THE blessed Apostle was, at the wri­ting of this Epistle, now ready to be offered up, as you may see Chap. 4. 6. I am now ready to be offered up, and the time of my departure is at hand. He writes this Epistle, as his last Will and Testament, to Timothy his own son in the faith, to give him direction how to behave himself in the Church of God, which is the house of God, the pillar and ground of truth. Hee bestowes upon him good coun­sell (as a legacy) that hee should be painfull in his do­ctrine, and watchfull over his conversation, and propo­seth himselfe as an example, Chap. 3. 10. Thou hast fully known my doctrine, manner of life, purpose, faith, long-suffer­ing, charity, patience: Disce, puer, virtutem ex me; Learn, my son, painfulnesse and watchfulnesse of mee; [...], Ignat. ad E­phes. I re­quire no more of thee then I my selfe have given thee in pattern, Thou hast fully known, &c. Now the Apostle, not ignorant of the wiles of the divell, his main engines a­gainst the two pillars of the Church, [...], Id. ibid. faith and love, (the bonds of our union with our head, and with his body) and his endeavours to overthrow love by the overthrow of faith, [Page 2] hee warns him in a speciall manner to hold fast the forme of sound words, and to shew himselfe a workman that need not be ashamed, rightly dividing the word of truth: to avoid pro­fane and vaine janglings, which would increase to more un­godlinesse. And hee urgeth the same exhortation in my Text, from the mischiefe that will come to the Church by such vain janglings: Their word will eat as doth a gangrene, of whom is Hymeneus and Philetus.

The Text therefore discovers the mischief of unsound teachers, or unsound doctrine; where wee consider, First, the Subject, Their word: illustrated by an instance, Of whom is Hymeneus and Philetus, who have erred, &c. Secondly, the Adjunct, Will eat, or will have pasture; set out by a similitude, As doth a canker, or a gangrene. Thus you have the connexion, the scope, and parts of this verse, out of which I shall propose one Observation: In the prosecution of which, other things may happely be touched upon in transitu. The Doctrine is this:

Doctr. Erroneous and unsound doctrine is of a devouring (i. e. spreading and destroying) nature: Their word (saith the Apostle) will eat as doth a gangrene.

The Apostle Peter, speaking of false teachers, assures us, that they shall privily bring in damnable heresies, even de­nying 2 Pet. 2. 1, 2. the Lord that bought them: And, that many shall fol­low their pernicious wayes, by reason of whom the truth shall be evill spoken of. I pray you observe it; Heresies, errone­ous doctrines, are damnable, They shall bring in damnable heresies. They are of a [...], Theoph. ad Anaylo. l. 2. Tit. 1. 11. destroying nature. They are of a spreading nature, Many shall follow their pernicious wayes. So also Paul a­verres to Titus; They subvert whole houses, teaching things which they ought not, for filthy lucre sake. Heresies are of a destroying nature; They subvert the house, [...], they undermine it, and overturn it from the foundation: They are of a spreading nature; They subvert whole houses, many houses are overturned. But by what is all this? speaking things which they ought not, [Page 3] for filthy lucre sake. Our Saviour Christ warns his disciples to beware of the leaven of the Pharisees, and of the Saddu­ces, Matth. 16. 6. 11, 12. which is expounded of their doctrine: Their erro­neous and false doctrine is compared to leaven, which is a fit [...], Cyril. de ador. in sp. & verit. lib. 15. resemblance of all doctrine. The do­ctrine of the Gospel is compared to leaven, Luke 13. 22. and the corrupt doctrine of the Pharisees is compared to leaven, because, As a little leaven leavens the whole lump, and quickly sowres all; so do­ctrine, [...], Cy­ril. ibid. l. 17. when it once sinks into a mans minde, and gets into the heart, it doth (as it were) translate the soule, and spirit, and bo­dy, even the whole man, into the similitude, qualitie, nature of it selfe. It is not onely thus spreading over a person; but (the Church is a bo­dy, as saith the Apostle, Ye are the body of Christ, and mem­bers 1 Cor. 12. 27. in particular) erroneous doctrine no sooner gets into a Church, but it overspreads it, runs thorow all, and corrupts, and sowres all, as saith the Apostle, Gal. 5. 9. A little leaven leaveneth the whole lump. Erroneous opi­nions are interpreted by [...], Just. Mart. ad or­tho. qu. 1. some to be those tares, which the envious man and the adver­sary sowed in the field where Christ had sowed his good seed, Matth. 13. 25. Tares, if they be sowed in a field, quickly over-spread the whole field, and choak up the good seed, and are therefore (if wee may beleeve Basil [...], In He­xam. hom. 5.) a fit resemblance of such who put a false stamp upon the do­ctrines of Christ, and, being themselves infe­cted with the doctrine of the divell, inter­mingle themselves with the healthfull body of the Church, that they may, undiscerned, diffuse their poyson into the soules of those that are unlearned, or well meaning. The same Father in another Hex. hom. 2. place compares here­sies & erroneous opinions [...], to a noisome canker, or carbuncle, which is no lesse dangerous then infectious.

Saint James tels us of a tongue that is set on fire by hell, Jam. 3. 6. and setteth on fire the whole course of nature. Would you know what tongue this is? It is the false tongue, the lying tongue, which David compares to sharp arrowes of Psal. 120. 3. the mighty, and coals of Juniper. I am not ignorant that Hilary, Chrysostome, Augustine understand this of the pu­nishment: In locum. Moller, Marlorate, Amesius, &c. of the mis­chievousnesse of the false tongue; which is compared to coals of Juniper, hot burning, hard to be quenched, keeping fire exceeding long, and easily spreading it into every subject; such coals is an hereticall tongue. Arius in Alexandria scintilla una fuit, sed quia non statim oppressa, to­tum orbem ejus flamma populata est, Hieron. in Gal. 5. lib. 3. Arius was but one single spark, yet, because not speedily put out, hee set the whole world on fire; so that the world did admire that it was become Arian. And the Prophet compares the tongue to a bow, (Jer. 9. 3. They Jer. 9. 3. have bent their tongues, their bowes, for lies) and the words to arrowes, Psal. 64. 3. That they may shoot out their arrows, Psal. 64. 3. bitter words. If these things be true of a slanderous tongue, that calumniates men; how much more true of a false tongue, that perverts truth, and blasphemes God? There are no words so bitter as the words of heresie; they are Instar sagittarum sermones ipsorum corda vulnerant, No­var. l. 9. Elect. sac. Sect. 13. sharp arrowes, [...] arrowes that have teeth: these words are de­vouring words, Psal. 52. 4.

Our Saviour Christ compares false prophets to rave­nous wolves, whose property it is, not to worry a sheep, but make havock of a flock; not to devour one, but scatter all: The truth is sufficiently declared out of Scri­pture; Heresies do eat as doth a canker or a gangrene. Let us now consider,

• 1. The resemblance between a gangrene and heresie in the manner of eating.
• 2. What it is that heresies eat.
• 3. How it comes to passe that they so eat: And then make some Application.

First, for the resemblance: First, Heresies, like a [Page 5] gangrene, eat speedily: a gangrene, though it shew it self in the farthest part of the body, yet in a very little while will be gotten to the heart, the principall part of the body, and quickly kill the man. Hereticall opinions do on the sudden make a large progresse; I marvell (saith Gal. 5. 6. the Apostle) you are so soon removed from him that called you into the grace of Christ, into another Gospel. It bred ad­miration in the Apostle, not so much that they were moved, as that they were so suddenly moved; that there should be such a strange, because speedy, alteration. Ac­cording to the exposition of Beda & Ty­conius apud Pareum. Apoc. 6. 5. some, S. John sees heresie on horse-back, with a paire of balances in the hand: it goes not on foot slowly, but rides, for more haste. Aria­nisme in a short space overspread the East, Pelagianisme the world. Wee need not search stories for presidents, it is lamentable what successe errours have had amongst our selves in these last three or four yeers of Ecclesiasti­call Anarchy and confusion, whether wee respect the numbers of errours, or of the erroneous. Amsterdam, Poland, Transilvania, places most infamous for heresies, are now righteous, compared with England, London, which in so short a space have broached, or entertained above 160 errours, many of them damnable, of which you shall have an M. Edwards Gangrene. account not long hence.

Secondly, Heresies, like a gangrene, eat almost incu­rably: It is an hard matter to stop the spreading of a gangrene. Ure, seca; it is the Chirurgians rule, Cut, and burn: the dismembring of the part affected will scarce stay the gangrene; and it becomes altogether incurable, if it once come to that which they call [...], the height of it. I will not give you the reason of it in na­ture, I come not to read a Physick lecture: sure I am, it is so amongst opinions; if they be once received in, they are hardly, or never cured: they are alwayes grow­ing to mortification, to make the party senselesse and livelesse in whom they are. The Apostle tels us, that they that speake lies in hypocrisie, have their conscience seared, 1 Tim. 4. 2. [Page 6] as it were, with an hot iron: They are past feeling, they 2 Tim. 3. 8. are men [...]. of corrupt mindes, reprobate concerning the faith: They have laesum principium, are without understanding: They are as trees, twice dead, and pull'd up by the roots: and Jude 11, 12. can wee expect a cure? It was the complaint of the Church concerning Babylon, Wee would have healed Ba­bylon, and shee would not be healed: It may be our com­plaint concerning such as are mislead by opinions, Wee would have healed them, but they would not be healed; but rather, as the Prophet speaks, When I would have hea­led Hos. 7. 1. Israel, the iniquity of Ephraim was discovered, and the sin of Samaria, &c. they grow worse and worse under their medicine. [...], &c. Athan. tom. 1. contra Arian. orat. 4. Athanasius compares some in his time to the serpent Hydra, of which the Poets fable, that when one head was cut off, divers rose in the stead of it; it increased by being dimini­shed: so (saith hee) these fighters a­gainst, and haters of God, though often convinced, confuted, silenced, yet will not yeeld; study new arguments, finde out new cavils, and are more impudent then their father the Divell himselfe, who would be ashamed, and tremble to oppose such light as they contradict and murmure against. Thus much that Ancient; which our experience verifies.

Thirdly, Heresies, like a gangrene, eat mortally: A gangrene, in what part of the body soever, if not pre­vented, is mortall; it strikes to the heart: so it is with heresies, and errours in opinion, though they seem at first but little spots (as a gangrene discovers it self by little black spots in the out-side of the skin) yet, if they be not stopped, will attach the heart. In the verse before the Text, They will increase to more ungodlinesse: Dato uno absurdo, sequentur infinita. But of this more in another place. The Apostle Peter gives them the Epi­thete [Page 7] of Damnable: Paul reckons them up amongst the 2 Pet. 2. 1. Gal. 5. 19. works of the flesh, which shut out of the kingdome of God. This seems an harsh doctrine to Arminians, Se­ctaries, other patrons of errour; but it is the doctrine of the Scriptures, of the Church in all ages. [...], Ignat. ad Ephes. Ignatius, one of the most ancient, and a scholar of the Apostles, assures us, that both seducing and seduced he­reticks shall perish for ever, and that with as good reason, as, a­mongst men, they that break houses are put to death. O, that wee did seriously con­sider this, Heresies are as mortall as gangrenes. The thiefe John 10. 10. cometh not but to steale, to kill, and to destroy: The false pro­phet, like a roaring lion ravening the prey, devours soules, Ezek. 22. 25. saith the Lord by the Prophet Ezekiel, chap. 22. v. 25. So Cyril, [...], Cyril. in Ho­seam. They feast it with the souls of simple people, which they grinde with the teeth of errour. O, that this was laid to heart. There is no more safety for men under the guidance of erroneous teachers, then for sheep under the protection of a ravening wolfe: Hereti­call opinions are not imbraced without the extremest hazzard of the precious soule. Wee fear a gangrene; it kils the body: why doe wee delight in (at least favour, and not abhorre) erroneous opinions, which destroy the soul? What shall it profit a man, if hee win the whole world, Matth. 16. and lose his soul? and what will hee give in exchange for his soul? Prize wee not that which Christ hath purchased with his dearest bloud? Or, doe we undervalue that pre­cious bloud by which wee were redeemed? Shall wee re­nounce the Lord that bought us? Or, shall wee make inef­fectuall so great a purchase? Are wee enemies to the crosse of Christ? Or, shall wee make his death vain? Naz. orat. 42. [...]. Nazian­zene tels us, speaking of here­ticks, that they are unthank­full [Page 8] creatures, the off-spring of the divel, for whom Christ is dead in vain. A hard sentence, may some one happely say; therefore let us proceed to the second thing proposed, and see what it is that heresies destroy.

2. The Apostle in the Text useth this phrase, [...], translated, it will eat; it may be rendred, will have pasture; for the word [...] signifies not onely the action, eating, but the object also, the pasture, the food which is eaten up. There are three precious things which heresies devour:

First, Faith; which is taken sometimes Fides quae cre­di­tur. Fides quâ cre­di­tur. for the doctrine of faith, or the truth beleeved; sometimes for the act of faith, or the grace of beleeving: erroneous opinions o­verthrow and destroy both.

1. Concerning the former, the doctrine of faith, there can no question be made: Errours destroy truth; And, as Jannes and Jambres withstood Moses, so do these also resist the 2 Tim. 3. 8. truth: men of corrupt mindes, reprobate concerning the faith. Thus faith the Apostle of Hymeneus and Philetus, Concer­ning 2 Tim. 2. 18. the truth they have erred. False prophets, among the people, stole away the word of God every one from his neighbour: Jer. 23. False teachers, amongst us, adulterate and sophisticate the 2 Cor. 2. word of God. As it is in nature, darkness destroyes the light, blindness puts out the sight, sicknesse removes health; so is it in this matter, errours destroy, put out, remove truth. Thus Dum plures fi­unt, ad id coepe­runt esse nè ulla sit, Ad Const. Hilarius observes concerning the various confessi­ons of the Arians; They made many, that thy might have none. This is a sore mischief under which our Church for the present labours; there is scarcely any truth which is not by one opinion or other directly opposed, or indirect­ly undermined: And could any other issue of our wan­tonness be expected? Abdicatâ quâlibet parte Catholici dogmatis, alia quo (que), at (que) item alia, & deinceps alia, & alia jam quasi ex more, & licito abdicabuntur. Porro autem singulatim partibus repudiatis, quid aliud ad extremum sequetur, nisi ut totum pariter repudietur? Si novitia veteribus, extranea domesticis, prophana sacratis admisceri coepe­rint proserpat hic mos in universum necesse est, ut nihil posthac apud Ecclesiam relinquatur intactum;—sed sit ibidem deinceps impiorum, ac turpium errorum lupanar, ubi erat ante castae & incorruptae sacrarium veritatis, Contr. Haeres. c. 3 1. When any branch of divine truth is by any rejected, (it is the ob­servation of Vincentius Liri­nensis) presently another, and [Page 9] another, after that another and another will be rejected, till at last none at all be left remaining.

Thus it fell out in the Church of Rome, which, from errours in the beginning little, in comparison, and almost insensible, is become the mistresse and mother of abominations, the sink and sea of heresies. Thus with the Anabaptists, who erring at the first but in one par­ticular, have proceeded some of them in other parts, to eight and forty more, many of them dangerous, and ra­cing the foundation. Who did not fear whither our late Prelaticall innovations tended? It was not with­out cause, that the [...], Greg. Niss. contr. Eunom. Ancients ac­counted the least alteration in mat­ters of faith to be the extremest blas­phemy and ungodlinesse; [...], Theodo­ret. Eccl. hist. l. 4. cap. 16. That they have willingly undergone all kinds of death, rather then deserted one syllable of the truth: The least errour entertained, prepares the way for greater, disposes the heart to re­ject all truth, as the pulling one stone out of an arch, dis­poseth the whole to ruine.

2. Concerning the latter, (the grace, or act of belee­ving) the Apostle speaks expresly, They overthrew the faith of some. This sad effect of erroneous teachers is no­tably described by Athanasius; If [...], De Synod. Arim. Saleu. [...], Ibid. themselves (saith hee) had beleeved, they would not have made any far­ther inquiry; but their disputings have been no small scandall to those that were initiated in the Christian religion, and a great ground of pro­fuse laughter to Pagans, in that Christians, as newly awaked out of a profound sleep, enquire what they ought to beleeve concerning Christ. Their new o­pinions make beleevers infidels, and infidels more adverse [Page 10] to faith. Wee see this amongst our selves; what mul­titudes, unsetled by unsound doctrine, have changed their faith, either to Scepticisme, to doubt of every thing; or Atheisme, to beleeve nothing? And it hath been a just reward upon seducers, that themselves have been de­servedly [...]; A­thanas. ibid. distrusted and deserted by their followers, whom they had taught, not to beleeve their teachers. Thus much of the first mischief of heresies, That they de­stroy faith.

2. The second thing which heresies eat up is Peace: they devour Peace, the legacy of Christ, and Love, the bond of perfection. They overthrow the peace of the Church, they disturbe the peace of the Common-wealth. From hence (that men consent not to sound doctrine, but are sick about questions) cometh envie, strife, reviling, evill sur­misings, &c. And where envie is, where evill surmisings and jealousies, what peace can there be? When that false doctrine was broached at Antioch, there was no small dis­sention Act. 15. 2, 24. and disputation, the Church was troubled with words subverting their soules: The troubles arose so high, that an oecumenicall Synod, or Councell of the world was necessary for the composing of that difference. The like befell the Churches of Galatia. I spare the further con­firmation Galat. 5. of this; it is confessed, it is evidenced by the Holland Arminians, the new-England Familists: it will not be much laid to heart, being conceived by many as a matter of no great consequence. If errours arise in the Church, the Common-wealth will not want con­fusion, it must needs suffer (as the Physician speaks) per consensum: and that in regard of the just judgement of God revenging the corrupting of his worship, and pro­fanation of his name. Thus it befell Israel, They served strange gods, then was warre in the gates; and of all warres Judg. 5. that which is most cruell and destructive, civill and in­testine warre, For Nation was destroyed of Nation, Citie of 2 Chro. 15. Citie, &c. This is the righteous hand of God, that they that will not maintain peace with heaven, shall have [Page 11] trouble on earth. I reade not of any contentions more bitter, then those grounded on dissentions in religion: The Jewes had no dealings with the Samaritans, not so much Joh. 6. 9. as for a cup of cold water, or a nights lodging: what was the reason? The difference in religion: one said, Ye must worship in this mountain: The other, Jerusalem is the place where men ought to worship. The difference was not great, onely this; the Samaritans would be a Church inde­pendent to Jerusalem, they would worship in that moun­tain, but there was no dealing between them. Ephraim did not cease to envie Judah, Judah did not cease to vex Ephraim, till they were both turned unto the Lord, to serve him with one consent; they grow not up into one king­dome, Ezek. 37. till they have accorded into one Church.

It is commonly replyed in Pulpits, in Presses, That a toleration of all consciences, even Antichristian, would be a soveraign remedy to cure all dissentions, and an ef­fectuall means to compose the warres of Christendome: all the blood that hath for so many yeers been shed, is charged upon the restraint of this licentiousnesse, igno­rantly or maliciously termed persecution.

I answer, It is besides my purpose to discusse this que­stion of Toleration, which is the work (as I am inform­ed) of another hand; onely for the present let mee tell you,

1. That the Toleration pleaded for is not ecclesiasti­call; for so it is resolved by two of the Brethren in their answer to A. S. 1. The Minister ought—by Scriptures Pag. 65. to evince the—falshood of such wayes. 2. Others that have an annointing of light and knowledge from God are bound to contribute the best of their endeavours to the same end. 3. The Magistrate ought to admonish the Minister, if carelesse or forgetfull of his duty, that hee fulfill his ministery in that point also. 4. Members of a particular congregation, continuing obstinate after means of conviction, and two or three admonitions, ought to be cast out. 5. A Church infected ought to be admonished by neighbour Churches, and if it continue ob­stinate, [Page 12] communion with it ought to be renounced: Thus, in effect, two of the brethren; which shewes the mischiefe of heresie in disturbing the Churches peace: and this, to him that seriously considers it, will appear to be no small mischiefe.

2. The Toleration so commended as the mother of peace, may be called civill, a non-suppression of errours by the Magistrates laws or power: This is that great Di­ana so much magnified, so frequent in the mouthes of Sectaries. To dispute the lawfulnesse of it is (as I said) besides my purpose; I onely enquire,

First, Would these men that so hotly defend it, grant that Toleration (if they had power in their hands) to others, which they desire for themselves? I doubt it. The Arians did sometimes seem as earnest enemies to persecu­tion as these men; yet when they had authority on their side, they raised persecution against the orthodox, more terrible then the heathen Emperors against the Christi­ans, which the Churches of the East most grievously Binii tom. 1. conc. p. 686. complained of. Athanasius at large describeth, and having spoken much of their inhumane and more then belluine cruelty against all sexes, all ages, both living and dead, [...], Epist. ad Solitar. concludes, that hee had said lesse then their inhumanity was, be­cause it exceeded all expression. The Donatists did ordinarily plead for toleration, and seem­ed the most inveterate oenemies to all disturbance for con­science sake; yet, when under the Apostate Julian they had gotten power, who can de­clare ( Quando Julianus vobis, Christi invidens paci, basiacas reddidit, unitatis quae stra­ges à vobis sactae sint? Quis commemorare sufficiat, &c. Con. lit. Petil. l. 2. c. 82. saith Austin) what havock they made of the orthodox? Laccrati sunt viri, tractae sunt matronae, infantes necati, abacti sunt partus, nulli li­cuit securum esse in possessionibus suis, etiam itinera non poterant esse iutissima; terreban­tur omnes literis eorum qui se Duces sancto­rum jactabant, Optat. cont. Parm. l. 2. 3. All Africa was filled with bloud and desolation; men were rent, ma­trons dragg'd, infants slaughtered, women with childe miscarried, none were secure in their houses, the wayes were not safe for travel­ers; [Page 13] the letters of them that boasted to be the Cap­tains of the saints were terrible to all. Are our men led by another spirit? Sure I am, that one of them, that with most earnestnesse, or impudence pleads for tolerati­on, was lately of another minde in the case of the Fami­lists and Antinomians in new-England.

Secondly, Would such toleration conduce to the e­stablishing of peace in the Common-wealth? Hath it e­ver done it? Possible it is, that the equality of powers may perswade each party for a season to suppresse their inward rancor; can toleration take it away, so that it shall not break out upon sensible advantages by the in­crease of strength? Let the experience of former ages, and present times teach this. What peace was there in the Ro­man Empire upon the toleration of the Donatists? Optat. l. 2. 3. Op­tatus, Aug. con. lit. Petil. l. 2. Augustine, in the places before alledged, declare, that all places were filled with confusion; the Circumcel­liones, or furious Donatists, not waiting for the signall of a law to give commission, set the world on fire; Macari­us, and others with the forces of the Empire, were but suf­ficient to quench the burning. What peace had Germany upon the edicts of Charles the fifth? The Smalcaldian warre, described by Sleidan, demonstrates, that they yeelded onely a time of breathing, that each party might increase in strength, and gain advantages, and then fight to in­ternecion. Was it not so in France? Will a toleration satisfie hereticks, if they have power in their hands? It did not content the Irish Papists, witnesse the bloud of 150000 Protestants shed upon the first advantage, and these unnaturall warres so long continued. Errour may tolerate errour, saevis inter se convenit ursis: but can dark­nesse agree with light? or wolves with sheep? Tertullian observes concerning hereticks of old, Pacem cum omnibus miscent; nihil enim in­terest illis, licèt diversa tractantibus, dum ad unius veritatis expugnationem conspirent, De praescript. cont. Haeret. c. 41. They agreed well enough one with another; for though they differed in pri­vate opinions, yet they joyned in one in the opposing of truth: [Page 14] Herod and Pilate may be made friends against Christ. A­thanasius relates concerning the Arians, [...], Epist. ad Solita. They did not trouble other heresies, their younger sisters, in blaspheming Christ; their ma­lice was inveterate against the or­thodox. Dominicans, Franciscans, Jesuites have their pri­vate differences, and yet agree to live together; but what safety is there for Protestants amongst them? If we finde not the mischiefe of our errours in this point, if Holland doth not, let them thank the Spanish arms, and wee the common enemy, and both, under God, the inconside­rable number and weaknesse of the heterodox. Facitis ubi potestis, ubi non facitis non potestis, sive legum, sive invidiae timore, si­ve resistentium multitudine, August. cont. Petil lib. 2. cap. 83. You persecute (saith Austin of the Do­natists) where you are able; where you persecute not, you are not able to doe it, restrained by the fear of lawes, or envie, or the multitude making resistance. I have been long upon this point; but I will conclude it with that solemne embassie which the orthodox Fathers, assembled in councell at Sirmium, sent to the Emperour Constantius: I have insisted the longer, [...], Athan. de Syn. Arim. & Seleuc. that it might appear to all, that the toleration of errour is not a way to peace, as some men pretend, but to disorder and confusion: And yet I am not an enemy to peace, but a friend to truth, and holiness, without which no man shall see God.

The third thing that heresies eat up is godlinesse; they devour holinesse, that is, the power of it: thus in the verse before my Text, They will increase to more ungodlinesse. Thus the Apostles, Peter, ch. 2. 2. Jude, v. 8. describe the hereticks of their time: you may reade the places at your leasure. Thus Paul informes the Romans, that they that cause divisions, cause scandals, and serve not the Lord Rom. 16. 18. [Page 15] Jesus Christ, but their own bellies. An erroneous hereticall head, and an upright pions heart are incompatible; a good conscience, and true faith, like Hippocrates twins, live and die together. Haeres. 26. [...], &c. Lo­cus insignis. Epiphanius observes concerning the Gnosticks of old, That they did not onely pervert the judgements of their proselytes, but brought their bodies and soules into slavery of fornication, un­cleannesse, and such like monstrous abo­minations. But, manum de tabula, I forbear: It would make a volume to relate the observations of him and o­ther Ancients in this particular. Our Apostle, 1 Tim. 4. 1. saith, The Spirit speaks expresly, that in the last times men shall depart from the faith—&c. and 2 Tim. 3. 1. speaks as expresly, that the last times shall be dangerous for hor­rible wickednesses,—men shall have a form of godlinesse, and deny the power of it: It may be so with hereticks, they may have a faire out-side; but if you look for upright­nesse, self-deniall, righteousnesse, peace, joy in the holy Ghost, in which the kingdome of God consists, you shall finde none of these; they have a form of godlinesse, but deny the power of it. This Lib. 2. tom. 1. Haer. 47. [...]. Epipha­nius notes concerning the Encra­titae, They made ostentation of continence, and yet conversed a­mongst women even unto scandall; they were not indeed such as they desired to be accounted. O, what a full testimony is given to this truth by that generall a­postacie from godlinesse to open profanenesse of many a­mongst our selves since the unrestrained inundation of our errours! And this comes to passe (for I touch upon the cause in transitu,)

1. Partly, because that time which might be better im­ployed in the examination of the conscience, is laid out in the examination of opinions; all the care is taken up about the notions of the brain, which ought to have been [Page 16] intended to the bettering of the heart: As in children that have the rickats, their heads swell and grow bigge, but their bodies grow crooked, their brests narrow, their inferiour parts feeble, and pine away: so persons infe­cted with errours (for errours are the rickats of children in understanding) may perhaps have great heads, and be something for matter of dispute; but their hearts are crooked, their affections to goodnesse straightned, them­selves made so weak, as not to be able to goe in the paths of holinesse.

2. Partly because in times of such differences, men are for the most part had in esteeme, not according to their godlinesse, but their faction: Enquiry is not made con­cerning the precisenesse of walking, and blamelesnesse of conversation, but concerning opinion; not, How lives? but, What holds such, or such a man? As [...], &c. Athanasius concerning the Arians to their follow­ers: Oppose Christ, and take no care to thy manners, thy opinion sufficeth to thy commendation. And Haec omnia vultis nullius esse mo­menti: at si tibi consenserit, quem se­ducis, unus consensus & manus tuae porrectio, & pauca verba jam tibi Christianum faciunt de Christiano, & ille vobis videbitur Christianus qui quod vultis fecerit, non quem fides ad­duxerit, Optat. l. 3. cont. Parm. Optatus a­gainst the Donatists, declares their strange partiality, All were unto them Pagans, that were not of their way of separation; but if any one consented to them, and became of their way, hee was presently a Christian, though hee knew not what belonged to Christianity. O that it was not so amongst our selves; that not faction, but faith was the bond of our affections; not siding with parties, but serving of God the compasse of our Christian love: certainly opinions would not so much thrive, nor god­linesse so much decay. And so much of the second thing which was proposed, What it is which heresies, erroneous opinions devour. Now of the third, Why, or How it comes to passe that they thus spread and devour, &c.

The spreading and prevailing of heresies may be a­scribed partly to the subtilty and activity of seducers, part­ly [Page 17] to the curiosity and simplicity of the seduced; partly to the justice of God, for the manifestation of those that are sincere, and the punishment of those that received not the truth in the love of it: Of these in order.

First, The prevailing of heresies may be ascribed to the subtilty of seducers. Seducers are a subtill generation, and this subtilty it is to which the Apostle ascribes their great successe; Ephes. 4. 14. Children are tossed to and fro, and carried about with every winde of doctrine through the sleight of men, and cunning craftinesse, whereby they lie in wait to deceive. The Apostle in three words expresseth their deceitfulnesse: 1. sleight, [...], they are cunning game­sters, know how to cog a die, and pack the cards, and Zanch. in loc. pervert Scripture to their sinister purposes: 2. Cunning craftinesse, [...], they turn every stone, watch all ad­vantages: 3. Lying in wait to deceive, [...], they have all the arts of couzenage; They bring in damnable heresies privily, saith Peter: I am afraid, (saith S. Paul) 2 Pet. 2. 1. lest, as the Serpent beguiled Eve through his subtilty, so 2 Cor. 11. your mindes should be corrupted from the simplicity that is in Christ. Satan arms his instruments with his own arts, fraud, and couzenage; and by these introduceth errours, and cheateth men of faith, peace, piety. Vos estis aucupes, & illi aut illa sunt aves. Illi vos aucupi similes dico, qui post discessum noctis, ante lucis adventum—aridam arbo­rem nullis radicibus fultam multiplici fraude componit, cui adulterinos inserit ramos, & quae suas jamdudum succisa perdiderat, alie­nas accipit frondes,—&c. locus insignis.—Cont. Parmen. l. 6. Optatus observed this of old in the Donatists, whom he compares to fowlers, that with exactest cunning and art insnare the birds. And Lib. 1. Ep. 102. Isidore Peleusiota compares hereticks to fishermen, that conveigh their deadly hooks in the most pleasing baits. The Scriptures and Ancients have been large in observing and describing those impostures, by which they cheat men of truth, and propagate errours; but it would be a work too long for this time to declare them all: I shall by your favour name some of the principall of them, because they are practised amongst our selves by such as draw disciples after them, who, as they doe but rake [Page 18] up old buried errours under the notion of new light, new truths; so they walk in the same steps with their forefathers.

First, They use sophisticall arguments, argumenta tortu­osa, knotty and crooked questions, by which they puzzle and insnare the simple: of this the Apostle gives warn­ing, Take heed that no man deceive you, [...], i. e. make a prey of you, through Philosophy or vain deceit. Tertullian against Hermogenes observes, that Artificem struendi & destruendi ver sipel­lem, in sententiis coactam, in conjecturis du­ram, in argumentis operariam, molestam etiam sibi ipsi, omnia retractantem, nè quid omnino tractaverit, De praescript. adv. Haer. c. 7. Philosophers were the Patriarchs of hereticks; and Sophistry, the great artifice of building and destroying, &c. their maine engine. Seducers have not learned to cast away reasonings, and every high thing that exalteth it self against the knowledge of God: and whiles, with the ancient hereticks, and late Socinians, they measure truths with the line of their own intellect, and beleeve no more then they can comprehend, they make shipwrack of faith, and drown others in their own destruction. How many were of old made to stagger in that fundamentall point of the eternall Sonship of Jesus Christ, by the curious inquiries of the Arians, recorded by Epiphanius, in his Treatise a­gainst that heresie, which I will Haeres. 69. 15. [...]. not English, that I may not be a snare in this scepticall age? How many were taken in that senselesse notion, because it was new, and [...], —&c. Ibid. 16. they understood it not, Hee is a creature, but not as one of the o­ther creatures; a work, but not as one of the works; and begotten, but not as others that are begotten: that, denying him like other things begotten, they may deny his naturall generation; de­nying him a creature as other creatures are, they may assert him to be a creature? So farre Epiphanius. Why doe you juggle, in saying, hee is a creature, [Page 19] not as one of the creatures; hee suffered without passion? as if a man should speak without speak­ing, or understand without under­standing, saith [...]. Athan. contr. Arian. orat. 3. tom. 1. & tom. 2. Quòd Christus passus in Deitate. another Father concerning the same and other he­reticks. Multam curam gerunt fucare phaleris ver­borum, & versutiis syllogismorum, Bern. in Cant. ser. 41. This hath been their constant indeavour, with pretences of words, and sophistry of argu­ments, to colour and paint their horrid opinions. This is that which Cyril calls De ador. in spir. & verit. l. 8. [...], multiva­rious impostures, In Hos. 2. [...], the in­ventions of many-times-pleated senses, equivocations, amphibologies, the strength and garrisons of hereticks, unto which they retreat, being pursued; out of which they issue, to spoile and plunder the Church of faith, peace, and godlinesse. And thus much of the first branch of that subtilty of which hereticks make use to spread ernours.

Secondly, They use new and strange expressions, ex­pressions not to be understood but by their own disciples. These the Apostle (according to Chrysostome and other of the Ancients) calls [...], new language; and a­gainst these arms Timothy, commanding him to keep the 2 Tim. 2. 16. form of sound words which hee had heard of him: This hath 2 Tim. 1. 13. been of especiall use to hereticks in the primitive Church, and of later times; Thus Contr. Ari­an. de Synod. Confusis permixtisque verbis veritatem fre­quentissimè eludunt, & incautorum aures communium vocabulorum sono capiunt. Hilary of the Arians in his time; That by their indistinct and confused expressions they eluded truth, and ensnared their unwary auditours by the ambiguity of their phrases. Thus Sic verba temperant, sic ordinem vertunt, & ambiguae quaque concinnant, ut & no­strum, & adversariorum confessionem tene­ant, ut aliter haereticus, aliter catholicus au­diat, Epist. 65. Hicrome concerning the Origenists, They so temper their words, pervert their order, mingle ambiguities, that in the same sentence they utter the truth and errouer; their followers understand one thing, and strangers an­other. [Page 20] Thus they prevail with many, like Gypsies, cant­ing in their mother-tongue; though their words may be understood, yet not their meaning. And this practice is notably described by Calvin against the Libertines. But besides this, that they use old words in new senses, they have another practice, to coin new words, new expres­sions of their own, which none can understand, simple ones admire: This the Apostle points at, 2 Pet. 2. 18. They speak great swelling words of vanity, and under these high streines, and sublime notions, introduce some old, base, often confuted heresies; which, were they in plain English expressed, would be abhorred. Thus [...], Haer. 31. Epiphae­nius assures us concerning the Valenti­nians, that they introduced the old heathen fables as matters of faith, only shadowed them under some new expres­sions of their owne; and of the Gno­sticks, that they in like manner deluded their followers. Thus [...], Haeres. 26. 1. Dial. 1. Cyril of the Nestorians in his time, [...], This speech is not to be under­stood. I stand not to parallel this with the practices amongst our selves, but passe from it with Eadem nunc in veteri, & nova hae­resi consuetudo servatur, ut aliud populi audiant, aliud praedicent sa­cerdotes, Epist. 61. Hieroms observa­tion, The same custome is observed a­mongst hereticks of former, and of our own times; the old Serpent doth act his old wiles over again; the Stage is new, the Tragedy the same; errours dispersed, faith, peace, and godlinesse supplanted by the same engines amongst us as in former times.

Thirdly, They use faire pretences, and glorious speeches, as the Apostle observes, By good words and faire speeches Rom. 16. 18. they deceive the hearts of the simple: And Peter, Through 2 Pet. 2. 3. covetousnesse shall they with fained words ( [...], for­ged and plaistered speeches) make merchandise of you. This is an usuall shift, they parget over the nakednesse and [Page 21] deformity of their opinions, representing sometimes them as the wayes of God, sometimes themselves as the men of God; and thus simple people (Ixion like) pro Junone nubem, imbrace appearances for verities, errours for truth.

1. They represent their opinions as the wayes of God, the secrets and mysteries of Christ, (but John calls them [...], the profound deep things of Satan:) and Rev. 2. 24. thus they are as a snare on Mizpah, and a net spread upon mount Tabor. Saint Paul observes, that the worshipping of Col. 2. 18. cum 23. Angels, and such other kind of monkery, Touch not, taste not, handle not, were all perswaded under such faire pre­tences; they were doctrines of humility, doctrines of mortification, &c. But in the mean time, these false preachers, pretenders to humility, were vainly puft up in their fleshly minde, laid hold on Angels, but held not the head, &c. In the 17 ^th of the Revelation the whore hath in her hand a golden cup full of abominations and filthinesse; the cup is of gold, but the potion is of the rankest poi­son: Act. 15. Circumcision, and observation of the law is Gal. 5. pretended the way to salvation, though in truth it cut off from Christ in the notion under which it was obtru­ded; and, at best, did nothing availe unto that purpose which was pretended: This hath been the practice of hereticks, as in the Apostles times, so in after ages. This ^e Salvian observes concerning the Arians, and in gene­rall, De guber. Dei lib. 5. all hereticks; but his passage is too long to be transcribed. Thus also [...], Praefat. in Thesaur. Cyril, As strumpets paint their faces, and adorne their bodies in great­est bravery, to hide the filthi­nesse of their practices, and in­snare by their neatnesse: so hereticks shadow their destru­ctive opinions with the beauti­full veile of godlinesse, and their errours with the flowers of truth. [Page 22] [...], &c. Cyril. Epist. ad Valerian. They are in this like our Apothe­caries, they gild their pils, and make their potions sweet, they make them pleasant to the eye, and delightfull to the taste; and yet they containe such a medicine, as (not being immediately cast out) will give the patient such a purge as will clear him of faith, and peaceablenesse, and prevent for the future all danger of surfeting from the power of godlinesse. It is no new thing, that opinions of no value, if not damnable, are vended, and prevaile under the notions of free grace, or Christian liberty, Christ exalted, the kingdome of Christ, the Church way, and the like commendations: no way is more effectuall to ingage imbracement. Plutarch. in vit. Numa Pompilius pre­tends the teaching of the Nymph Aegeria for his new religion; and Turk. Hist. Mahomet, that grand impostor, if you will beleeve him, learned his Alcoran from the Angel Gabriel. The Athan. qu. ad Antio. 46. Divell was the first that ever mentioned God upon earth, and that in his temptation, when hee was acting against God: And shall it seem strange, that there are amongst us some, not Chri­stians, but sellers of Christ, vain talk­ers, soule-deceivers, that in treachery pretend the name of Christ; that speak of Christ, not that they may preach Christ, but that by their preaching they may make Christ of none effect, as was of old the com­plaint of holy [...], Ad Tral­lens. Ignatius? It is usuall with mounte­banks to proclaim the vertues of their oyles, salves, re­ceipts, &c. multitudes are drawne together, and fools buy. It is the practice of false teachers, by crying up the holinesse and excellency of their doctrine, to cause many to flock together, and to deceive the hearts of the simple.

2. They represent themselves, teachers, followers, all, un­der the notion of the most godly, holy, humble, saints, men as precious as any the earth heares, as unbiased as any at any [Page 23] time likely to be on the face of the earth; a strong induce­ment (especially if there be any shew of holinesse in their conversation) to perswade simple and well-meaning men into an approbation of their opinions. By such decei­vable pretences the Pharisees got such interest in the hearts of the people, that they were quickly credited in whatever they spake, though against King, or Priest, as saith [...], Antiq Jud. l. 3. Josephus. In the dayes of the Apostles there were some that Rev. 2. 2. said they were Jewes, and were not, but upon triall were found liars. The ministers of Satan were transformed as the ministers of righteousnesse; and how they prevailed, and what their pretences were may be conjectured by the great paines which the Apostle takes to vindicate himselfe and his ministery from their asper­sions, 1 Cor. 9. 2 Cor. 11. They were not inferiour to the chiefe Apostles, would have no pay, (Doe you not heare the language of our Sectaries?) they would preach freely, would not be burdensome, &c. Were not these singular men? Doubtlesse they did not want followers amongst such as would serve God with that which cost them nothing: But the Apostle assures us, they were deceitfull workers, and their end would be accor­ding to their works. Such as these of old were the Do­natists, of whom Contr. Parmen. Pelle ovinâ contegi vis, ut, si fieri potest, priùs te ovis mor­dentem sentiat, quàm praesentiat venien­tem? Lib. 1. Optatus, They covered themselves in sheeps cloath­ing, they were not discerned to be wolves, till their fangs were felt. No age hath afforded hereticks whose ring-leaders have not pretended to extraordinary godlinesse. It is well known to those that are versed in the writings of the Ancients, what is left recorded concerning Apolli­naris, Photinus, Nestorius, and others, the substance of which you may finde in Cont. haeres. c. 16. Vincentius Lirinensis; what of Voss. Hist. Pela. l. 1. c. 3. Pelagius, what of Orat. in obit. ante opera Ar­min. Arminius by Bertixs, what of Socinus: but, to passe over all these in silence, I shall instance onely in Arius, that grand impugner of the Deity of Christ, and impudent boaster; out of whose [Page 24] Thaleia [...], &c. Orat. 2. cont. Arian. Athanasius relates these vaine boastings: I have received my doctrine from the elect of God, men that knew God, holy men of God, such as knew how to divide the word of God aright, that had received the annointing of the spirit; of these I have received, in their steps I have walked, and for this truth have suffered many things. Surely, this is a plausible in­ducement; words are esteemed according to the estimate of the speaker. Solent isti miriones etiam de quibusdam personis ab haeresi captis, aedificari in rui­nam: quare illa vel ille fidelissimi, pru­dentissimi, & usitatissimi in Ecclesia in il­lam partem transierunt, De Praescript. contr. Haeret. cap. 3. Tertullian observes it of certain wonderers, that they were edified into errour by the ex­ample of others, men of name and note for wisdome, knowledge, usefulnesse in the Church, that had fallen into heresie: If this or that were not the truth, the way of God; how comes it to passe, that hee, or shee, such a man, and such a man of such eminent parts, gifts, profession, should be so mis-led? But, should we judge of faith by persons? or should wee not rather judge of persons by faith? 'Tis possible for Nicolas to become, not onely an heretick, but a ring-leader of a sect; 'tis possible for one to come, and say, I am Christ; 'tis possible for Simon Magus to professe himselfe the great power of God, but should all the city give heed to him? 'tis possible for [...], Epiphan. l. 2. tom. 1. contr. Cataphry. Mon­tanus to proclaim himself no Angel, no Embassadour, but the Comforter himself; should a Tertullian be sedu­ced? 'Tis a great temptation, when men that fall into errour, are in name for godlinesse: 'tis a greater, when men of strict life (as in old times) fall into errour. If we will not be mis-led, let us remember the Apostles charge; If wee; not one, but the Colledge of Apostles; not men, but if an Angel from heaven shall [Page 25] teach any other doctrine, let him be accursed. Whatever their pretences be, Diaboli filii sunt, qui homines ab Ecclesia sedu­cendo interfici­unt, Aug. cont. lit. Petil. lib. 2. c. 13. they are of their father the Divell, who, by seducing men from the Church of Christ, destroy them. I have been the longer upon this point, because it neerly concerns our selves, amongst whom a party is risen up that monopolizeth piety, pretendeth to tran­scendent holinesse; under which shew many are mis-led, many muzzled, as not willing to oppose against (as they call themselves) the godly party.

Fourthly, They use vain-glorious boastings, proclaim­ing the excellency and eminency of their knowledge, and abilities above other men. The former fair speeches were but groundlesse bragges, their opinions and con­versations are farre short of (if not contrary to) that holinesse they professe; but in this that I now speak of, their boasting hath been notorious, as if with them wisdome began to live, and should die with them; as Maximilla the prophetesse of the Montanists in Epi­phanius, Haeres. 47. Col. 2. 18. [...]. As the affecting of wisdome above what is written, and a bold intrusion into things they have not seen, hath caused many to fall from the truth to errour; so the profession of 1 Tim. 6. 21. knowledge (as the Apostle) falsely so called, and the having of the gifts and persons of men in admiration, hath 1 Cor. 4. 8. drawne many to follow their pernicious wayes: Vincent. Li­rinens. Er­ror magistri tentatio discipuli; if the master falls, the scholar stumbles. Indeed, men of parts usually broach errours, (the divell makes use of the Serpent, not of the Asse, in seducing into heresie) as being the fittest instruments to stagger the Church. Corah, Dathan, and Abiram died not alone in their transgression; they were Princes of the Congregation. But if any man shall become a Dogmatist, an asserter of strange and new opinions, hee shall be cried up by his followers as a man of parts, that they may seem to be mad with reason. This conceit that they knew and taught something which other men neither knew nor taught, [Page 26] procured scholars to seducers of old, as saith [...], De Trin. Dial. 2. Cyril. The follow­ers of Basilides in [...], Haeres. 24. Epiphanius pro­fessed themselves onely to be men, all others dogs and swine. Hieron. in Hos. 5. Semper se scire altiora jactitant, & in Ecclesiae contumeliam debacchantur (they boast al­waies of their own sublime and abstruse speculations, in comparison of which others are blind) is the observati­on of Hierome. I will conclude this with that of [...], &c. Orat. 33. Na­zianzene, concerning the boastings of Eunomius: Be it granted (saith hee) seeing you will have it so, that you are a sublime man, and tran­scend sublimity, a beholder of things that no man else sees, an hearer of things which it is not lawfull to utter; after Elias, you have been rapt up in a fiery chariot; after Moses, you have seen the face of God; after Paul, you have been ta­ken into the third heavens; but why forge you saints in one day, make them ministers, inspire them with learn­ing, &c.? This is not peculiar to the Eunomians; I would we had not some amongst our selves as vain-boast­ers, and pretenders to knowledge, that have, in their own conceit, more skill in the mystery of Christ then the Apostles, with the old hereticks: ^e Solent dicere, non Tertul. de praescr. contr. haer. c. 22. omnia Apostolos scîsse,—non omnia omnibus tradidisse, in utro (que) Christum reprehensioni subjicientes, &c. The Apostles knew not all things, taught not all things to all men (as they say;) in both which they calumniate Christ. Te fautores tui disertiorem De­mosthene, acu­tiorem Chrysip­po, sapientiorem Platone, con­tendunt, &c. E­pist. 61. ad Pammach. The favourers of John of Jerusalem were bold to assert, that he was more eloquent then Demosthenes, acute then Chrysip­pus, wise then Plato, &c. The Papists adorn some of their School-men, Doctors, with the titles Angelicall, Seraphi­call, Illuminate, Irrefragable, Resolute, Subtile, and such like. The Jesuits prevaile mightily by their impudency in boasting, as De stratagem. Jesuitarum. Alphonsus de Vargas declares concerning [Page 27] them: The Sectaries amongst us, if they doe it not in i­mitation of such worthy presidents, yet walk in the same steps; their misleaders are with them heavenly men, spi­rituall teachers, the preachers of Gospel-truths, New Te­stament-spirits, men of admirable parts, though some of them but of late commenced from the Tailors shop-board, or the Coblers stall to the ministery; men of as great abi­lities as those teachers of the law, of whom the Apostle, Not understanding what they say, nor whereof they affirme. But so much of this fourth point.

Fifthly, They use subtilty in concealing their opinions, save onely from their proselites, to whom they discover them in part, and with a reserve of changing upon fur­ther inquiry or more advantage. This was of old the pra­ctice of Basilides in Haeres. 24. [...]. Epiphanius, hee concealed his opinions from such as were able to examine them, men that had their senses exercised to discern between things that differ; but made them known to those whom hee had seduced, unto whom also hee gave in charge, [...], Id. ibid. That they should conceale these things amongst themselves, and not reveal them saving to one of a thousand, and two of ten thou­sand: that they should know all things, all men; but that no man should know them, or what they hold. It was long before the Arians discovered their ma­lice against the Deity of the Lord Jesus Christ; their quarrell (as they pretended) was onely against the word [...], as Epist. 61. ad Pammach. Hierome relates, (I pray God others, from whom no requests or engagements can draw a modell of their opinions, nihil monstri alaut, be not hatching some hatefull monster:) and when they had discovered it, they were all upon uncertainties, ever waiting for new light, Hil. ad Con­stant. Annuas atque monstruas fides decernimus, they had every yeer, every moneth a new confession, as Hilary: [Page 28] [...], De Synod. Arim. & Seleuc. They had many and diverse al­terations, being ready to change as often as they could obtaine any to hire them, any to hear them, any to lead them: they could change their opinions as often as they could get customers for new ones. Thus [...], Epist. 72. Basil assures us, that they did all things for their own profit and advantage, chan­ging, and rechanging, and professing a liberty of future changing; a course most contrary to the truth of God, (Faith is but one) to the stabilitie in the truth required in beleevers, Coloss. 2. and the manner of the orthodox, who, though never so low and little esteem­ed in the eyes of men, yet were alwayes the same, and consented not to such changes and alterations. As the Polypus hunts fishes, and takes them by the often changing of his colour; so hereticks hunt and take unstable souls by the concealing of themselves, and professed unsetlednesse in their tenents. Though much more might be said of the subtilty of hereticks, in calumniating the truth, slandering the professors of it, mingling truth with errour; yet let this suffice for the present.

The second means by which hereticks divulge their errours, is their Industry or Diligence; they are [...], not onely subtill, but industrious workers: As Sa­tan goeth up and downe like a roaring lion seeking whom hee 1 Pet. 5. may devour; so these, with the Pharisees, would com­passe sea and land to make one proselyte, creep into houses Matth. 23. to leade captive silly women: in this, like hunters, or fi­shers, whose labour is their pleasure, if they can take their prey;

Ut jugulent homines surgunt de nocte.—

There is a strange activity in these men for the spread­ing of errours: in men did I say? nay in women; the woman Jezebel taught and seduced the servants of God. It is the observation of Tertullian in his time, That [Page 29] their women were audacious even to Ipsae mulieres, quàm procaces sunt, quae audeant docere, contendere, & fortasse etiam tingere? De praescript. cap. 41. [...]. Epiphan. de Pepuzian. haeres. 49. admiration, they dared to preach, to dispute, yea possibly, to baptise. And this amongst some of them, not by in­trusion, but by permission and approbation; women were Bishops, women Elders, women in all other offices. Satan ha­ving found the usefulnesse of that sexe for seduction, upon all occasions makes use of them. Apelles dispersed Tertull. his heresie by the help of a woman, Phylumene: Mon­tanus Epiph. haer. 48. disperseth his by the help of Priscilla and Maxi­milla, two women: And have not wee made some pro­gresse, and grown up to some height in this hereticall practice? Doe not women, whom the Apostle permits not to speak in the Church, but to be in silence, (transgressing this Apostolicall precept, and forgetting the modesty and weaknesse of their sexe) presume to preach, and vent their braine-sick fancies? But I passe over this shame. Optatus could not keep silence De vestris silere quis possit? De illis quos aut factione, aut subtilitate, ut vestros face­retis, seducere potuistis; non solùm mosculi, sed etiam soeminae, de ovibus facti sunt vulpes,—post quod ad vos delapsi sunt, aut dilapsae, dolent alios ibi esse ubi nati sunt, bene stantes in lapsus suos invitant, &c. Cont. Parmen. l. 6. Vide. concerning the activity of such men and women, whom fraud or faction had adjoyned to the Do­natists, in seducing and perverting others into their own errours and schisme. Athanasius tels us what use the Arians made of women, [...], Epist. ad Solitar. [...], &c. Ibid. to ingratiate them with Princes and great men, whose favour is most desirable to them, as being most advantagious to their persons and wayes. But enough of this. Experience teacheth, that when men sleep, the enemie comes, and sowes tares a­mong the wheat, and goeth his way undiscerned. The harlots feet abide not in her house; now shee is without, now in the streets, and lieth in wait at every corner: Such is the dili­gence of Sactaries.

The second generall head, giving such successe to he­resies, [Page 30] and erroneous opinions, is taken from the people, the persons that are seduced: The prince of this world comes and findes something in them. The shaking of the glasse may raise some froth in the water, but no filth, if there be not mud in the bottome. Diseases prove in­fectious by reason of the dyscrasy of our inward tempe­rature. People are made obnoxious to seduction by two things; their simplicity, and curiosity: Of which briefly.

First, The simplicity, ignorance, ungroundednesse of the people affords great advantage to seducers. Where the foundation is not well laid, the building cannot stand long, though not medled with; but will presently fall, if the least violence be used: A people uncatechised in the principles of religion, are a facile and obvious prey to false teachers. This the Apostle hath an eye to, Chil­dren are easily tossed to and fra with every winde of doctrine; Ephes. 4. 14. as a ship on the seas, not having sufficient balast, is dri­ven with every winde, and in danger of being overturned with every wave. The simple beleeveth every word (saith Prov. 14. 15. Solomon,) but the prudent looketh well to his going. They lead captive silly women, laden with divers lusts, ever leara­ing, 2 Tim. 3. 6. but never able to come to the knowledge of the truth. Se­ducers are furnished with subtilty to deceive, and people prepared, through simplicity, to be deceived; and from simplicity it is, that subtilty prevailes. Besides, that the Scripture doth ordinarily point out ignorant and un­grounded men the object of seduction, it is observed by the Ancients; Haereses apud eos multum valent qui in fide non valent,—de quorundam infirmi­tatibus habent quod valent, nihil valentes si in bene valentem fidem incurrant, De praescript. c. 2. That heresies are strong where knowledge is weak, and prevail not so much by their own strength, as by the weaknesse of the adversary: Dispensatio ista, ac libratio prudens verbo­rum indoctos decipere potest, cautus auditor & lector citò deprehendet insidias, & cu­niculos, quibus veritas subvertitur, apertè in luce demonstrabit, Hieron. ad Pammac. Epist. 61. That all their knotty arguments, and glozing speeches may haply deceive the unlearned and i­gnorant, but a prudent and wary hea­rer will easily discern their sophistry, [Page 31] and discover the fraud by which they endeavour to under­mine the truth. Hereticall arguments are but bare preten­ces, in this resembling the spiders cob-web, that they are fit to hold the weaker Christians, whilest the stronger break away, and save themselves. And let this consideration stay us, that wee stumble not; and seducers, that they triumph not in the great defection unto severall opinions now a­mongst us. They have deceived [...], Nazian. or. 33. chil­dren, Egregiam laudem; and wee have lost [...], Athan. de incarnat. Christ. chaffe, Spolia ampla: what great prize, that a stumbling-block hath been laid before a blinde man, and hee hath stumbled at it? Cer­tainly, such are they, even children, many in yeers, most in understanding, that, amongst us, are perverted by new opinions.

Secondly, The curiosity of the people administers no small advantage to seducers. Men are not content with sound doctrine, and old truths, but, as the Athenians, spend Act. 17. 21. their time to tell or to heare some new thing: men that have itching ears heap to themselves—teachers after their own 2 Tim. 4. 3, 4. lusts, and turn away their ears from the truth, and are turned to fables, (saith S. Paul.) To be alwayes learning, is that which 2 Tim. 3. 6. betrayes silly women to be led captive by seducers: And the Apostle Peter tels us, that not onely by the lusts of the flesh, but much wantonnesse (wantonnesse of the brain) they that were clean esaped from them that live in errour, are 2 Pet. 2. 18. allured. It is a notable expression of [...], &c. De Trinit. Dial. 1. Cyril, comparing some in his time to heifers, that run at their ease, leave the herd and wholesome pa­sture, to gnaw upon briars and thorns, and so possibly catch a prick in their foot, that they never go upright after. Sure I am, it is so with many amongst us, who, in the wantonnesse of their wits, withdraw them­selves from the publicke Assemblies, from the Ministers [Page 32] whom God hath set over them, from the pastures in which they ought to feed, and betake themselves to cop­pices, to gnaw (at the best) on briars and thorns; possibly, (if I may allude to the vision of Robertus Gallus) on rocks and stones: It is no marvell if they be lean and ill liking, if many catch pricks, and come halting home. To passe from this; the Apostle, that hee might preserve in­tire in the faith, gives especiall caution against curiosity, that questions be avoided, and oppositions of science falsly so called. But of this hitherto.

The third generall head, from which the successe of heresies ariseth, is the providence of God justly permitting that it should be so:

First, as a punishment of the luke-warmnesse of men, and want of love to the truth: The sin grievous, the underva­luing of light; the punishment dreadfull, light is re­moved, darknesse sent in stead of light. God will not endure the despising of light. The Gentiles held the truth in unrighteousnesse, they delighted not to have God in their knowledge, Rom. 1. God gave them over to a reprobate sense, and when they professed wisdome, they became fools, their foolish hearts were darkened. Thus God dealt with Ahab; hee hated Micaiah, with whom the word of the Lord 2 Reg. 22. was, and cared not to hear him; the Lord therefore gives commission to a lying spirit to seduce his prophets, and prevail with him to his destruction. Thus with Israel; Prophesie not, say they (the people) to them that prophesie: They shall not prophesie, saith the Lord: but if a man walk Micah 2. 7, 12. in the spirit and lie, he shall be the prophet to this people. Thus with the Jews; They that would not receive Christ that came in his Fathers Name, will certainly receive an im­postor that comes in his own name. Thus with Christi­ans; as saith the Apostle, because they received not the love of the truth, that they might be saved; and for this cause God shall send them strong delusions, [...], the efficacy of errour, errour in the strength, that they may beleeve a lye. This sin made way for Mahumetanisme in the Ea­sterne [Page 33] Churches; Popery in the Western was the pu­nishment of this sin: God is the same still, the same in revenging his despised truth. Truth hath been preached amongst us, despised amongst us, imbraced by very few in the power, in the love of it; God revengeth it, and this revenging hand of God may be sensibly felt and di­scerned in our distractions. Was it possible that a man should burn one piece of a tree, and worship another, if God had not shut up his eyes? [...], E­piph. de Encratitis. Haeres. 47. A prudent man may see, and wonder, and be amazed at the tenents, car­riages, &c. of seducers, how in­consistent they be, how far from shew of truth, and at the great defection to them: Doubtlesse, this is none other but the hand of God upon the seduced, for their want of love to that truth which they had re­ceived.

Secondly, as a triall of those that are sound: There must 1 Cor 11. be heresies amongst you, (saith the Apostle) that the approved may be made manifest. It is the winde that discovers and severs the chaffe from the wheat. Ob hoc haereseωn non statim divinitùs era­dicantur authores, ut—unusquisque quàm tenax, & fidelis, & fixus catholicae fidei sit a­mator, appareat. Et revera, cum quaeque no­vitas ebullit, statim cernitur frumentorum gra­vitas, & levitas palearum; tunc sine magno molimine excutitur ab area, quod nullo pon­dere intra aream tenebatur, &c. Vincent. Lyrinens. cap. 25. They that are carried about with diverse and strange doctrines never had any solidity: if they had been of us, they would have continued with us. The house founded on the rock doth not fall, though the winds blow, the waters rise, and waves beat upon the house, yet is the rising of the winds, and beating of the waves upon the house, a sore tempta­tion: it had certainly fallen, had it not been founded on a rock. It was a seasonable question which our Saviour mo­ved to his disciples upon the defection of the Capernaites, Joh. 6. Will yee also go away? It was a brave resolution that Peter put on, Though all men forsake thee, yet will not I; though I die with thee, yet will I not deny thee: but hee could not [Page 34] performe it; when his Master was taken, hee followes a farre off, a praeludium to his denyall: Qui timidè confitetur, negat; when hee was in the high Priests hall, hee not onely denied, but forswore him, the knowledge of him, with execrations. The rising of heresie is a great triall, Deut. 13. 1, 2, 3, 4. The Lord your God trieth you, saith Mo­ses: the prevailing of heresie is a greater; an hard mat­ter it is to resist the sollicitations of the father of our flesh, the sonne of our loines, the wife of our bosomes, the friend whom we love as our lives: an hard matter it is to swim against the stream: hee is a souldier that stands to his arms, when some throw them down and run away, some throw them down and call for quarter, ready to take pay under the enemy. When men of name for parts, knowledge, piety, sufferings, shall desert the truth, he stands fast that doth not stagger: If Peter dis­semble, Barnabas is carried away with his dissimulation. Look to your selves, take heed lest you fall, God suffers these things for your triall: Hee suffers the evill of he­resies, that by reason of them his truth may be more cleered, his people more confirmed, hypocrites discover­ed, and shed out of the Church, and a purer body left behinde. But thus much of the reason: And let what hath been spoken suffice to be said of the Doctrinall part, That heresies, or errours in opinion, are of a spreading and destroying nature: wherein I have shewed, 1. That they eat as a Gangrene, speedily, incurably, mortally. 2. What they eat; they eat up faith, peace, piety. 3. How it comes to passe they thus eat; from hereticks, their subtilty and industry; from the people, their simplicity and curiosity; from God, his justice both to revenge the want of love to the truth, and manifest those that are approved. Now a word or two for application.

Use 1 If heresies will eat as doth a gangrene, then here is matter of mourning over the sad and diseased condition of our Churches, that have in them many gangrenes, be­cause many heresies, and all things are bending to a [Page 35] [...], (as the Chirurgians call it) the heighth of mor­tification: This is matter of lamentation, as Ezekiel speaks, and shall be for a lamentation. Jobs case, over which his friends for seven dayes wept, was not so bad as ours: his sores were boyles, ours gangrenes; his would en­dure scraping, ours will not endure touching; his body was affected, our souls. How is the faithfull City become an har­lot? How is our wine mixt with water, our silver be­come drosse? Is it nothing to you, O all ye that passe by? Was any sorrow like unto ours? But sorrow is an helplesse passion: It's for a childe to sit still and cry.

2 If heresies will eat as doth a gangrene, then here is matter of anger against Physicians of no value, that would have them, if not tolerated, connived at; if not so, yet not proceeded against with any vigour: as if (like a slight green wound) they would cure of themselves; or, if not cured, they were not dangerous: men of the tem­per [...]. Hae­res. of the Samsaeans in Epiphanius, who were neither Christians, nor Jewes, nor Gentiles, but desirous to hold faire correspondence with all religions, they were of no religion, they were yet to choose of what religion they would be. But,

3 If heresies will eat as doth a gangrene, I beseech you all that are yet sound, take heed of them: a gangrene is easier prevented, then cured; and so are heresies. Let me prevail, perswading to diligence of indeavour to stay the further spreading of this destroying maladie: Think you hear the voice of the Church like the cry of the man in the pit, Amice, vide ut me extrahas: if you love me, endea­vour to heal mee of my sores, endeavour to help me out of my errours. I shall apply this to three sorts of persons whom I see before mee; the People, the Minister, the Ma­gistrate; and in all be very short, and so conclude.

First, To the People: Dearly beloved brethren, for you the net is spread, it is for your precious souls that de­ceivers hunt, it is for your sakes that I have pitched upon these meditations; I beseech you, take notice of what a [Page 36] spreading, what a destroying nature heresies are, and keep your soules with all diligence, lest by any man, by any means you be deceived. You are fallen into dangerous times, into times of great temptation; er­rours, like a floud, come up over all their channels, goe over all their banks, overflow, goe over, and reach even unto the neck, and cover the land, as the waters the sea: And let me tell you, (what-ever some men say) they are dangerous errours, many of them razing the foundation, and drowning men in destruction and perdition; the least of them such as (if not deadly in themselves, and in their own nature) may prove deadly in their consequences and sad effects, as preparing the heart to entertaine those that are in their owne nature deadly. I beseech you therefore, as you love the Lord Jesus Christ, as you tender the everlasting salvation of your soules, watch, be carefull that no man deceive you: And that you may not be deceived, I commend (passing by many others) these three rules:

First, Adhere unto your own ministry, and wait upon them whom God in his providence hath set over your soules. The end why God hath given to his Church Pastors and Teachers, is set down by the Apostle to be, that we may be no longer children in knowledge, tossed to and Ephes. 4. 14. fro with every wind of doctrine. God will blesse and be ef­fectuall by his owne ordinance: by it he will lead in wis­dome, and in understanding. May wee not goe abroad to hear? This is besides my purpose: But why should you goe abroad to buy, when you have food at home? God hath been gracious to this City; I may speak it without arrogance, it was hardly ever better provided for; the losse of the country hath been your gain: Why should you withdraw your selves? The mothers milk is most na­turall for the infant; the sheep that wanders from the flock is in most danger of the wolfe; change of diet is not wholesome for the body; is it for the soule? An­other man may have better gifts then thy Pastour; [Page 37] can he have more love to, and care of thy soul then hee that must give an account for it? Children that often change their Masters, seldome prove good scholars; nor they solid and understanding Christians, that change their Ministers. But I will not insist on this: I am not against hearing abroad occasionally; but, for the preventing of misleading, desire to perswade the use of the publick Mini­stery, and of your own Ministers, whom God hath given you to be your guides. And let mee tell you of one great miscarriage, and not the least cause of so much defection; it is this, The people are so strange from their Ministers, from private conference, communicating their feares, their doubts, their temptations, asking advice and counsell of them, at whose mouthes they should enquire the law: they bury all in their own bosomes to their great disturbance, or ask of others, who seduce them by mis-information. To passe from this, if any of you be mislead, yee have the means to prevent it, your bloud will be upon your own heads. If a virgin betrothed to an husband was ravished Deut. 22. 23. in the city, not only hee that ravished her, but she her self should die; she cried not out that she might have been hol­pen: if she was ravished in the field, shee was not to die, because no help was neer; but he that ravished her was to die. Beloved, you are espoused to Jesus Christ as a 2 Cor. 11. chaste virgin, [...], &c. Cyril. de ador. in spir. & verit. l. 8. seducers are your adulterers, they corrupt you from the simplicity that is in Christ; if this be done in the city, i. e. in the Church of God, in the City of Christ, where Ministers reside that may succour you when assaulted, your bloud will be upon your own heads, you cried not out for help, you betrayed your chastity to the lust of your ravisher. People that sit in darknesse, where are no Mi­sters, if they fall, may be excused à tanto; they had none [Page 38] to help them: but your bloud will be upon your heads.

Secondly, Try all things: This is the counsell of Saint John, Beleeve not every spirit, but try the spirits whether they 1 Joh. 4. 1. be of God or no, for many false prophets are come into the world. Try all things, (saith S. Paul) and hold fast that which is good. 1 Thess. 5. 17. Farre be it from Christians, that they should be the scho­lars of Apelles or Papists, [...]. Euseb lib. 5. 12. not at all to search the Scri­pture; like infants, to gape and swallow what-ever the nurse puts into their mouthes. Consider that notable speech of Athanasius to this pur­pose, [...], &c. Tom. 2. p. 325. Shall I beleeve unreaso­nably? Shall I not search what is possible, or profitable, or comely, or pleasing to God, a­greeable to nature, consonant to truth, &c? This hath been the sole and adequate originall of all errour to those that have been deceived. Many want will to doe it, they will not take so much pains, and what needs so much adoe? they (we hear) are honest, godly, &c. But would you not tell mony after them, and weigh gold? and will you take doctrine upon trust without triall? May not every man deceive, and be deceived? Is there not danger in being de­ceived? Should your faith be built upon man? Many pre­tend they want skill, they cannot do it: The most filly creature hath so much from the instinct of nature, as to be able to know wholesome food, if it be well; and some of them their physick, if they be sick: and art thou a man, a Christian, a professour, a forward one, unable to discern between light and darknesse? To what purpose serves the annointing which we have of God, but to inform 1 John 2. and teach us concerning those that seduce us? [...]; Ignat. ad Ephes. Why are wee not wise, seeing wee have understanding? Why re­maine wee ignorant, that are taught of God? Why neglect we the gift bestowed on us, [Page 39] and perish like fooles? [...], Clem. Alex. Strom. lib. 7. Wari­nesse is not required in any thing more then in matters of religion: Some errors are so like truth, that they can hardly be discerned: All desire to walk under the veile of truth; have your eyes in your heads, that you be not deceived. It is besides my purpose to lay down cautions in triall, rules of triall; I onely assure you, as In compendio est apud religiosas mentes & simplices & errorem deponere, & invenire, atque eruere veritatem; nam si ad divinae traditio­nis caput atque originem re [...]ertamur, cessat error humanus, Cypr. ad Pompei. contr. lit. Ste­phan. Epist. 74. Cyprian did another, It is not an hard matter for godly and sincere people to escape out of the snares of errour, and to find out, and to discover truth. If they bring all things to the touch-stone of the Scripture by an impartiall and unpreju­diced triall, errour will be dispersed, as mists are dissipa­ted by the beams of the Sun.

Thirdly, Avoid those that are erroneous, their congre­gationall meetings, and, as much as may be, their personall converse. In times of infection men doe not onely make use of antidotes, but with all care shun places and persons that are infected, that they may prevent the danger of in­fection: the like caution is in this case commended; I Rom. 16. 17. beseech you, brethren (saith S. Paul) mark those which cause divisions and offences, contrary to the doctrine which you have received, and avoid them. And S. John, If there come any un­to 2 John 10. you, and bring not this doctrine, receive him not into your house, nor bid him God speed. If with one called a brother, being a fornicator,—a railer,—we must not eat; how ought wee to shun such as adulterate the word of God, and blaspheme the truth? How [...], Ignat. ad Smyrn. come­ly is it not only to abstain from such things, both the private and publick discourse of them, but to shun the authours of infamous heresies and sects, as the originall of all mischiefe? St. John Niceph. l. 4. would not endure the company of Cerinthus [Page 40] in the bath: Policarp abhorred conference with Marci­an, as the first-born of the divell: Athan. in vit. Antonius detested all communion with such as had corrupted the faith, and divided the Church: the Christians in the dayes of Basil [...], Bas. Epist. 69., when Arianisme had so prevailed, shunned their meeting houses, as the Schooles of errour; and is there not reason for it? Consider those laid down by the A­postles: First, Such (whatsoever their pretences be) serve not the Lord Jesus Christ, but their own bellies; they sin not of ignorance, or being deceived, but knowingly: to adhere to them, is to desert Christ. They sin to serve their bellies, as [...]. Theophylact upon the place. Every heresie hath its originall to be subservient to some lust; and should not a brother of Christ blush to make such a servant to his own belly his master? Secondly, with fair speeches—they deceive the hearts of the simple: there is much danger of infection; Can a man touch pitch, and not be defiled? Can he carry coals of fire in his bosome, and not be burnt? May not Satan seise upon thee, finding thee amongst his own, as upon the woman in the Tert. de spect. cap. 26. The­atre? Thirdly, Hee that bids him God speed, is partaker of all his evill works: thy sitting and eating in an idols temple may be a snare and scandall to thy weak brother, may be an incouragement unto sectaries, &c. Thou maist bring upon thy head the guilt of blasphemies, the bloud of soules. Shall I adde one reason more? Thou maist possibly perish with them. I have often thought of the speech of [...], Ad Philadelph. Ignatius, They that adhere to such as adhere not to truth, shall not inherit the king­dome of God: they that depart not from false teachers, shall be condemned unto hell. Hee that would not be drawn away with the wicked, and the wor­kers of iniquity unto perdition, as David prayes, must Psal. 28. 3. [Page 41] learn to hate the congregation of evill doers, as David Psal. 26. 4. pleads. There's reason enough to disswade from their meetings: Dubitas illo momento quo in Diaboli ec­clesia fueris, omnes Angelos prospicere de coelo, & singulos denotare, quis blasphemiam dixe­rit, & quis audierit? quis linguam, quis au­res Diabolo adversùs Deum administraverit? Tertull. ib. cap. 27. Do not the Angels, think you, look from heaven? Do they not observe who speak blas­phemy, and who hear it? who lend the Divell their tongues against God, and who their ears? May I not conclude this with the Prophet, Though thou Is­rael Hos. 4. 15. play the harlot, let not Judah offend, and come not yee unto Gilgal, neither go up to Beth-aven? [...], Ignat. ad Trallens. A­void Atheisticall heresies, they are the inventions of the Divell; such fruit, whosoever tasteth of, shall die, not a temporall, but an eternal death. I presse this upon you, not for your selves onely, but your families, your wives, children, and servants, for whom you are responsible. It was Joshua's resolution, I and my house will serve the Lord: the elect Ladies comfort, that her children were walking in the truth: You would restrain them from taverns, brothel-houses, stage-playes; re­strain them from these meetings, of which I may say, as [...], &c. O­rat. 2. contr. Jud. tom. 6. Chrysostome of the Synagogues of the Jewes, they are some of them worse, the dens of theeves, the Divels meeting-houses: therefore betray not their salvation. Thus you have directions for the people to prevent the spreading of this gangrene: But O, how are they neglected! The publick ministery is forsaken, opinions imbraced for truth, not onely before they be tried, but before they be declared what they be: the in­considerate people flock to the meeting-houses of Secta­ries, as swarmes of flies (if it may not be offensive to use the similitude of Plutarch) in an hot summers day, to a gall'd back, thence to suck out filth and corruption. And is it a wonder that errours prevaile? But of this hitherto.

Secondly, To you, my brethren in the Ministery, I de­sire to speak something, and to my self: God expects at our hands, as officers in the Church, that wee endeavour with all our gifts, all our power (which he hath given us for edification, and not for destruction) not only to prevent the spreading, but (if it be possible) the being of heresies: And to this purpose it is required,

First, That heresies be discovered, that hereticks by sound doctrine be convinced: As a word, an erroneous word ma­keth the wound, [Their word doth eat as doth a canker;] so a word, a sound word doth make the cure, [ [...].] The way to stop the further proceedings of seducers, is to make their folly manifest to all men: And 2 Tim. 3. 9. to this purpose God requires of Ministers, not onely to teach the ignorant, but to convince gainsayers. Other men of abilities may do it ex charitate, you must do it ex officio: God hath made you watchmen, not onely to warn, when grievous wolves from without make havock of the flock; but then to take heed, when subtil foxes from within teach [...], crooked and perverse things, to draw disciples after them. God hath left unto all men the judge­ment of discretion, to you is committed the judgement of direction; every man is bound to see for himself, you are commanded to see for others: The commission of the Mi­nister is, They shall teach my people the difference between the Eze. 44. 23, 24. holy and profane, and cause men to discern between the unclean and the clean. And in controversie they shall stand in judge­ment, and they shall judge it according to my judgements; and they shall keep my lawes, and my statutes in all mine assemblies, and they shall hallow my Sabbaths. And it is the direction of the Apostle, that the spirits of the Prophets be subject to 1 Cor. 14. 32. the Prophets. The declaration of what is hereticall, what orthodox; what is lawfull, what scandalous, belongs to you: you will be found as guilty of violating the law, and profaning the holy things of God, if you put not this Eze. 22. 25, 26. difference, as others if they confound them. This is the Scripture way: The Angel of the Church of Ephesus is [Page 43] commended, Thou hast tried them which say they are Apostles, Rev. 2. 2. and are not, and hast found them liars. Paul and Barnabas had Acts 15. 2. great dissention and disputation with them that corrupted the doctrine of the Gospel in Antioch. This hath been the way of the Churches of Christ in all ages: the Ministers have been imployed severally, and in Councels, in the dis­covery and confutation of all errours that have arisen. This truth is so notorious to all that have had the least acquaintance with Antiquity, that it would be lost labour, and time mis-spent to prove it: the writings of the Fa­thers, the histories of the Councels bear ample testimony to it, being for the most part taken up with this occasion. Let him that hath a desire, read Ambrose in his 32. Epistle to the younger Valentinian, and in his 33. Epistle ad soro­rem. This is our duty in the behalf of our people, as [...]. Orat. 40. Na­zianzene said sometimes to his, Leave the battell to me; Let me build the ship, do thou sail in it; Let the fight be mine, thine the victory; Let me grapple with the adversary, be thou in peace. O that in these times of defection we all of us had hearts to dis­charge in this particular our duties; which we have never discharged, till such time as we have discovered and con­vinced errours, and that boldly, plainly, fully, and with authority: and in Baldu. de ca­si. lib. 4. cas. 2. cap. 7. some cases erroneous persons, that the people may know of whom to beware, as our Apostle, Of whom is Hymeneus and Philetus. I know this duty of a Minister is not more neglected then decried: What needs so much fire? Can you not preach Christ, faith, and repen­tance, and let these points in controversie alone? Do not they preach Christ that discover errours? Did not the Apostle to the Galatians preach Christ? Is it not time to speak, when, under a pretence of preaching Christ, Christ is almost preached out of the Church? This much com­mended Moderation, in which many forbear this duty, is no other then the old shift of Auxentius, Ursacius, Valens, and other debauched Arians in the Councell of Arimi­num, [Page 44] revived of late by Papists in Germany, Arminians in Holland, Prelates in England, who found the silencing of disputes the most efficacious and plausible way to advance their designes. I desire wee may strengthen our selves a­gainst all temptations in this kind, with such like conside­rations as [...], &c. tom. 2. Conc. ap. Bin. Conc. Ephes. part. 3. Cyril sometimes did: O man, there will be no excuse for thy silence, for thy moderation; thou stand­est guilty by reason of it before God and man, &c. But verbum sapienti. I passe from this to a second duty.

Secondly, That hereticks be censured, and by the sword of discipline cut off, that they have their mouthes stopped. In the former was exercised the power of order; in this, the power of jurisdiction. By whose hands this sword should be wielded, I stand not to dispute; but sure I am, wielded it ought to be, and in this case drawn forth by some hands. Timothy was left at Ephesus, to charge some men to teach no 1 Tim. 1. 3. other doctrine: and Titus receives it in commission, to reject Tit. 3. 8. an heretick after the first and second admonition: Christ blames the Angels of the Churches in Pergamus and Thya­tira, Rev. 2. 14, 20. that they suffered such as held the doctrine of Balaam, and the woman Jezebel—to teach, and seduce his servants. This was the medicine which Paul applies to Hymeneus and Alexander; he delivered them over to Satan, that they might learn not to blaspheme: Satan teaches to blaspheme; but the delivering over unto Satan, teacheth not to blaspheme. The sharpest censures in the Church are of a curing na­ture; the wounds, not of an enemy, but of a Physician: the casting out of an heretick is either healing to the per­son cast out, or preventing infection to the people. It hath been the ultimum remedium in the purest ages of the Church: instances I might give; I content my self with one, and that in an ill time of the Church for the orthodox. The Fathers assembled at [...]. Apud Athan. Epist. de Syn. Arim. Ariminum unanimously deposed Ursacius, Valens, and some others (though upheld by the power and favour of the Emperor Con­stantius) that the Christian faith might remain in peace, [Page 45] and intire: and this advice gives [...], &c. Orat. 27. Nazienzene, Let them be cast out as the pests of the Church, and the poisoners of truth.

But this may seem to some an hard sentence, to others an unprofitable course. Say some, Will you have good, holy, learned, painfull, useful men cast out of the Church? Say others, What will it avail? they separate from you, they have already renounced their ministery, deserted their stations, imbodied themselves in another way, they will not care for your censures.

The Apostle answers both these objections Tit. 3. 9. To the first, saith he, Reject him that is an heretick, knowing that such a one is subverted, [...], hath the fairest side outward: (the word is a metaphor drawn from foule lin­nen, as Favorinus, the foul side turned inward) as if hee should have said, Such a man, whatever shews he makes, is a naughty man: He that consents not to wholesome words, the 1 Tim. 6. 3. words of our Lord Jesus Christ, and to the doctrine which is according to godlinesse, he is proud, knowing nothing, saith the Apostle. If you look to the outside, you see the cloathing of a sheep; if you could look to the inside, you should see the ravening of a wolfe: the outside of the sepulchre is painted, the inside is filth and rottennesse: possibly we may have high thoughts of truth-corrupters, but God hath not, the primitive Church had not: They none of them are better then [...]. Ad Philad. pyramides, or sepulchres of the dead, that have written upon them the names of dead men: Their opinions, their incorrigibleness in their opinions, is a plain manifestation of the rottenness of their hearts; which if you could discern, you would never think it strange that the Apostle commands such men to be reje­cted. The skilfull Chirurgian fals to cutting and searing, so soon as the gangrene begins to appear; a little delay may endanger the life, the whole will not be preserved but by the losse of a part: heresies are a gangrene (a lepro­sie in the head) they may endanger the body, the Church; there is no other ecclesiasticall way to prevent it, if once [Page 46] come to this height, but rejecting; and this possibly may not only preserve the body, but recover the member. And thus much for the first branch.

To the second, They have cast out themselves, &c. Re­ject him, saith the Apostle, he is condemned of himselfe; it is self-guiltinesse that perswades separation: If such men have passed a sentence against themselves really, that they are unworthy of the communion of faints, the fellowship of the Church, the kingdome of heaven; confirm their sentence, cast them out judicially, let them bear that neces­sarily, which they have chosen voluntarily to undergoe. Though that be true which Quos omnes manifestum est à semetipsis dam­natos esse, & an­te diem judicii inexcusabilem sententiam in se­metipsos dixisse, &c. Epist. 75. Firmilianus hath in his E­pistle to Cyprian, It is manifest, that they are all condemned of themselves, and have passed against themselves a dread­full sentence before the day of judgement: yet possibly the lenity of the Church, waiting with patience, and seeking with clemency to gain these men, may hide it from their eyes, and beget such high thoughts as in the Donatists of old, Si malè facimus, quare nos quaeritis? If we be so bad as you pretend, why do you forbear us, why do you court us, why do you seek our communion? Non quaeruntur nisi qui perie­runt:—Posset & illa ovis tam absurde pastori dicere, Si malè facio quòd à grege aberro, quare me quaeris? non intelligens quare se putat non esse quaerendam, hanc esse unā causam quare quaeratur.—Quae­rimus ergo vos ut inveniamus; tantum enim vos diligimus ut vivatis, quantum vestrum errorem odimus ut intereat, qui vos perdit, Cont. lit. Petil. l. 2. c. 37. Austin gives to this a satisfactory answer: Nothing is sought which was not lost; Should a wandring sheep say to the shepherd, If I do ill to wander, why doe you seek me?—Wee seek them that we may finde them, that they may live; our love to their persons being as great as our hatred of their errours. But seeing pa­tience and lenity may be made advantage of to the fomen­ting of obstinacy in some, and insnaring of others; the re­jecting of such men (as have abused lenity) from the com­munion of the Church, may be, by the blessing of God, a great means to open their eyes, to stay others that waver, at least, to free the Church from the guilt of bloud, the bloud of souls. How lightly soever some men speak or think of the censures of the Church, yet are they ratified [Page 47] by Christ in heaven; and a dreadfull thing it is to be condemned by the judgement of the Church.

Thus much of the second ecclesiasticall course to be ta­ken for the suppressing, or staying the progresse of heresie. I confesse, it is a point finds opposition, and from such as it ought not: some teaching, that there is no intrinsecall power in the Church for suppressing heresie and schisme. Did the Apostles exercise none? Was there none in the Church for 300 yeers after Christ? Did they usurp what they exercised? If not, who took away from the Church the power sometimes exercised, never usurped? Others say, Doctrine is the most effectuall way to root out here­sie. That hereticks should be convinced by sound doctrine, hath been already declared: whether doctrine be the only or most effectuall way to root it out, I will not dispute: (I hate so to compare doctrine and discipline, as the Prela­ticall party of late did preaching and prayer; so to advance the one, as to bring the other into dis-respect) only I say, that discipline hath been very useful and effectuall to pre­vent the rising of heresies, as in the Church of Scotland; to suppresse their growth, as in the Church of Holland: to give instance neerer home, England is sensible of the good of discipline: In eighty yeers there did not arise a­mongst us so many horrid opinions and blasphemous he­resies under Episcopacy, (a Government decryed as Anti­christian) as have risen in these few yeers, since we have been without Government: and in those daies the errours that were, walked in darknesse; but in ours, they out-face the Sun. Why do all our Sectaries oppose the establishing of Government? Would the wolves so earnestly desire the putting away of the dogs, were they not the fafety of the flock? But, as I said, I will not dispute.

Lastly, (that I may speak something also to you, Right Honourable, and the residue, unto whose care the Govern­ment of this great City is, by the providence of the Al­mighty, committed) God expects it at the hand of the Magistrate, that he should put forth all that power with [Page 48] which he is invested from on high, for the suppression of heresies and schismes in the Church, and the cure of this spreading canker. I know, that in this scepticall time it is questioned by nullifidians, as most other truths are, whe­ther the Magistrate hath any calling to intermeddle in matters of religion: or if in matters of religion, whether in matters of opinion. I will not meddle much with di­sputes in this question. It is confessed by all, that the Ma­gistrates, the Kings of Judah, did intermeddle for the abo­lishing of errours, and reformation of the Church: Why may not Christian Magistrates walk in their steps? Be­cause, say some, they were types, their actions in this point M. S. to A. S. typicall. But this is said, not proved. Because they med­dled only with Idolaters for idolatry, not Sectaries for opinions. Where is it read that they punished Pharisees, Sadduces, Esseans? Where is it read, that there were any such Sectaries in Judah, till the Scepter was departed? We read the Law, that not only the Prophet that spake in the Deut. 18. 20. name of another god, but the Prophet that presumed to speak in the Name of the true God, a word which he had not commanded, should die: the false, or lying prophet, was guilty of death, as well as the idolatrous prophet: And quaere, Was not Jeremy questioned upon this law? Where in all the New Jer. 26. Testament hath the Magistrate power given him against heresies and schisms? Where hath he power given him a­gainst adulteries and murthers? Speak out, Socinian: take away all Magistracy; if thou leavest him in his Vice-gerentship to God, as his minister, a revenger, to execute wrath upon him that doth evill, thou wilt never be exempted from the edge of his sword, till thou canst prove heresies good; and that thou maist do, when thou canst prove Gal. 5. 19, 20. 2 Joh. 11. Rev. 2. 15. to be no Scripture. I know divers Treatises have been published against this power of the Magistrate, which this time, this place permit not to examine: if God permit, the weaknesse of them shall be in another manner discovered. For the present I lay down these three Propositions.

First, There was never in the world any godly Emperor or King that can be produced, but thought the care of reli­gion did appertain to him, that it was his duty to suppress idolatries, heresies, schisms, and accordingly hath been act­ing, more or lesse, to this purpose. That this care lay upon the Kings of Judah, is confessed: what Christian Empe­rors have done, would be too long to relate. The first that ever was, gave this in charge to his deputies, That above Hujus rei potis­simum compe­tentem curam gerant, Euseb. l. 10. c. 6. all other things, they should have this in especiall care, that the people, members of the orthodox Churches, should not be corrupted with schismaticall or hereticall opinions; but that they that did designe such a mischief, should be severely punished. His godly successours walk­ed in his steps.

Secondly, That those Emperors and Kings who are recorded voluntarily to have tolerated all religions, or carelesly to have neglected the growth of heresies, and schisms in the Church, have been, the former, Apostates, Atheists, Hereticks; the later branded for their neglect. It would be too long to instance in particulars: The first that ever did it (after Constantine) was Julian, infamous for his Ex famulo Dei factus est minister inimici, Aposta­tam se suis edictis testatus est.—Ire prae­cepit voto suo, quos intellexerat ad destruendam pacem cum furore venturos esse. Erubescite, si ullus est pudor. Eâdem voce vobis libertas est reddita, quâ voce idolorum patefieri jussa sunt templa, Op­tat. cont. Parm. l. 2. apostacie; of a profes­sed Christian, he degenerated into a reall Pagan, and gave a toleration to Sectaries, that he might disturb the peace of the Church, and overthrow Christianity.

Thirdly, Never did any orthodox Divine constantly deny this power to the Magistrate, or plead for a tolerati­on of all sects. Indeed Retract. l. 2. cap. 5. Austin was for a time of this opi­nion, that none ought to be compelled to the faith; but he retracted it. And [...], Epist. 77. Olymp. Nazianzene was sometimes too indul­gent to the Apollinarians, but confesseth, that he was i­gnorantly so, not knowing that hee had almost undone both them and the Church by his unseasonable philoso­phie; [Page 50] for, as Solomon, A servant will not be corrected with words. But no more of these at this time.

If any man ask, What hath the Magistrate done for the suppressing of heresies? I answer, A learned Knight hath written a The primi­tive practice. Treatise upon this subject, in the fifth Section of which, he tels us, that the Magistrate hath made use of banishment, imprisonment, fining: to this purpose he makes mention also out of Severus, of one Priscillianus put to death; which act, saith he, the Church was offended at: Possibly the Church might be offended at the manner of the doing, but, I think, hardly at the deed it self; both be­cause Epist. 93. Leo, who lived not long after that time, expresly commends the fact, and Quasi in vindictam Dei nullus mereatur occidi. Nemo erat laedendus ab operariis unitatis, sed nec ab episcopis mandata divina contemni debuerant.—Si occidi malum est, mali sui ipsi sunt causa, &c. Vide lib 3. cont. Parmen. Opta­tus, who lived in the same time, justifies the practice of putting Schismaticks to death: unto whom I might adde Augustine in divers places; and De ador. in spirit. & verit. lib. 8. Cyril of Alexandria, who taught, that hereticks, that steal away and make merchandize of the souls of men, might with as much reason be put to death, as those under the law, that were found stealing of men, and selling them, Exod. 21. 16. And Theodosius made a law, that whosoever rebaptized any one baptized in the Church, should die, and in some cases the party rebaptized also. But of this more will be said, if God permit, in an­other way.

Besides these courses acknowledged by that learned Knight, there was also great care taken for the suppressing of the writings of hereticks, which were by the imperiall lawes Sez. l. 1. c. 20. condemned to the fire, [...], Niceph. ecel. hist. l. 8. c. 25. and that upon pain of death, to be without mercy or delay inflicted on whomsoever should be found to conceal any of these writings: so great zeale there was to remove the very memory of he­resies. There was no lesse diligence and severity used to prohibit the meetings of hereticks, it being by law forbid­den [Page 51] them Euseb. de vit. Const. l. 3. c. 63. to assemble together publickly or privately; their publick places were commanded to be thrown down by Constantine. Theodoret. Eccl. hist. li. 5. c. 2. Hee that entertained them in his house privately, if the owner of the house, forfeited it; if the te­nant, without the consent of the owner, he forfeited 10. 1. in gold; if not worth so much, and a free-man, he lost his Cod. de sum. Trin. l. 2. liberty, and was made a slave; if a servant, he was beaten with clubs: And all this reaches not so far as the Scri­pture commands, and practices; where such places, and not only such, but the dwelling houses of such as spake evill of the God of Israel, were pulled down, and imployed to an un­clean use. I could tel you upon what grounds the Naz. Or. 46. Fathers pressed these laws, but I reserve them for another occasion.

But our pleaders for toleration against the Magistrates power, object, some of them, that such severity will be a let and hindrance to the Churches growth. Ought not the Church to grow? It ought to grow, but not into a mon­ster. We would have our children grow, we would not have them have new members: Si quidem ad profectum perti­net ut in semet­ipsa unaquaeque res amplificetur, &c. Vincent. Lirinens. cont. haeres. c. 28. We would have faith grow, but we would not have a new faith. Tert. de prae­script. c. 8. It is one pro­perty of true faith, to beleeve, that nothing else is to be beleeved. Others, that these courses will not suppresse he­resies, but rather spread them. Indeed, truth wil not be sup­pressed by opposition, but errours will. By the laws of the Emperours put in execution, many of the ancient heresies were destroyed, if ye will beleeve [...], Lib. 8. cap. 52. Sozom. ubi su­pra. Nicephorus and other Historians. Most of them plead the severe judgements of God against the persecuters of the saints. Who denies it? but are hereticks saints? Whether God be pleased or dis­pleased with toleration of errours, if it may be concluded from the acts of his providence towards those that have tolerated, or not tolerated divers religions, I shall desire them to compare his dealings with Constantine the Great, and Theodosius the Great, who, of all the Christian Empe­rors, were the most zealous in suppressing Sectaries, and the most prosperous both in peace and war; and his deal­ings with Julian, Valens, or the Valentinians, that were [Page 52] most indulgent to Sectaries: and then let them tell mee with whom God is best pleased. All cry out, Persecution, persecution. But that suffering which is not for righteous­nesse sake, is not persecution: If you suffer for your faults,—what thank have you, though you bear it patiently? But would these men be thought to deny all power to the Ma­gistrate in suppressing heresies? By no means: the Magi­strate (say they) may deny such as are erroneous, places of trust, places of honour, places of profit; he may discounte­nance them, &c. My Lord, this (it is confessed on all hands) you may do, you need not fear ye sin in doing this: Let this be done, let Sectaries be discountenanced, let here­ticks be denyed places of trust, honour, profit, and you shall have few false prophets; for they, saith the Apostle, teach things which they ought not, for filthy lucre sake. I will Tit. 1. 9. conclude in one word: It hath pleased God to stirre up your hearts (I speak of the honourable court of Common-Councell) to be active for the settlement of Government, and suppression of sects: For what you have done, I blesse God, and beseech you not to be weary of well-doing, but proceed in the work undertaken. I might urge you by the bond of the Covenant, which we have all taken, and you have lately renewed: I might tell you, It will never be a­ny grief of heart, to have owned the cause of God in evill times, and to have kept your hands clean from the bloud of soules: I only say, It was the glory of Constantine, that he had freed the Empire from tyranny, the Church from here­sie. O that the same might be this Cities glory. You are famous over Christendome, and shall be to all ages, that you have not spared estates or lives to deliver the King­dome from oppression: presse hard on, that you may have in­terest in this glory, to have delivered the Church from con­fusion. Which that you may doe, let us pray, &c.