gain And thus do they make merchandize of the soules of men This is said to be part of Babylons Merchandize Rev. 18. 12 13. As Gold and silver and precious stones and divers other commodities there reckoned up so among other the soules of men Which
Thessalonians to be by those false Apostles who to insinuate into them and to gain credit and credence unto their doctrines made use of that threefold Artifice viz. Spirit Word and Letter Spirit pretending Prophetical Revelations Word Reports concerning the Apostle as if he had changed his mind recanting what before he had preached and so were of the same mind with them as Grotius I think sitly expounds the word there Letter any counterfeit writing going under the Apostles name And the very like Artifices do false Teachers frequently make use of Pretending sometimes to Spirit Revelations Inspirations Sometimes to Word Reports Traditions Sometimes to Letter forged Records All frequently made use of in the Church of Rome And some of them made use of by some false Teachers among our selves at this day Now let not Christians be shaken in mind or troubled by any of these No not by that which biddeth most for belief in this kind Spirit Pretended Revelation This was the great Argument which the false Prophets under the Old Testament made use of to gain credit to their doctrines by And the like have false Teachers done in the New As in the Primitive times so in most ages since being therein imitated by some in this Nation at this day But let not this pretence gain any Credence from us That is St. Iohn's advice 1 Ioh. 4. 1. Beloved saith he Believe not every spirit But try the spirits whether they be of God because many false Prophets are gone out into the world So it was in his time there were many false Teachers who boasted of the Spirit pretended Revelation and Inspiration by which means their doctrines gained belief with over-credulous soules But St. Iohn forbids to believe them ever the more for that but to Try them So did the Church of Ephesus for which she is commended Rev. 2. 2. Thou hast tryed them which say they are Apostles but are not and hast found them lyars And the like it standeth all Christians in hand to do Not lightly to believe every spirit By this means if reports be true many children have been stollen and carried away by those whom the vulgar call by the name of spirits Being over-credulous and committing themselves to them they have made Merchandize of them Take you heed of doing the like by your soules of committing them to every one that pretend to the Spirit lest they also do the like by you make merchandize of you as St. Peter foretelleth false Teachers would do 2 Pet. 2. 3. But try such spirits whether they be of God Bringing their Doctrines to the Touchstone of the Word That was the Touchstone to which God requireth his people to bring the Prophets under the Old Testament Isai. 8. 20. To the Law and to the Testimony to the Word to the Scriptures If they speak not according to this Word it is because there is no light in them No Morning saith the Original The daystar hath not appeared unto them the Sun is not risen upon them as they pretend they have no light of divine illumination or yet can afford any light of true Consolation And in like manner by the same means try we the like Pretenders under the New Testament Not taking doctrines in matters of faith upon trust from any Not from any one singular person 2. No nor yet in the second place from any Community any Society of men Be it a Church or be it a Synod a Councel Provinciall or National yea suppose Oecumenical General Universal True it is great respect both may and ought to be given to these specially to the last But yet none of them having a promise of infallibility it is too great an honour to yield an absolute credence unto them so as to receive their determinations for Articles of faith without any further discussion Such an implicit faith did that ancient Heretick Apelles plead for Being as Eusebius reports it of him taken in some errors and dealt with for his Conviction he alledged that it was not for him or any other to enquire into the truth of Doctrines professed but every one to abide in that faith which he had received And the very like do they of the Church of Rome Fearing the truth of their doctrines they forbid the people to try them specially if once they have the Churches stamp upon them now it is piacular so much as to question them No wonder that poor souls being over-credulous are in this way carried about whither it pleaseth their blind guides to lead them Would not you miscarry in the like way make use of this second Advice Be not over-credulous in receiving of Doctrines upon trust from others I passe to a third Would you not be thus carried about Take heed how you come in the winds way how you expose your selves to Temptations in this way Under which Head let me give you a twofold Caveat 1. Take heed of high things That is the Apostles Caveat to his Romans Rom. 12. 16. Mind not high things And let it be mine to you If you would not be thus carried about take heed of high things You may remember what I told you of Chaffe upon the Mountains Being there it is presently whirled about with every gust of wind whereas had it been in the valley or upon the floor possibly it might have lyen still and quiet Would not you in like manner be carried about with this wind of strange doctrines keep off from the top of the Mountain take heed of high things In particular of high thoughts and high speculations I shall instance onely in these two 1. Of high thoughts concerning your selves of your own wit your own wisdome your own Judgment as if you were more perspicacious more quicksighted then others This Caveat the Apostle subjoynes to the former Rom. 12. 16. Be not wise in your own conceits Such for the most part Hereticks are they have high thoughts of themselves as if they could seek further then others And with this leaven for the most part their Disciples likewise are sowred And thence is it that having once given entertainment to an opinion they are so hardly induced to part with it again Seeth thou a man wise in his own conceit there is more hope of a fool then of such a one Prov. 26. 12. would not you fall into the like condition Be not in this sense High-minded Have not over weening thoughts of your selves And secondly whilest you take heed of high thoughts take heed also of high Speculations Whilest you take heed of setting the one into your soules take heed how you let out your soules after the other that they do not reach at things above their reach So our former Translation not unfitly renders that of the Apostle Rom. 12. 8. That no man prefume to understand above that which is meet to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Either above that which is meet for any man to
same Authour which Peter biddeth Christians to Take heed unto 2 Pet. 1. 10. So blind was he or worse in expounding that clear Text which plainly speaketh of a light without the Word of Prophecie Scripture-Light But be you ware of this Light It being for the most part no other but a meer ignis fatuus a false light nothing but the fancy of a distempered brain or else a diabolical Illusion which whoever laying the light of the Word aside shall make their sole or chief guide no wonder if they fall into bogs and ditches and rivers into all kind of erroneous doctrines and enormious practices as we see it by sad experience verified at this day Which that you may be kept from take heed how you follow this Light Knowing that you have a more sure Word of Prophecie as St. Peter there calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More sure then any pretended private Inspiration or Revelation which where it is not consonant and agreeable to this Word we may safely and confidently conclude that whatever glaring there may be as there is in Glow-worms and in rotten wood and some other things which shine in the dark yet there is no true light in it as the Prophet asserts it in the place forenamed Isai. 8. 20. 2. There is a Light within a man which is natural This is the Light of Reason that Light wherewith every man is said to be enlightned that commeth into the world Joh. 1. 9. And this Light is much cryed up by some and not a few and some of them no mean ones in these times as being sufficient to guide any man to salvation without the help of any outward light or discovery So it is averred by those of that Sect aforesaid who upon that account bid every man to mind the light of God within him meaning the Light of Natural Reason as being sufficient without any other But this also may be and often is a false Light which take you heed how you follow in matters of Religious concernment Take heed how therein you consult with Reason Not but that Reason herein may be consulted with For my part I dare not vouch what Chrysostome writing upon the Text affirms that Faith is contrary to Reason No I conceive Aquinas his Determination to be more Orthodox and sound that Divinity is never contrary to true and right natural Reason however oft-times it is above it and so may seem repugnant to it Neither am I of their mind who would have Reason alwaies to be shut out from Counsel in matters of Religion No it may be consulted with and that oft-times very usefully But yet whilest this is allowed take heed how you make use of it so as to make it your guide to be led by it whether it be Grosse or yet Refined Reason 1. For the former It is a Light if I may so call it which too many are guided by Grosse Reason which differs little from sense being imbased by it Such were those whom St. Iude calleth Sensual men Jude vers 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meer Natural Animal men who have nothing to difference and distinguish them from Brute beasts but a Reasonable soul which yet they make little use of but are rather led like brute beasts by their senses If such miscarry in the matters of God it is not to be wondred at when as the Apostle tells us plainly that they are above their reach their Capacity The Natural man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word with that of Iude receiveth not the things of God Gospel-Mysteries receiveth them not into his mind so as rightly to apprehend them Neither can be know them for they are spiritually discerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There must be some suitablenesse betwixt the faculty and the Object The brute Creature having nothing but sense cannot apprehend what belongs to humane affaires No more can the meer natural sensual man who hath nothing but Reason and that grosse Reason to guide him understand what belongs to the matters of God Take heed of following this light or of judging of Doctrines by it the Light of grosse Reason 2. Yea or yet of Reason refined Such is Philosophy which the Apostle bids his Colossians to take heed of being deceived by Col. 2. 8. Philosophy which is nothing but Reason refined by Art Now however this may be made use of and consulted with as being a useful handmaid to Divinity yet take heed of making it a Guide a Mistresse so as to set Reason above faith What were this but to set Hagar above Sarah to give the handmaid the upper hand of her Mistresse which let Christians beware of Philosophia Theologiae se submittat saith Clemens well Let Philosophy submit her self to Divinity as Hagar is bid to do to her Mistresse Gen. 16. 19. suffering her self to be admonished and corrected by it Otherwise if she will not thus stoop Ejice Ancillam Cast out the Handmaid Thus make Reason stoop to faith Philosophy unto Divinity Otherwise you will follow a false Light which will deceive and seduce you carrying you about into divers and strange doctrines as it hath done and doth the Socinians and some others at this day Thus have I given you some Negative directions shewing you what you are not to do what you are to take heed of if you would not be thus carried about There is yet one Direction more behind which is Positive shewing you what you are to do And that is That you may not be thus carried about get your soules well ballasted That is the way and onely way to make your vessels steady at Sea to lay in good ballast in the bottome of them Like course take you with your soules that they may be steady and not carried about get them well ballasted Q. But how shall that be done what ballast shall we get A. To this the Text it self in the latter part of it will give you a short but full Answer in one word Grace This it is that is the best ballast for the soul which being well laid in with it it will so establish it that it shall not be thus tossed to and fro thus carried about So it followeth It is a good thing that the heart be established with Grace To which I should now come were it not that there is another useful Admonition or Exhortation that steps in which I shall dispatch in a few words Whilest you have thus a care of your selves that you be not thus carried about as much as in you lyeth have also a regard to others That is our Saviours lesson to Peter Luk. 22. 33. When thou art converted strengthen thy brethren And let it be mine to you When you are in measure through Grace established and so secured from this Turning Sicknesse your selves labour what you may to establish others of your Brethren Taking
goeth on heavily though possibly he may be in the right whereas being confident of his way he goeth on chearfully So is it with a Christian in his journey to heaven falling with divers wayes divers doctrines and being in himself unsettled and unresolved which to cleave unto this Amity is to him no small perplexity Whereas going on resolvedly now he walketh comfortably Thus is Heart-establishment a good thing And is it so What then remaines to make a short Application of this threefold Observation but that 1. We be all of us convinced of the want of this Establishment which who so is not surely he is not acquainted with his own heart as he ought to be True it is amongst Christians some are more stable then others having through Grace attained some good measure of this heart-establishment This is that which David saith of the good and Godly man Psal. 112. 8 9. His heart is fixed trusting in the Lord. His heart is established c. So it may be in measure in good measure yet so as still there will be some fluctuations some doubtings some waverings specially in times of Temptation being the remainders of natural Instability And this let every of us be convinced of 2. And being convinced of the thing be withall convinced of the Evil of it that so we may be humbled for it and under it And that as for any actual deviation turning aside from any way or truth of God and being carried away with any divers and strange doctrine which many many I hope well-meaning soules many of them in this Nation that I say not in this place at this day have just and great cause for so for that degree of habitual unsettlednesse which is yet left remaining in us that we should be so obnoxious so subject to be thus carried about as the best of us are if left unto our selves 3. Then in the third place be we exhorted to seek after this blessed frame and temper of spirit never resting untill we have in measure attained it Not resting our selves contented either with that fides implicita or Conjecturalis fiducia that Implicit faith or Conjectural belief which the Doctors of the Church of Rome would have their Disciples to rest contented in As for any certain knowledge or assurance looking upon them as things in an ordinary way not attainable specially for private Christians they would not have them sought after by them And thus do they keep poor soules in a fluctuating doubting condition by which meanes their Consciences can never be quiet not having any sure basis to rest upon but they are continually subject to be carried about A sad and dangerous condition what ever they may think or speak of it An Evil a great Evill So much Pareus writing upon the Text rightly concludes from it against the Iesuites and their Conjectural faith If it be a good thing to have the heart established with grace then it must be an evill thing not to have it thus established And so looking upon it rest we not contented under it but strive after such a Plerophorie such a full perswasion and assurance as the Apostle sometimes speaketh of Thus did the Thessalonians receive the Apostles doctrine as he saith It came unto them in much assurance 1 Thess. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the like doth he wish and earnestly desire as for his Colossians so for other of the Saints Col. 2. 2. That their hearts might be comforted being knit together in love and unto all riches of the full assurance of understanding to the acknowledgment of the mystery of God c. that is of the doctrine of the Gospel And the like doth St. Peter beg for the Saints to whom he writeth 1 Pet. 5. 10. The God of all grace c. make you perfect stablish strengthen you And this let all of us seek for our selves that our hearts may be established in the Truth of God This is the Commendation which that Apostle St. Peter giveth to the Saints to whom he writeth that they were established in the present truth 2 Pet. 1. 12. i. e. the truth of the Gospel which was then preached unto them And O! that the like could be said of every of us and of all the Lords people in this Nation that we and they were thus established A blessing never more to be desired then at this day Wherein the times the general state of all things both in Church and State being so unsettled Christians have need of stable hearts When the winds are loud and the Sea is up then have Ships need to be well ballasted And truly so is it with Christians as at all times so specially in unsettled and troublesome times when the wind of divers and strange doctrines is up as is at this day among us blowing upon the Church as that wind of the Devils raising did upon the house where Iobs children were which is said to have smote the four Corners of it Job 1. 19. a strange wind to blow so many several wayes at once and such is the wind of false doctrines which the Devil hath raised against the Church in this Nation at this day now they have need to have their hearts established 1. And this let all of us now seek for Seeking it from God who is the God of all grace From him it is that Peter beggeth this blessing in that Text even now cited 1 Pet. 5. 10. Now the God of all grace stablish you This is his work He which establisheth us with you in Christ is God saith the Apostle to his Corinthians 2 Cor. 1. 21. This he can do To him that is of power to establish you saith the same Apostle describing of God Rom. 16. 25. And that he would do it that he would put forth that power upon every of us beg it from him by Prayer That is Davids request for himself Psal. 51. 12. Stablish me with thy free Spirit so the former Translation readeth it And this let all of us beg as a mercy seasonable at all times never more then at this day Lord establish our hearts stablish us in thy truth confirm us uphold us keep us from being thus carried about 2. Which that he may do be directed with care and conscience to attend upon the meanes of establishment Confirming strengthening establishing Ordinances whereby God is wont to convey this grace into the hearts of his people Such is the Word in the publick Ministery of it and such is the Sacrament of the Lords Supper And therefore that your hearts may be established whilest you attend upon the one of these do not neglect the other That which David and Ezekiel say of ordinary Bread in reference to the Body Psal. 105. 16. Ezek. 4. 16. we may in reference to the Soul apply it to Sacramental bread It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Seventy there render it the stay and
〈◊〉 〈◊〉 In this way they did not profit them under the Law Much lesse can they or any of the like nature now profit Christians under the Gospel Feathers and Thistledown may as soon ballast a Ship as Ceremonial observances establish the heart This cannot the Ceremoniall Law do No nor yet the Morall For that the Apostle is no lesse expresse Rom. 8. 3. where speaking of the Christians liberty which he hath by Grace his being made free from the Law of sinne and death he sheweth this to be a thing which the Law cannot do for him giving this as a Reason of it In that it was weak through the flesh Time was indeed when the Law was able to Iustifie and save viz. when it was given to Adam in his state of Integrity because then he was able to have fulfilled it But so it is not now Man being fallen from that state is grown impotent unable to fulfill the Law Nay through the Corruption of his Nature averse to it So as by this meanes the Law is as it were enervated it hath no such power as sometime it had no possibility of Justifying and saving of a man And consequently it cannot be of use in this way as a foundation for a Christian to ground and build his confidence upon and so to establish his heart No this is but a tottering foundation So much that great Cardinal Bellarmine however he was no great friend to free Grace yet was inforced to acknowledge Propter incertitudinem propriae justitiae etc. A mans own Righteousnesse saith he is an uncertain thing a man may easily be deceived in it And therefore it cannot be safe to put any confidence in it So far he Which we accept especially coming from an Adversary owning it for a Truth though not the whole truth Advance we a step further A mans own righteousnesse is uncertain Nay it is certain being certainly defective and imperfect Such are the best duties and services of the most sanctified persons upon earth being clogged with many weaknesses and imperfections which though they do not render and denominate them peceata Sins yet peccaminosa sinful This is the Churches Confession Isai. 64. 6. All our Righteousnesses are as filthy rags Not onely their Ceremoniall services but even their morall performances they were all mixed with Hypocrisie Vain-glory or some such like tincture of Corruption as rendred them loathsome in the sight and presence of God And truly the like may we say of the best actions and services of the best of men and in the best manner performed yet still they are contaminated and defiled with some imperfections which might deservedly make them as filthy rags odious and abominable in the sight of God should he look narrowly into them with an eye of Justice and judge of them according to the exact tenour and Rigour of his Law Such an influence hath Corruption upon the best of men and the best of duties This is that which regenerate Paul complaines of in himself that when he would do good evill was present with him Rom. 7. 21. Evil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sinful Corruption either hindering him from doing it at all or else in the manner of performance from doing it in such a manner as he both ought and desired to have done And if so here can be no establishment for the heart in this way In thy sight saith the Psalmist speaking unto God Psal. 143. 2. shall no man living be Iustified that is by the deeds of the Law So the Apostle expounds it Rom. 3. 20. Therefore by the deeds of the Law shall no flesh be justified in his sight For which he giveth a Reason in the words following For by the Law is the knowledge of sin This is the proper work of the Law to discover sin and wrath sealing up condemnation unto the sinner but Iustifie it cannot And if not justifie the sinner then not satisfie the soul not quiet the Conscience Disquiet and unsettle nay torment and excruciate it with the terrours of it it may But in this way to settle and establish the heart it can never do No this is a Gospell-work the fruit of Grace issuing from the Doctrine of Gods free Grace in Christ rightly apprehended and firmly believed This it is and onely this that establisheth the heart And this can do it And how so Because this is like unto the Authour of it the God of all Grace He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All-sufficient And such is his Grace This is that which the Lord from heaven tells Paul when he was conflicting with that thorn in the flesh some violent Temptation or other as is most probably conjectured My grace saith he is sufficient for thee 2 Cor. 12. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sufficit or Sufficiat It is sufficient in it self for thee and so let it be unto thee for the quieting settling establishing of thy heart and spirit And so may it well be to every true believer It is that which the Preacher saith of Money Eccl. 10. 19. Money answereth all things What ever it is that a man desireth if it be to be got Money will procure it for him And we may truly say the like of Grace Grace answereth all things What winds are there that can arise in the heart of a Christian which this one word Grace is not able to lay What doubts which it cannot resolve Are his sinnes many and great this is sufficient to pardon them are his Infirmities many this is sufficient to heal them are his wants many this is sufficient to supply them Thus is Grace this Grace of God in Christ sufficient All-sufficient And being so well may this be attributed to it as the proper effect of it to satisfie settle and establish the heart of Man What then remaines to make Application of this Branch but that all of us who desire to be made partakers of this choice blessing declining all other wayes put our soules upon this way of obtaining it 1. Decline all other wayes Not hearkening to any other Doctrines which hold forth to us Iustification and Salvation by any other way and means This is that which the Apostle here driveth at in the Text to take off his Hebrewes from being carried about with any of those divers and strange doctrines which were held forth to them by the false Apostles and seducers of those Times whose design was to remove them from their Gospel-foundation directing them to the Law and that to the Ceremonial part of it promising to them great matters from those external observances But the Apostle would have them to turn away their eyes from them as being things which were not able to profit them in that way And truly so is it with all things besides Iesus Christ and the free Grace of God in him They can do nothing to the true establishing of the soul. Disquiet it they may as I said and trouble it Nay
the hold or hanging upon the bowe it would have no such property but being cast forth and taking hold upon good ground being firmly fixed upon a sound bottom now it becometh useful in this way to this end And so is it with faith It is not faith it self either as it is an Habit or as it is an Act by any worth of its own that can establish the heart of man but onely as it is an Instrument laying hold upon Christ and so upon Gods free Grace through him In this way it is that it cometh to establish the heart So the Psalmist sets it forth in that Text forecited Psal. 112. 7 8. His heart is fixed saith he speaking of the righteous man Trusting in the Lord His heart is established viz. by his faith and Confidence resting upon Gods free grace and mercy in Christ as for the performance of that great promise of life and salvation by and through him so of all subordinate and inferiour promises But I shall not give any further way to enlargements You see that the Habit of Grace doth this and in what way it doth And what then remaines to draw to a Conclusion but that all of us seek after this Grace not resting our selves contented with the bare outward performance of any Duties or yet in a constant attendance upon Ordinances which some conceive here hinted by the Apostle in this word Meates understanding it of the Meates of the Sacrifices Alas these being outside things without the man they will not ballast the soul establish the Heart See we that our hearts be laid in with this Ballast of Grace Concerning which have an eye to two things first to the Quality then to the Quantity of it These are the two requisites in the ballasting of a Ship That which is used for that purpose must be some solid material some weighty substance And there must be a proportionable Quantity of it If either be wanting the work will not be done And thus for the establishing of the Heart 1. See that your Grace be true Grace solid and substantiall Grace that your Faith and Love be unfeigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Hypocrisie which is Paul's Epithet 2 Cor. 6. 6. 1 Tim. 1. 5. 2. 1 5. that you believe with all your heart which is that which Philip requireth in the Eunuch before he would baptize him being both a man of yeares and an alien Act. 8. 37. sincerely and firmly that you love God and Iesus Christ in sincerity which who so doth not but out of Malice opposeth him Paul pronounceth an Anathema Maranatha upon him Let him be had in execration unto the death 1 Cor. 16. 22. That your soules be purified through the Spirit to the unfeigned love of the Brethren as St. Peter saith of the believers to whom he writeth 1 Pet. 1. 22. And the like I may say of other Graces See that there be truth sincerity in them that the Root of the matter may be found in you as Iob pleadeth that it was in him Iob 19. 28. True Piety true Grace 2. And being true for Quality then see to the Quantity of it It is not a small Quantity though it be of Lead that will ballast a Ship No more will every degree of Grace stablish the heart True it is it must not be denyed the least measure of Grace if true it is saving but not establishing This will require some proportionable Quantity And therefore rest not in the beginnings of Grace but still strive after a further measure Grow in Grace as the Apostle exhorts 2 Pet. 3. 18. As in knowledge the knowledge of God and Jesus Christ so in Faith and Love and all other Graces adding one Grace to another as the same Apostle exhorts 2 Pet. 1. 5. and one degree to another that so the Habit of Grace may be more confirmed in your hearts and shew it self by a vigorous acting in your lives and so may be more and more conspicuous and visible to your selves and others In this way and by this meanes this being an evidence of a Christians standing in the Grace of God the heart shall come to be quieted setled established Which blessing the God of all Grace out of his abundant Grace and Mercy in Christ Iesus vouchsafe to every soul of us Amen FINIS Ministers Watchmen Occasion of taking up this Text. Parts Caution Reason Part 1. Admonition or Caution wherein the Malady Cause of it 1. The Malady Sic etiam Chrysistomus Hom. 13. ad loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A madnesse to embrace some Opinions Manicheus insaniam sundens Vide August de Haeres contra Faustum Divers and strange Doctrines apt to distract those that hearken to them The Ordinary reading accepted Pareus ad Text. Beza Gr. Annot in loc Sense of the word expounded A Metaphor fetched from divers heads 1. From a Wheel Verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metaphoram habet a Rotā quae continuo motu circumacta partes summas imas semper commutat et nunquam consistit vel à stipulis quas ventus hinc inde in gyrum versat Paereus in Text. A Wheel a lively Embleme of Inconstancy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heinsius ad Text. ex Hesichi◠The worst kind of wheeles temporizing Apostates Ecebolus infamous for turning with the Times Ecebolus Sophista ad mores Imperatorum mutabat Religionem Ar t ad Text. Prostratus ante Templum dicebat Calcate me sa em insipidum Aret. ibid. vide Socratis Histor. Eccl. 2. Chaffe Empty-soules like Chaffe 3. Waves of the Sea 4. Clouds of the Ayr. The Ground or Cause of this Malady A wind of Doctrine Pulchra metaphora dum omnes hominum doctrinas quibus ab Evangelii simplicitate distrahimur appellat ventos Calvin ad loc False and Heretical called divers and strange Doctrines 1. Divers Nec sibi nec veritati consentaneae Pareus in Text. 1. Alwaies differing from the Truth Cum veritas consistit in medio cujus est unitas c. Doctrina ergo fidei una est c. Aquin. Com. ad loc 2. And often from themselves 2. Strange 1. To the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ad loc 2. To the Church The Apostles Caveat to his Hebrewes Not to be carried about with such doctrines A useful Admonition at that time upon a double account 1. Such doctrines were then abroad The Ceremonial Law cryed up by false Teachers Gospel-Liberty turned into Carnal Licentiousnesse Christ denyed Simon Magus the Father of Hereticks Vide Augustin de Haeresib Heresies in the first age in the Apostles times Hymeneus and Philetus Augustin de Haeresib The Sect of the Nicolaitans The Gnosticks too like some in the present Times False Teachers foretold of 2. These false Doctrines were then taking with some Many seduced in the first and purest times A useful Caveat at all times Significat praeterea Apostolus Ecclesiae Dei semper fore certamen cum peregrinis doctrinis
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
expounds it Matth. 6. 5. they take it up and cast it as a stone at the faces of Gods Ministers for using the same posture in their publick devotions And so also where our Saviour biddeth his Disciples to beware of the Scribes which desired to walk in long Robes Luk. 20. 46. wherein he had no intent to condemn garments of that fashion which as the Prophets were ever wont to wear so himself and his Apostles did the like it being the custome of those Eastern Countries then as to this day it is to wear vestes talares side-garments but their vain affectation in wearing them most probably having them longer then usuall trayling upon the ground that so they might be taken notice of to be no ordinary persons these men apply it to the decent garments of Ministers whether Gownes or Cloakes which they wear and warrantably may as Magistrates do for distinction sake and that there may appear as there ought to do even in their habit a gravity becoming their calling I might soon weary you with more of this kind Texts thus perverted against the Ministers of God And as they deal with Ministers so also with the Civill Magistrate To whom they refuse to give any civil respects suitable to their places and offices Which they do as it seemeth chiefly upon the account of those two abused Texts The one Matth. 23. where our Saviour taxing the ambition of the Scribes and Pharisees in affecting to be called Rabbi Rabbi verse 7. he prohibits his Disciples to do the like Be not ye called Rabbi verse 8. And again verse 10. Be not ye called Masters so forbidding them to affect high stiles and swelling titles from thence these men refuse to give any respective language to Magistrates more then to any others The other place is that Luk. 10. 4. where our Saviour sending forth his seventy Disciples upon that great and earnest employment to preach and plant the Gospel he orders them that they should carry neither Purse nor Scrip nor shoes nor salute any man by the way This kind of men overlooking the former part of the verse which equally concerneth themselves forbidding that which they usually practise in their journeys the carrying of purse or scrip or shoes they take hold of the latter and from thence refuse to salute any man and so to afford any respect unto Magistrates as well as others Whereas our Saviour therein intended no such prohibition to his Apostles as to forâ—iâ— them Comitie and Civilitie the verse following there he expresly enjoynes them verse 5. Into whatsoever house ye enter first say Peace be to this house which was a form of salutation then in use but onely that they should not give way to any unnecessary diversions so as to be taken off from or hindered in the executing of that Commission which he had given to them Thus do they make good what St. Peter there speaketh Being unlearned and unstable they wrest the Scriptures And that not onely such places as he there speaketh of which are dark and obscure whether for matter or expression but plain Texts the sense whereof is obvious to every eye that hath not the like filme of prejudice upon it that theirs hath And by this means among other are they poor soules carried about with such divers and strange doctrines as they are to the shaming of that Religion which formerly they have made profession of and indangering their soules and the soules of others Now let this present experience be useful to you to warn you to beware of that which exposeth you to such eminent danger in this way of being over-confident of your selves as not of your own Strength so not of your own Iudgment I passe to a second Direction While you are not over-confident be not over-Credulous While you are not over-Confident of your selves be not over-credulous of others so as to take doctrines from them upon trust Whether from any one singular Person or from any Community and Society of men 1. Not from any one singular person This is an honour due only unto Christ who being the Word of his Father ought to be heard and that with an absolute credence Not so any other whether Man or Angel Though we or an Angel saith St. Paul Gal. 1. 8. It matters not how qualified how dignified How qualified whether for Learning or Piety How dignified whether Pastours or Teachers to whom being sent by Christ he hath promised a more special assistance Lo I am with you alwayes to the end of the world Matth. 28. 20. yet give not this honour to any of these so as to pin your faith upon their sleeves to take doctrines upon trust from their tongues or Pens It is the Bereans commendation that they would not trust Paul upon his word but that they would search the Scriptures to see whether the things which they heard from him were so or no Act. 17. 11. Even as wary Princes and States will not trust Ambassadours upon their bare word but they will see their Credentials under hand and seal So wary should Christians be in hearing the Ambassadours of Christ his Ministers whether Ordinary or Extraordinary of which latter sort yet I know none since the Apostles times so as not to receive any thing in matters of faith from the mouthes of any be they what they will unlesse they see their Credentials good warrant and clear evidence from Scripture for it In which case it matters not what pretensions may be made by or for any Be it the highest that can be an unerring Infallibility That is the pretension of him who giveth out himself to be Peters Successour and Head of the Church that Man of Sin that Antichrist of Rome who upon that account challengeth to himself an absolute credence requiring all to acqutesce and rest in his determinations without any further discussion Which is more then ever Paul or Peter did And a thing directly contrary to that which St. Paul enjoynes 1 Cor. 7. 23. Ye are bought with a price be ye not servants of men i. e. so as to inslave your selves specially your consciences unto them by giving an absolute credence unto them No though they may pretend Credentials also Credentials whether from Earth or Heaven From earth the Reports or Writings of men from Heaven Divine and Immediate Revelations All these three it seemeth some of the false Apostles made use of And thereupon it was that St. Paul gave that Caveat to his Thessalonians 2 Thess. 2. 2. Now we beseech you Brethren that ye be not soon shaken in mind or be troubled neither by Spirit nor by Word nor by letter as from us That ye be not shaken in mind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A metaphor taken from Ships which are tossed to and fro at Sea in a stresse of wind Thus are poor unstable soules sometimes tossed and troubled by hearkening to false Teachers But so would not Paul have his