THE Gospell had no sooner ascended the Horizon of the Gentiles, and dis­pel'd that universall shade wherein they had been benighted, but the De­vill erected his factories in those new discoveries to intercept the trade of truth, therefore [Page 2] is our Apostle in many of his Epistles, so much in fortifying beleevers against the impressions of sedu­cing teachers, and the hystorie of Fatemur qui­dem novas quasdam & antea non au [...]i­tas [...]ectas, Anabaptistas▪ Li­ber [...]inos, Men­nonios Zwenk­ [...]el [...]l [...]anos sta­tim ad exortum Evangelij ex [...]ir [...]sse, Ju [...]l Apol. Eccle. Anglicanae. Vide Sl [...]ida­num in com­mentarijs. Luthers time doth witnesse also that it is the lot of reformations while they are greene and recent, to be infested with such sects and doctrines as haply were never before heard of, and therefore it concernes all to be carefull what money they take when the markets are so full of adulterate coyne, and to be armed against the scandall thence arising, as if the truth was the mo­ther of such monsters which are none of hers, but are laid at her doore to bring her into discredit; we must expect no lesse, nay haply we have hereby an argu­ment that the truth is at the threshold, for it is not or­dinary that tares grow any where but in the wheate field. The Text too fitly serves our own meridian, being purposely chosen to give antidote against the infection of seducing teachers.

Whether the word Henceforth doe look back to the time past, and imply that the Ephesians had been like children tossed to and fro, as is generally conceived by the [...], Chrysost. Theophilact. Oecumenius, &c. Greeke expositors and others, I shall neither enquire nor insist upon it, but shall take it as a result from what the Apostle had said in the beginning of the Chapter, where having in the 4, 5, 6, verses, na­med seven ones, one body and one spirit, one hope of your calling, one Lord, one faith, one baptisme, one God and Father of all, wherein the Ephesians and all be­leevers are concenterated. He passeth on and touch­eth upon gifts and ministeries given to the Church by Jesus Christ, sitting at the right-hand of God; in which forme of expression he seemes to allude to [Page 3] the As he doth elsewhere, viz. Luk. 2. 15. and to the Olympick ex­ercis [...]s, 1 Cor. 9. 24, 25, &c. & alibi. Romans in their tryumphs, wherein the Con­querour having the glorious Captaines at his Cha­riot, scattered his munificence in congiaries and do­natives to the souldiery and people, for so our Sa­viour ascended up on high, and led captivity captive, and gave gifts to men; and what are those gifts which might become the magnificence of a Conquerour so triumphant? are they not ministeries? ver. 12. He gave some Apostles, and some Prophets, and some Evan­gelists, and some Pa [...]ours and Teachers, a royall dona­tive given in the day of his triumph: but the use and end whereunto these ministeries are subservient and instrumentall addes value to them, as it is set forth, ver. 12, 13, 14, 15. For the perfecting of the Saints, &c. That we henceforth be no more children.

In the Text you have A Character, and An Antidote. The character is of 2. sorts of persons The Seduced, The Seducer.

The Seduced are called children tossed to and fro, and carried about with every wind of doctrine.

The Seducers are said to be sleighty, crafty, and to have their artifices, methods, stratagems of decei­ving, by the sleight of men and cunning craftinesse, whereby they lye in wait to deceive.

The Antidote or preservative is two-fold;

1. The Ministery which Christ hath given to his Church, He gave some Apostles, &c. That henceforth we be no more children, &c. for the salt ( yee are saith Christ, the salt of the earth) serves to preserve the people from being flye-blowne with every [Page 4] corrupt doctrine unto putrefaction.

2. The holding fast of the substance and vitals of practick godlinesse, ver 15. Following the truth in love, grow up in all things into him which is the Head even Christ. The fortifying of the vitalls is a repercus­sive to all infections from the stinking breath of a currupt teacher.

I shall open each part of the Text as I come to it, And first the character or description of the Sedu­ced, or of them that are unstable; for there is no doubt but the Apostle intends to descypher insta­bility and fluctuancy by these words, Children tossed to and fro, and carried about with every wind of do­ctrine; which is a sentence (as every eye may see) carried on in metaphors and figurative expressions, only some criticks might haply aske what decorum of speech there is in children tossed to and fro and carried about with winds? for had it not been more congruity to have said waves tossed to and fro, or cloudes carried about, than children? but we must not teach the Spirit of God to speake, the▪ sence is obvious and proper; for the better rendering whereof we may consider;

1. By what name unstable people are called, children.

2. How their instability is expressed, Tossed to and fro and carried about.

3. What cause there is of it, Every wind of do­ctrine.

1. For the first, They are children [...] are syno­nymi [...]s, 1 Cor. 14. [...]0. with Heb. 5. 13. & alibi., so called, not in respect of age, but of knowledge and understan­ding, 1 Cor. 14. 20. be not children [...] in under­standing, [Page 5] but be men: Where [...] perfect and ripe And so [...] in veteri Te­stamento. Isa. 3. 4. Prov. 19. [...]5. Ec [...]l [...]s. 10. [...]8. & alibi. men of knowledge are opposed to children, that is, ungrounded and unskilfull ones, unskilfull in the word of righteousnesse, for he is a babe, Heb. 5. 13. Such babes the Apostle calls carnall, though they be in Christ, 1 Cor. 3▪ 1, 2, 3. and opposeth them to spiri­rituall, that is perfect or ripe of knowledge and judge­ment; and you may see that such men, that are shal­low and unballast with knowledge, are easily car­ried into envying, strife, factions, one crying up Paul, another Apollo, ver. 4. yea they become the certaine prey of Sectaries and seducers, made prize of by them, as the [...], Col. 2. 8. word signifies, Col, 2. 8.

2. For the second, their instability is expressed in two [...]. metaphors, tossed to and fro, and carried a­bout; the former is drawn from a wave of the sea (for [...] is a wave) and so it denotes an uncertaine man that fluctuates in opinion, and is explained to the full, Iames 1. 6. a wavering man is like a wave of the sea, driven with the wind and tossed. The latter from a light cloud swimming in the ayre, carried about in a circle having no weight in it, and may well be ex­pounded by that of Iude ver. 12. clouds without water carried about. Nor wave nor cloud have any consi­stence, but are alwayes in motion if any wind be stir­ring, you shall in vaine look to find them anon where you see them now.

3. For the third, The cause of this instability is every wind of doctrine, there are winds of persecution that overthrow the house upon the sand, and there are winds of doctrine that tosse to and fro these chil­dren. Scripture mentions chaffe and stubble driven [Page 6] with wind, the reed shaken with the wind, the wave, the cloud tossed and carried by the wind. It is because we have no weight in our selves, nor so­lid principles, that the wind hath power over us; they are light things and moveable, that are at the command of every wind: when the Apostle saith wind of doctrine, he implies that there is no solidity; and when he saith every wind, he implies that there may be contrariety in those doctrins to one another, and yet every one tosses some waves to and fro, and carries some cloudes about, nay the very same cloud that is now carried one way, is anon carried ano­ther; and what a miserable passe is he at, whose Religion consists in some empty opinion, and is but thereof tenant at curtesie to the next wind that blowes, being carried about with every Heinsiu [...] ex­er [...]. [...]u [...] doctrina [...]d [...]es [...]ta [...]ilis. change or novelty of doctrine. There are others that are un­stable, not for want of principles and knowledge, but rather want of a good by as of sincerity for God; being carried about too, but it is by their Interests and ends, whereby they are off and on, up and downe as the sent lies, and as the game which they hunt doth lead them, with these I have not much to doe at this time.

Having thus opened the words of the first part, I shall now sum them up together into this point.

Doct. Children (that is, ungrounded people who have no sound bottome of knowledge) are apt to be tossed to and fro, and carried about with every wind of doctrine.

1. Children, is a word denoting relation or imper­fection▪ relation, and so ye are all the children of God by faith in Iesus Christ, Gal. 3. 26. Imperfection, so in [Page 7] that of the Apostle, 1 Cor. 13. 11. When I was a child I spake as a child, &c. There are many of this deno­mination in the Church, for as in a Schoole there are divers formes, and commonly the most Schollers are in the lower, so is it in the Church of God, there are abcedaries, babes that are to be taught [...] their letters, Heb. 5. 13, the first elements of the oracles of God, and to be fed with the spoone, or as the A­postle calls it, milke. He did not thinke himselfe too high to feed with milke, 1 Cor. 3. 2. Therefore let no Minister be he never so learned, scorne to be an Usher under Christ, to teach his petties their a. b. c. If the people had not pleaded their rotten charters of age and marriage against Catechisme, and the Minister had not thought himselfe too good to teach them their letters and first elements, we had not seen so many children carried about with winds of do­ctrine: Pride (I feare) hath made both ashamed of the duty, the one to teach, the other to be taught, and I would that both were now humble enough to ac­knowledge the fruit of that neglect.

Now children are so called, by reason of the im­perfection of their knowledge, either in respect of the measure of it, or of their ungroundednesse in it, and its lying loose in them without rooting.

1. In respect of the measure of knowledge, which is low and meane, though themselves be stedfast in it and unshaken: It is not a swimming but an ancho­ring and centering knowledge, and stakes them down from fluctuancy and tossing, and this is, by ha­ving the savour, virtue and sweetnesse of that they know: He that hath a little knowledge well tryed [Page 8] by the touchstone of the word, and tryed in his own experience to be humbling, quickning and comfor­ting, he loves the truth, and love will establish him in it; upon that reason which Peter gave to Christ, Joh. 6. 68. Whither should we goe? Thou hast the words of eternall life. The Apostles while under Christs owne ministery and wing were but very raw in knowledge, (and thereby we learne that no doctrinall teaching or ministery, though of Christ himselfe on earth, can make way into the heart of man untill the Spirit come,) yet so much they found in the words of Christ that they knew not whether else to goe, because eternall life was in them; and this testimony our people cannot but give to our de­serted Ministers, that the words of eternall life is in them, and why then will they not reflect upon themselves and say, whither shall we goe? I would not tread out the least sparke except it be wildfire in the house-eaves which may set the whole Towne afire. God hath his babes, to whom I would recom­mend for their comfort the comparing of Heb. 5. 13. with Heb. 6. 9. where the Apostle having called them babes that had need to be taught the first prin­ciples, doth yet say, we are perswaded of you things that accompany salvation, and makes mention of their worke and labour of love, for there may be much godlinesse in lesser light: Fundamentals unto salvation are not so many or burdensome, the least Star in the orbe hath as swift and regular a motion though not so much light, as the greater; only let it be your endeavour to know your own measure, Rom. 12. 3. 2 Pet. 3. ult. and to encrease in grace and in the knowledge of [Page 9] Jesus Christ which are practicall things, and not to 1 Tim. 6. [...]. [...] be question-sick, and leave wholesome food to long after such things as doe but adde to the crudity of your stomacks, and fill you up with wind.

2. In respect of their ungroundednesse in know­ledge, which lies loose in them and doth not stake them downe, or anchor them from being tossed, be­cause they have it by rote, and can neither give a reason of that they know, nor have found the weight of it upon judgement and conscience, and so they are variable and unstable like children; the Philosophers definition of a moist element is proper to them: That Quod difficulter suis, sacilè alie­nis terminis con­tinetur. is (saith he) it hath no forme or consistence of its own, but easily takes such figure as the continent or vessell in which it is doth give it, as water takes the forme of the dish or glasse, &c. into which you put it, such are these; they have no mould but what the next teacher casts them into, being blowne like glasses in­to this or that shape at the pleasure of his breath; to such as these I commend this, to get the reason of that they know, as its said, a reason of the hope that is in you, for Religion consists not in a rhapsody of loose opinions, nor will a little knowledge gotten by rote preserve a man from being taken captive by e­very novell doctrine. Its the Apostles phrase, 2 Tim. 3. 6. They take prisoners silly women. Where you may [...] Omnes haereses ex gynecaei [...] Ax [...]omat. Ec­clesiastica, pag. 74. note, that he saith they prevaile with women; they get an Eudoxia, Iustina, Constantia, on their side, and so work upon Adam by Eve.

2. These children are tossed to and fro, and car­ried about, and that denotes;

1. That they are unstable under the command [Page 10] of every winde, and a prey to every net that is spread for them, travelling and wandring through all opi­nions when they have left the true line; sometimes they are in Cancer, sometimes in Capricorne, falling even into contraries, for one errour is still a bridge to another; so we know that the Arminian went forward to Popery, and many of ours from Anti­nomianisme to Anabaptisme and Brownisme, and whether then? why one errour ingendring with another begets a mule, or mixt off-spring, and so Africk it selfe shall not show more novelties, they will encrease (saith the Apostle, 2 Tim. 2. 16.) to more un­godlinesse. Errour is a precipice, a vortex or whirle­poole, which first turnes men round and then sucks them in: be not carried about with divers and strange doctrines, Heb. 13. 9. for its good that the heart be bal­last or stablisht with grace, where the opposition is evident between being carried about and being esta­blisht by grace.

2. That they are unprofitably carried; for to what port is the wave tossed? to what station is the cloud carried? is not the wave bandied back againe by the racket of the next wave, and the cloud by the next wind: Its good (saith he) that the heart be e­stablisht, and to that end, that we converse in such doctrines as d [...]e profit them that are exercised in them, Heb. 13. [...]. [...] still asking our selves this question, what improve­ment is there of my soule heavenward by such or such doctrine? what healing of the gashes of consci­ence? what further inlet or admission into commu­nion with Christ? what cleansing from all filthinesse of the flesh and spirit, perfecting holinesse in the feare [Page 11] of God, 2 Cor. 7. 1. If this be your aime, then steere this point, intend this scope, and let goe questions and vaine janglings, contending towards the end of [...], 1 Tim. 1. 6. the commandement, which marke (saith the Apostle) many never shoot at, 1 Tim. 1. 6. in their ministery or doctrine, nor indeed doe many hearers aime at any such thing, I meane our Nomades (as I may call them) or walkers, who will not endure to sit at the feet of a constant godly ministery (which yet is the best way of proficiency in knowledge and god­linesse) but by reason of their feverish thirst, as they distast each one, so they desire to tast all waters; of which sort is he that wanders away the Sabbath by peeping in at Church-dores, and taking essay of a sentence or two, and then, if there be no scratch for his itch, lambit & fugit, he is gone.

3. These children are tossed to and fro and car­ried about by doctrine, and that implies, that they are hearers that are thus unsetled, and they are teachers by whom they are unsetled.

1. They are hearers, and must not they be hea­rers? what else, condemned be the atheisme of the eare of them who turne away their eare from God, who speakes by the hand of his messengers; let us leave to the Papists ministorum muta officia, populi caeca obsequia, the dumbe offices of the Priests, and blind obedience of the people, when Scribes and Pharisees hold the chaire, our Saviour saith not, Mark. 4. 24. Luk. 8. 18. heare not, but take heed how you heare. Take heed what ye heare, beware of their leaven.

2. They are teachers that unsettle these hearers. They have troubled you with words subverting your [Page 12] soules, Acts 15. 24. It much concernes the Church, yea and the State into what hands doctrine is com­mitted, by reason of the unsettlement of the people which may be occasioned thereby, I should beseech them that are in the office of teachers, that they would take heed to themselves and to the doctrine, 1 Tim. 4. 16. and that they would teach milke or meate, and not wind, nor lead on people first into criticismes, before they have laid in them the plaine Grammar rule of sound and wholesome words, that they may be made proselites to Jesus Christ, not to an opinion; yea though you may beare the name of a party as Paul might have done at Corinth, yet to cry them downe who would cry you up, and put over your disciples to Christ as Iohn did, telling them that say I am of Paul and I of Apollo, that they are car­nall; 1 Cor. 3. 4. and so you will weane them unto Christ whose they are; As for others that teach indeed but yet are no teachers, (for whatsoever they doe by gifts, yet themselves are not the gifts of Christ unto men in the sence of the 11 ^th verse of this Chap­ter) I should desire to know whether every one that hath a gift to be a servant must therefore be a stew­ard, or that hath gifts enabling him to deliver a mes­sage, must therefore be an Embassadour; If in truth you be as Amos said of himselfe, Herdesmen or ga­therers of Sycomore fruit, then you must produce Amos 7. 14, 15▪ your extraordinary commission as he did, saying, And the Lord took me as I followed the flock and said, goe prophesie to my people Israel, or else you must be taken to be but Herdsmen still, and so it will be no wonder that strange teachers should carry credulous [Page 13] people about with strange doctrines, as the Apostle cals them, Heb. 13. 9.

4. The doctrine by which these children are tos­sed to and fro, and carried about, is called wind, and that doth not denote the pure Word of God, but some illegitimate doctrine which the adulterers and ravishers of the truth doe beget upon it: what here­sie ever came abroad without verbum Domini in the mouth of it. The Arrian pleaded out of that text Iohn 14. 28. The Father is greater than I. The Anabaptist from that, Matth. 28. 19. Goe ye there­fore and disciple all nations, and when he shall be thri­ven to his [...] or full stature he will undermine Ma­gistracy by that Rom. 12. 19. Avenge not your selves. The Antinomian hath for his plea that 1 Tim. 1. 9. The law is not made for a righteous man, arguing that he who hath Evangelicall grace for his principle of obedience should not have the law for a rule thereof; as if a new principle and an old rule might not stand together: but because I intend not a particular con­futation of these or the like errours, therefore finally, you all know that the devill hath a scriptum est ready Matth. 3. 6. the Spider sucks poyson out of the Rose, not that I would imply that there is any such thing in the Word it selfe (for ex veris nil nisi verum) but that a corrupt stomacke concocts wholesome food into disease.

And why wind of doctrine?

1. Because there is no solidity in it, but being wind it breeds but wind in the hearer and not good bloud; and here I cannot but bewaile our Pulpits of late times, filled with hay and stubble in stead of [Page 14] gold and silver, as namely, invectives against Bi­shops, and Cavaliers, newes, and novell opinions, and in the mean time the staple commodities of Heaven, as Christ, Faith, Love, &c. are laid aside like breath'd ware which no body cals for; I would not be thought to be a patron of any such obnoxious per­sons against whom the Word of God shoots an ar­row; but t [...]is I plead for, that people who come to looke for soul-nourishing food may not be served with scumme and froth.

2. Because of the changeablenesse, variety and novelty of it; for indeed such teachers doe fit their lettice to the lips of their auditory and doe easily take them by their itching eares; nothing more plea­sing to an Athenian eare than novelty, which affects the hearers while it is fresh and green, but when they shall come to chew this wind, they find nothing in it, and so they hunt about againe untill they start a new notion. Christ is the onely everlasting meat, who though he be like a great standing dish, which by reason of Kickshawes and fine Sallets is now adayes not much fed upon by many; yet a truly humble soule is never weary of Christ, neither can sit downe to a meale, I meane, heare a Sermon with­out him, and this sound appetite is a signe of an ex­cellent temperament and healthfull constitution of spirit; he that hath his mouth in tast for such do­ctrine, and his stomacke craving such solid food, hath cause to blesse God, who it may be by inward shakings and temptations cals him to the setling of the main free-holt, and state of his soule, and so takes him off from running himselfe out of breath after [Page 15] novelties and niceties, which will sooner fill his head with dreames than his heart with strength or com­fort.

3. Because of its prevalencie with and over un­stayed men, one would wonder that this which the Apostle cals wind of doctrine should so prevaile and spread; how suddenly is a whole countrey leaven'd with it? whereas the saving knowledge and recep­tion of Christ, the power of godlinesse, and self-de­niall may be preacht an age, and not so many fish be taken as are taken at one draught by a corrupt do­ctrine; I will not borrow that comparison which Eusebius made choice of to expresse the quick sprea­ding [...]. of the Gospell at the first, saying, that it passed through the world like a Sun-beame; but I shall take that of the Apostle 2 Tim. 2. 17. Their word ea­teth like a gangrene, which presently overruns the parts and takes the brain, as this wind of doctrine doth, and the same Apostle (than whom no man did more counter-worke false teachers) saith, Acts 20. 30. they shall speake perverse things, to draw dis­ciples after them, whereby it seemes that the way to draw disciples is to speake perverse things; hereunto agreeing is that of our Saviour, Ioh. 5. 43. I am come in my Fathers Name, and ye receive me not: If another shall come in his owne name, him will ye receive. Christ cannot finde entertainment but Bacchochebas is followed, and the reason is, because Truth when it commeth hath nothing in us, but errour hath: There is no tinder to catch a sparke of truth, but there is oyle for the wild­fire of errour. Heresies are workes of the flesh, [Page 16] Gal. 5. 19, 20. therefore men are soone removed, Gal. 1. 6. from truth to errour.

And now to draw up this point into a summe, by way of Application:

1. Consider the doctrine you heare, and tell it over againe from the hand of the teacher, a man will tell money after his father. Beware lest any man make prize of you, Col. 2. 8. some there are to whom the reputation and worth of the teacher is the proofe of his doctrine, receiving all that is stamped with his ipse dixit. We should not call any man our father on earth, Matth. 23. 9. and some also thinke it enough to say, This doctrine makes most against superstition and popery, and yet we will not abide that in a Maldonat, who shall rather pitch upon such a sense of Scripture, because it makes most against the Calvinists, and there are who falling upon some novell opinion doe honestate it with the name of a new light, and con­ceive themselves the greatest illuminates, as having two eyes and all the world besides but one, I de­ny it not, but that every man in his Regeneration hath a new light, which is a part of the new creature, for the new creation begins in a fiat lux; Nor doe I deny but that in the Church there may be a clearer and further demonstration of and insight into many things in the Scriptures, which have lien in the bot­tome of the pit, and may be brought neerer day than aforetime, for the neerer to the end the more glory and light, as its said Dan. 12. 4. Shut up the words, and seale the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. But this light though new to us, yet it is not new to the word, [Page 17] to the Sun light is not new, though it be to the Moon, as the Apostle cals strange doctrines, Heb. 13. 9. not such as are new to us, but such as are forreine to the word: so we call that strange light, rather then new, which the word of God ownes not, as the off­spring thereof, and therefore I exhort you to con­sider:

1. Whether this light come from the Word, or rather doe not shine from a glo-worme in your own fancies? Is not this vision of yours extra mittendo, by beames going out of your owne eyes to the object▪ doe you not first conceive, and then goe forth to seek a father for your child? as the Sadduces that first de­nie the Resurrection, and then think that they can make their heresie good, out of a case in Moses law, Matth. 22. [...]4.

2. Whether it doe nourish those graces in you in which the Kingdome of God consists? or whether doth not this new light starve you? doth not this sun-shine put out your fire? for whether it be that the intention of the minde upon the vaine theory of opinions doth divert the streame, and leaves (as I may say) practicke godlinesse dry; or whether God withdraw his influences from them that lay them­selves out in toyes? or whatsoever the cause be, expe­rience sheweth that after this vertigo takes men in the head, many of them decay in the vitals of Religion, and turne either Polititians to erect a party, or grow very leane in practicke godlinesse, and draw loose in their geeres, if indeed they become not loose in their lives and wayes.

2. This point may give us just occasion to in­quire [Page 18] into the reason why we are so tossed to and fro and carried about, and crumbled into divisions, for who is a stranger in Israel that he should not know these things. The heavens are filled with fixed stars without number, but the Planets are no more than seven; if the proportion was cast up amongst us our [...]), as Iude cals them ver. 13. doe hold a greater proportion to our fixed starres. Is not our Church called to the barre to answer not so much for her purity or chastitie in all Administrations as for her very being and life? what children are these, that will unmother her, before God her husband have divorced and unwifed her? that will throw Babylon in her face, and then justifie their secession and departure by Flee out of Babylon: which will not serve their turne except they can find also a Goe out of Ephesus, out of Pergamus, out of Sardis, out of Lao­dicea, &c.

Our Sacraments are also called to the barre. The Lords Supper, under the reason of a mixt Communi­on, by which (as I conceive) is not meant that unbe­leevers or unregenerate persons doe partake rem sa­cramenti the kernell of this ordinance; for in that respect they have no Communion with the faithfull: but that the Company of Communicants in the out­ward seale is mixt of regenerate and unregenerate, Saints and hypocrites; unto which we say, that though the doore ought to be more narrow than to let in dogs and swine, yet the presence and profes­sion of intruders doth not evacuate that Communi­on which the faithfull have with Christ, and among themselves: for the Master of the great Feast (as [Page 19] He observed,) Matth. 22. 12. doth not say to them that had the wedding garment; how came you in hi­ther with such a man, but Friend, how camest thou in hither not having a wedding garment?

Our Baptisme is said to be a vanity, a nullity, as being dispensed to infants, and that because we want example for it: but so we doe, for womens recei­ving the Lords Supper: and if the reason and equity of the rule will carry it for women as well as men, then also we shall joyne issue in that point, and make it good upon that ground, for children of beleeving parents as for the parents themselves: for are not such See a learned Treatise called The Birth pri­viledge. infants foederati, confederates and in the Covenant, though they cannot actually restipulate, yea surely, as well as those which were circumcised.

The morall Law is questioned, whether it be obli­gatory to and directory of a beleever in Christ; for because he hath another bridle of restraint of him from sin, and another spurre incentive of him unto obedience, therefore he hath not the same rule: which is but a confounding of the principle where­by, and of the rule according to which a Chri­stian is acted; these men are much mistaken in that place whereupon they seeme to ground their opi­nion, Rom. 7. 6. That we should serve in newnesse of spirit, and not in the oldnesse of the letter. Where they oppose these two as a rule and principle, taking away the rule, called (say they) the oldnesse of the letter, by the principle which is the newnesse of the Spirit; now there is nothing more cleere, then that the A­postle, opposes not the rule, to the principle of obe­dience; but duo principia, or rather duos serviendi [Page 20] modos, two manners of serving, in the one of which they were bond-men, in the other free-men.

Our Ministery is arraigned also, as the Papists, because the Ministers of many Reformed Churches have not Imposition of the hands of a Bishop, de­ny their ordination to be legitimate, so is ours de­nied, because we had; We are between two mil­stones, what Ministers will they find in the Chur­ches of Christ for many hundred yeares if this be good against ordination? I cannot conceive but God owned some of them for his witnesses prophe­sying in sackcloth, Rev. 11. 3.

And finally to the nullity of these; the Church▪ the Sacraments, the Morall Law, the Ministery, is added, the Mortality of the soule, which if reason cannot confute, let a man consult conscience, if that cannot, Scripture will; had it not been a strange mi­stake in our blessed Saviour to have (but in a Para­ble) supposed a rich man after his death in torment and Lazarus in Abrahams bosome; if the soule be not immortall, or at least if it survive not; for that cannot be applied to the resurrection, when the rich man will have no brethren on earth to send unto, neither can there be any sence in that portion of Scripture, but upon supposall of the soule outliving the body.

I had rather draw a curtaine before this face of things then paint it out unto you. How sad a hearing is it to heare I am of Paul, I am of Apollo, I am of Cephas: was not this that which (as Ierome ob­serves) did at first set up Bishops: our divisions are their factours, but that is not all; more sad it is to [Page 21] heare, here is Christ, and there is Christ, for we are so impotent in our opinions, that every man makes his own to be the very Shibboleth of the Church; a thing unheard of before our times, that men of di­vers Trades in this famous City, can be all of one Company, but being of divers opinions they can­not be of one Church, nor will be all of one Schoole except they be all of one forme, which breakes our communion into fragments; Now what may be the cause of this transportation of people, are they chil­dren ungrounded in knowledge? that is too much to be feared, or are they proud and wanton, and have taken surfet of the great things of the Law? or are they ashamed to stand in the levell of sober pra­cticall Christians, but must be masters and set up the trade of some new opinion for themselves, and build Babel to get a name, and to be some body in in the eyes of a party? I know not what to say, but the Lord stop the gangrene, and turne all our eyes to the great things of the Law, that so this tithing of mint and cummin may be left to a second place.

3. Be not children, and oh that this word might stop the fury of your precipitate levity, as Coesar did the sedition of his Army by one word, Quirites; you have had the vitals of Religion, a holy and pure doctrine, and there is not another Gospell. For Ministers that have burn'd and shined them­selves out in holding forth essentials and saving truths, the whole world since the Apostles time could not overmatch you; and for Christians (the seale of their Ministery) begotten and bred up un­der their shadow, in respect of the power of godli­nesse [Page 22] there hath not been another England on earth, since that time; I doe not ascribe this to the govern­ment and discipline (no more then I doe ascribe the multiplying of Israel to Pharaoh) but under God to the paines and diligence of faithfull pastours, whom I would not have any man now to undervalue and debase as brats of Antichrist: they were Heroes and Worthies, our regeneration and faith are their mo­numents, let no man digge up their ashes and de­grade them in esteeme, nor belch out poison against the learning, livings, callings of their godly succes­sors in this Church; for wise men will interpret that they doe it upon no other reason then Herod burnt the Registries of the families and genealogies of the Iewes, in consciousnesse of his own obscurity; And as for this Church, certainely she hath had a wombe to beare children, and breasts to give them suck, which two things doe make a faire proofe for her against all calumnies, though alas she had also a generarion of vipers eating through her bowels. Finally, This Kingdome owes as much to Religion as any in the world, we have seene wonders of Gods love and miracles of deliverance, and if God shall now bring his Arke to Ierusalem, and set it up in greater state then before time, let us dance before it, but withall let us not despise the house of Obed-Edom which God blessed for the Arke sake; we must not put downe the Temple because its made a den of theeves, but rather whip them out of it: and for that we fast and pray, as also that those seven Ones in the fourth and fifth verses may continue with us for ever, One body, and one spirit, one hope of [Page 23] your calling, one Lord, one Faith, one baptisme, one God and Father of all, which should be as so many quoines to lock together all parts of the building in­to one, as indeed they would if men were not so opi­nion-big as to make every extravagant or at least extrinsicall opinion fundamentall, and as an Atlas to a new-Church building.

I come now to the second part of the Text, which is the haracter or description of the impostours and seducers, that doe unsettle men, whereof I shall open the termes or words.

1. Sleight of men. The originall word for sleight, doth properly signifie Dice-playing, and by ame­taphor taken from players at Dice (which sort of men you shall seldome reade of in sober authours without some brand of infamie,) it sets out the qua­litie of false teachers, and in this all agree, but then in the very point of application of this similitude there is a little difference.

1. As the cast of the Die is changeable and va­riable, [...] alea nihil incertius, so are these teachers and such is their doctrine, and therefore he calls it sleight of men, opposing this doctrine of theirs to that of Gods pure word, which is alwayes like it selfe and hath no interests, passions, crooked ends, as men have.

2. As dice-players can cogge the Die and make it answer what cast they please, so these teachers, have an act of mixing and adulterating the word, so as to make it answer their own profit or advantage, but whether it be so or so, or both wayes, you see what these teachers make of their hearers, meere table­men, [Page 24] which the dice-player carries hither and thi­ther, and moves from point to point as he pleases.

3. Cunning craftinesse▪ The same word that is used to expresse the subtilty of the serpent tempting [...]. Eve, 2 Cor. 11. 3. He beguiled Eve through his sub­tilty, and it signifies the deep policie of men, 1 Cor. 3. 19. He taketh the wise in their own craftinesse, and so it imports that these teachers are veterators, beaten fellowes, men exercised and skilfull to de­ceive.

4. They lye in wait to deceive, And the word in this Text is also used, Ephes. 6. 11. that ye may be able [...]. (saith he) to stand [...]; against the stra­tagems of the Devill; for it signifies properly an ambushment or stratagem of warre, whereby the enemy sets upon a man ex insidijs, at unawares, deno­ting the specious and faire overtures and pretences of false teachers, spreading their net under the chaffe, to catch the silly bird, for it is plaine that all their sleight and craftinesse is [...], to this very end and purpose, that they may entrap and catch men within the ambush of their impo­stures.

That which I collect from this part of the Text, is,

Doct. 1. What oddes the Apostle makes between the se­ducer and the seduced, even as much as between an old fowler and a young bird, the one he calls chil­dren, simple, easie, credulous people, the the other is a shrewd gamester, a man of subtilty and stratagems. I cannot therefore but upon this observation, exhort you to take heed of playing with such, stake down nothing, especially not your soules, come not within [Page 25] their ambush. I wonder that petties and novices in knowledge will forsake the Congregations and o­pen assemblies of Gods people, to frequent private houses where these teachers lay their ambuscado; would not all men condemne the folly of a young man of a great estate, that should deale with a crafty gamester? for these seducers whose designe is to make merchandise of their hearers, 2 Pet. 2. 3. doe most of all aime at them who are good prize, they care not much for a sheep that hath not a good fleece. I beseech you be wise, you may be caught, though you meane it not, God may give you up captive to error for your vanity in forsaking his assemblies: Haply you resolve that you will not be caught; no more did Dinah intend to be defiled when she went forth to see the daughters of the Land, or Peter to deny Christ when he went to the high Priests hall; there is no man but will beleeve a lye when God gives him up to delusion, one may be infected with the plague by looking in at the window, our nature is apt to receive impressions of error. Its observed of sheep, that they eate no grasse more greedily then that which rots them, wherefore if they shall say unto you behold he is in the desart, goe not forth, behold he is. in the secret chambers, beleeve it not, Matth. 24. 26. And what may some say, would you have us come up to an Idols Temple and commu­nicate in Idolatry? No, Come not ye to Gilgal, nor goe up to Bethaven, Hosea 4. 15. Woods and caves, and the Ile of Pathmos are to be preferred to such assem­blies; or should Christians abstaine all private mee­tings, and confine their Religion as many doe to a [Page 26] Church and a common-Prayer booke? farre be it from us: Antichrist and Popery will feele the wounds of such private Assemblies as long as they draw any breath, the enemies of God and his Church know what reason they have to hate con­venticles (as they call them:) All that I have to say is, that you stick fast unto and make use of your pa­stours and teachers, which are the gifts of Jesus Christ unto his Church, ver. 11. and that you come not into the secret of these who are described ver. 14. by their sleight and subtilty to deceive.

Doct. 2. Seducers are artists and craftes-masters in sleight and subtilty, and stratagems of deceit, they have ar­tifices, and wayes, and methods to take men at un­awares, and to convey their poison privily; who pri­vily shall bring in damnable heresies, 2 Pet. 2. 1. they will not resist the truth aperto marte, but cunningly undermine it, as Jannes and Jambres withstood Moses, so doe these also resist the truth, 2 Tim. 3. 8. that is by sleight and counterfeiting to doe the same thing, so that one shall have much adoe to distinguish be­tween the serpents of Moses and them of the Magi­cians, for they also did the like by their inchantments, Exod. 7. 11. It seemes these seducers are men of parts, the Apostle describes them in the same words as the old serpent is described, by whose subtilty we exchanged Paradise for thistles and bryers; which first example should teach us for ever to take heed of them, that are of his breede, who was more subtill then any beast of the field; that which being sanctified or well imployed, might be called wisedome, being corrupted and abused is called craftinesse, therefore [Page 27] [...], though usually taken in the worser part, for Drusius in Job cap. 5. ver. 13. subtilty and cunning, yet sometimes it signifies wisedome and lawfull policie, there is [...], a good and honest craftinesse or policie, whereby a Minister being a fisher of men, may catch such as by indiscretion will otherwise be hardned, scandalized and lost both to himselfe and God; we are in great want of this policie of discretion in the management of our Ministery, by breaking old bot­tles with new wine, and by exposing Religion to contempt of them whom we might have either con­vinced or at least disarmed of occasion against the truth; but no farther upon this point: I must remem­ber that I am upon the subtilty and stratagems of impostours that lie in wait to seduce, some of which I shall point out unto you, as I find them in the Scriptures, that so you may performe that duty which is more than once enjoyned upon you in this case, that is beware.

The common designe of all false teachers, is to make merchandise of people, 2 Pet. 2. 3. they negotiate their own ends, and have an eye to the stake when they cast the die, their credit, profit, lusts are the cen­ter to which they draw every line, they have eyes full of adultery, and their heart is exercised in covetousnesse, they follow the way of Balaam who loved the wages of unrighteousnesse, 2 Pet. 2. 14, 15. and the Apostle be­seeches the brethren to marke such which cause divi­sions and offences, because they that are such serve not our Lord Iesus Christ but their own belly, Rom. 16. 18. but how doth the Apostle know this? for mens ends lie close; and how is it that he seemes to charge it [Page 28] upon all of them? Are they all covetous? have all of them eyes full of adultery? doe they all make their belly their God, &c? Its true, that ends lie close, a man may deny one and seeke another, Simon Magus laies by his great repute gotten by sorcery, to seeke himselfe in getting power by laying on of hands to give the holy Ghost, and this he carried so cunningly as to passe with Philip undiscovered pride may be trampled upon in pride, and books written against vaine-glory only to get glory, bye ends may be preacht against, even out of bye ends; as all that bowle at the same marke doe not take the same ground, so men in seeking themselves, may drive se­verall trades; one is for credit, another for his pa­lat, another for his purse, &c. but this in the generall will hold good, seducers are self seekers. For the service of this maine designe these and such like are their arts or method.

1 The Apostle tells us, that by good words and faire speeches they deceive the hearts of the simple, Rom. 16. 18. the word he useth for simple, is [...], men that are otherwise not evill, or as we vulgarly call them, harmelesse, innocent men, easie to be led aside; It should seeme the Corinthian teachers, with whom Paul had such bickerings, had a faculty of pithanology or perswasive lenociny of words, whereby they did suadendo docere, not so much convince by evidence of truth as perswade with woing words; It concernes very much to hold fast the forme of wholesome words, 2 Tim. 1. 13. which the Apostle opposeth to questions and logomachies or strife of words and perverse disputings, 1 Tim. 6. 3, 4, 5. [Page 29] as also to prophane and vaine bablings, 2 Tim. 2. 16. P [...]erun (que) illa duo [...]r [...]nt [...]urati [...] doctri­ [...] & novi mod [...] loque [...]di. Chem. loc. com. and 1 Tim. 6. 20. that is, [...], or as some reade [...], empty words, and novell expressions: you all know that by losing the genuine and pro­per meaning of the word Church and Bishop, &c. we had almost forgot the Scripture use of them, and brought the Church within the pale of the Clergy, and the Bishop into a throne above the Ministers of the word; The Apostle Peter speaking of false tea­chers, hath an expression or two to this purpose, They speake great swelling words of vanity, 2 Pet. 2. 18. that is, they speake great bubbles of words full of wind, strong lines, or bigge fancies to beare downe people by that torrent; and againe in the 2 Pet. 2. 3. through covetousnesse shall they with fained words make [...]. merchandise of you. What are these fained words? doe not they meane the same as that 1 Tim. 4. 2. speaking lies in hypocrisie, or should it not rather be taken for a set and composed forme of words, such as Merchants use in commending their wares to sale; shewing the goodnesse and properties of the com­modity they desire to put off, and even belying it into credit, for to that the words seeme to allude: I shall not dwell upon this, but certainely it is not for nothing that seducers are found to hide their hooke under words and expressions, which they doe arti­ficially fit and compose for the purpose; a good Title sells a sorry Booke; And all times will beare witnesse that it hath been the property of such men as have had any monster to bring to light, to use ob­scurity and cloudinesse of expression, that what is unshapen and without forme at the first may after­wards [Page 30] be lickt into proportion; errors are bashfull at first, and comming out of the darke cannot looke broad-waken upon the light, and therefore they are by their parents or nurses alwayes swathed up in clouts of ambiguity, as the Oracles of old lapt up their Effata, or as he that wrote Edvardum regem occidere nolite timere bonum est, where the comma helps him out at which doore he pleases; thus the sepia goes away in her own inke, and the doore is left halfe chare to make escape.

2 They baite their hooke with such baites as are proper to the fish thy would catch: Els they were not good anglers, to which the Apostle seemes to compare them, in that word [...], 2 Pet. 2. 18. which is to allure as a bait doth the fish. And what is that bait? see ver. 19. they promise them liber­ty, there is not a more catching bait then liberty; Is it likely that Jesus Christ or his Ministers that preach a yoke, a daily crosse, a forsaking all for him, should make such great draughts of fish, as they that pro­mise liberty? but what liberty, haply they may call it Christian liberty, or liberty of conscience, so the serpent said, ye shall be as gods, but what is it indeed; Is it not a liberty from the controll or check of su­periours and their authority, for they despise dominion 2 P [...]t. 2. 10. and speake evill of dignities, Jude 8. and therefore doth the Apostle Paul so much call for obedience and subjection to Magistrates, Masters, Ministers, there­by anticipating or correcting the thoughts of Libertinisme, unto which the name of Gospell liberty might be abused: surely our Lord Christ hath not brought in a saturnalia or exemption of Christians [Page 31] from the Scepter of Government, or the rod of Di­scipline. Nor is liberty of Conscience (though sa­cred and inviolable) a freedome to be or doe what we will: for by that engine the sword might be easi­ly wiped out of the Magistrates, and the Keyes out of the Churches hand; and then we should find our selves returned to a Chaos without forme and void; I doe not wonder that all sorts of sects and heresies (though they be of contrary principles in particular) should meet and concurre in this [...], or li­berty to live by their owne lawes, unaccountable to others, and independent; Those that are com­monly called Independents are farre off from ma­king the Church to be such a Romulus his asylum, a Sanctuary for all commers; they allow that Jeru­salem shall reach forth her hand as farre as Antioch; neither (I thinke) doe they plead the letting alone of the tares untill the harvest, Matth. 13. 30. against the censures of the Church or the fasces & securim of the Magistrate; but I am sure of this, that he that saith, Let both grow together untill the harvest, doth not give way to any man to sow them. An enemy hath done this: but enough of this at this time. There are others that goe about with liberty too, and cry, a li­berty from the obligation of the Morall Law as a rule; a liberty from poenitentiall sorrowes, fastings, humiliations to them that are regenerate; a liberty from sinning, or if not so, yet from asking pardon for it, if they be in Christ. These are great liberties indeed, but they are glorious liberties, reserved unto another world, if any man promise you them here on earth, he takes upon him to antedate the time of [Page 32] them. There are certain fruits and effects of Christs Redemption of us, which are payable only in the world to come; There is yet another liberty which some will promise, and that is a liberty of sensuall lusts, and fleshly loosnesse. It was Balaams bait whereby he invited the Israelites to the idolatry of Baal-Peor, and the Apostle findes these false teachers baiting their hooke with the same 2 Pet. 2. 18. they allure through the lusts of the flesh, through much wan­tonnesse: and ver. 14. Having eyes full of adulteries, or of an adulteresse, as the originall carries it; and again, ver. 2. many shall follow their lascivious wayes: for some copies have [...]. But you will say, Is there any such affinity betweene seducing by doctrine and sensuality? How is it that the Apostle charges these teachers with such filthy lusts? I shall answer but little to this question, as God for idolatry, which is spirituall fornication, gives men and women up to that which is corporall: for its said Rom. 1. 25, 26. They changed the truth of God into a lie: for this cause God gave them up to vile affections, so will God shame and discredit the errours that are set up against his truth by the lusts that keep company with them.

4 They undervalue and cast dirt in the face of all that stand in their light, this is an old way of insi­nuating into people, the wolves perswade the sheepe that their Shepherds feed them, to fleece them, that so they may the easilyer worry them; It is not much that we are called legall Preachers, time­servers, persecutours, inquisitours, what not? The devill must first asperse God to Eve before he pre­vaile with her, and those popular preachers could [Page 33] not reigne at Corinth but by bringing Paul into dis-esteeme, if they could; His letters, say they, are weighty and powerfull, but his bodily presence is weake, and his speech contemptible, 2 Cor. 10. 10. Its easie for men to ingratiate themselves with their party by espying faults in every Ordinance and Administra­tion never so well constituted; we see beauty enough and find no want of light in the Sun, though they that look upon it through their Galilean glasses dis­cover spots in it as big as all Asia or Africk, as them­selves say.

4 They wrest the Scriptures, 2 Pet. 2. 16. making it to speake upon the rack [...] that which it never meant; partiality and affection to their own opinion is an ill medium to look through: Pull the staffe out of the water, and it will not be crooked; how often doe men [...] compell the Scriptures to goe two mile, when of themselves they will goe but one, we should tremble to put words into the mouth of those Oracles, which we doe by mis-inferences, and misapplications. 1. By mis-inference drawing forth that which they will not yeeld, as the Saddu­ces proved no Resurrection, because seven brethren had taken one woman to wife, Matth. 22. 28. unto whom our Saviour answers, that though they cited a place of Scripture, yet they erred not knowing the Scripture; for not he that repeats the words, but takes up the true sence, is the man that knowes the Scriptures. We must not mangle and cut one joynt from another, and expound one sentence against the whole streame. I would men would tremble to take Gods hand which he hath set to his owne [Page 34] Word, and set it to a lie of their owne: it were odi­ous to serve a man so. 2. By mis-application of ge­nerall rules to particulars. For it hath been obser­ved [...]. that it is a great cause of many evils not to be able to adapt common principles and generall rules to particular cases or actions; for how often is a ge­nerall rule of Scripture brought for the warrant of an unlawfull action? as if the Apostle should have eaten with scandall, upon the rule of All things are pure to the pure; so we know, how men first imagi­ned a decency and order in superstitious ceremonies, and then warranted them by that, Let all things be done decently and in order; we feare not to say, that no man can prove the calling of our Ministers, or the Baptisme of our infants, or the Morall Law to be null, &c. but by the torture of the Scriptures.

5 They recommend their doctrine upon some pri­vate pretended revelation and light of their owne, or by some effects thereof which they seeme to have found in themselves since they became therewith acquainted; as that they have found such experi­ments of it in themselves as they never had before, they are more lively, cheerefull, comfortable, &c. As for their revelations or light, what is it they meane by them? Doe they meane that the vaile is taken off the Scripture or rather their eye, so that they have a cleerer spirituall discerning into, and savour of, and affection to the Word? or doe they meane by revelation, some secret sealings or assurances which are indeed private to their owne soules, like the white stone of absolution with their owne names written thereon. These are admirable first-fruits of [Page 35] the Spirit and of glory; Happy are they to whom God in this wildernesse gives to taste these Clusters of Canaan-Grapes; And for the effects of the word which they find in themselves, as attestations of the truth, power, and goodnesse of the word. I find the Apostle appealing to the sense of beleevers, to attest the doctrine of the Gospel, Gal. 3. 2. received ye the Spirit by the preaching of the law, or by the hearing of faith? but now what is all this to the revelation or effects of new and strange doctrines? what impo­stures have not been obtruded upon pretence of pri­vate light and revelation, the old Prophet may bring you into the lions mouth by telling you of an angel that spoke to him, 1 Kin. 13. 18. & 24. God saith that he proves his people by a Prophet, or dreamer of dreames, to know whether they love the Lord their God, with all their heart, and with all their soule, Deut. 13. 3. nor Pro­phet, nor Apostle, nor Angel is to be heard if he preach [...] besides or other than that ye have re­ceived, Gal. 1. 8. and for that they say that they find them­selves as it were in a new world since they found this new way. I much question their probatum est, Is it not some angel of darknesse transformed into an Angel of light? doe they not walke in the light of their fire, and the sparkes that they have kindled, Isai. 50. 11. It must needs be an easie way; when a man hath cast off all trouble for sin and all care of holy duties: but surely the way is too broad to be good. These principles, I ought not to sorrow for sin, least I disparage the sufficiencie of Christs satisfaction: I can pay no obedience to the law, but I must thereby either infringe my Christian liberty, or joyne merit with Christ; [Page 36] must needs worke a strange alteration, because the doctrine is strange.

I would speake a word from this point to Mini­sters, and to the people.

1. To the Ministers, you see these impostours have sleight and subtilty to lie in wait for the peo­ple; and whom doth it concerne but you to take heed to the flock, you cannot by silence liberare sidem aut animam; Christ hath given Pastours and Tea­chers to his Church to this end, that the people should not be children, tossed to and fro, &c. convin­cing of gain-sayers, and stopping the mouthes of soul-subverting teachers doth belong to your office, Titus 1. 9, 10, 11. if there were but one Heterodox teacher start up, and neglected by the people, you would discharge at him, with as much freedome as at Papists; what if there be moe such teachers and followed by thousands, is it ever the more truth for the number? or is it a noli me tangere? or are we slaves to popularity? and dare not snatch the souls of our people out of the streame for feare of dis­pleasing them by saving of them? or have we no hope to worke a cure, and so like Phisitians, we let desperate patients eat and drinke, and doe what they will without contradiction? Luther did not much consider how usefull the Sectaries of his time might have been against the Pope and his party, but con­futed them freely, knowing that they more blemisht and hindred the Reformation by their tenets, than were likely to help it with their hands; I would not blow the trumpet or proclaime open warre against lesser differences, severity and acrimony in such [Page 37] cases breedes schisme and heales it not; but perni­cious errours and destructive to soules (which it is cruelty to spare and not pity) must be faced and fought against, not with invectives and railing, that doth but anger the Gangrene, and is not the way to quench wildfire, but by solid convictions and evi­dence of truth: for so you shall either gain a bro­ther, or not lose a friend. But you may aske, when should we goe out against a doctrine as pernicious; for even that point about the law which denomi­nates an Antinomian, and that about Baptisme which denominates an Anabaptist, seeme not to be fatall to the soule? To this I answer, that we must look how a doctrine is attended or consequenced; the first circle in the water is the least, those that are caused by it are bigger and bigger, an opinion may be very ill as it is a bastard mis-begotten by mis-inferences from the Word; but it is worse as it is a whore and begets a new off-spring of errours more pernicious, but I must remember to whom I speake. Brethren, if the sheep be infected or worried, both God and men will aske, Where were the shepherds? or what did they in the meane time?

2. To the people I say but this, Rom. 16. 17. I be­seech you brethren marke them which cause divi­sions and differences contrary to the doctrine which yee have learned, and avoid them; The avoiding of such teachers is your proper duty; as you would avoid an ambuscado or stratagem of deceit: our pre­sent divisions are scandalous to your selves, to your Ministers, to the truth; for by reason of them, The way of truth is evill spoken of, 2 Pet. 2. 2. they are the [Page 38] hopes of the common enemy, and our own weake­nings, and because I have named the enemy, let no man thinke that the betraying of these differences among our selves doth give handle and occasion to them, to traduce us all as Anabaptists, Brownists, Sectaries: we need not feare the calumnies of those to whom godlinesse it selfe, as Christianity of old, was crime enough, we shall doe our selves right in their eyes by disclaiming them. The Apostles doe boldly tax the divisions among Christians not­withstanding any upbraidings of the Heathens. Let them say that we are about (instead of purging the Temple as Christ did▪) to set up a Pantheon (as the Romans did) or an Altar to the unknown god (as they of Athens did.) This water will not stick upon us long, they will be of another mind when we shall shake this viper off our hand; In the meane time I beseech you to consider whether beside the sleight and cunning craftinesse of seducing teachers, there be not some other stratagems on foot, acted from behind the doore and at a greater distance, some hand of Ioab is in all this, the polititian and the Jesuite blow these coales, they would make us as Samaritans and Iewes to one another. Let us not gra­tifie our enemies. Ile say but this, observe the brand or character set upon the seduced, Vnstable soules, 2 Pet. 2. 14. silly women laden with sins, led away with divers lusts, 2 Tim. 3. 6, &c. and upon the seducers, merchants of mens soules, 2 Pet. 2. 3. unruly, vaine­talkers, deceivers, aiming at filthy lucre, Titus 1. 10, 11. [...], lawlesse persons, 2 Pet. 3. 17. men of corrupt minds, reprobate concerning the faith, 2 Tim. 3. 8, &c. [Page 39] but admit there be a face and presence of holinesse in the person, may we not then more securely re­ceive their doctrine? To this I answer, that both per­son and doctrine may carry a faire stamp and super­scription. We doe not weigh gold to try the super­scription of it, but the weight. Guilded pills may convey poison. Satan in Peter is not easily disco­vered. The better passe that error brings with it, the more dangerous it is.

So much upon the second part of the text. The third is the preservative or antidote against all im­pressions of such teachers as come with sleight and subtilty, &c. and that is two-fold, 1. The Ministery which Christ hath given to his Church, for this ver. relates to the 11. He gave some Apostles, and some, &c. that henceforth, &c. and to them doth the Apostle commit the charge of the flock, to watch over them against wolves, Acts 20. 28, 29. 2. The holding fast and pursuance of the substance and great things of Religion, ver. 15. but being sincere in love grow up in all things into him which is the head: Its an excellent growth, to grow up into the head, that is, into com­munion with and conformity to Jesus Christ, which triviall opinions nothing at all advance; ob­serve the antithesis or opposition he makes between being carried about, &c. and following the truth in love, for contraria, contrarijs, diseases are cured by contraries; so the Apostle Peter, 2 Pet. 3. 17, 18. gives the same receipt against unstedfastnesse, but grow in grace and in the knowledge of our Lord and Sa­viour Iesus Christ; and to take off teachers from fa­bles and genealogies, and questions of no value; [Page 40] Paul commends to them the aiming at godly edifying which is by faith, and to hold to that which is the end of the commandement, charity out of a pure heart and of a good conscience and of faith unfained, 1 Tim. 1. 4, 5. If both Ministers and people would but drive this trade, it would take off that wandring and hunting after novell opinions and doctrines, and would keep us constant in the wholesome pastures, even now that the hedge of setled government is wanting; If you have good feeding, why should not that keep you from wandering, untill the pale be set up, wait upon God in the use of his saving ordinances; and pray for us. If Moses stay long in the mount, must the people be setting up golden calves, and say we know not what is become of this Moses; Aarons rod shall swallow up all the rods of Iannes and Iambres in Exod. 7. 1 [...]. due time. The Apostle puts us in hope of a nil ultra to such, 2 Tim. 3. 9. They shall proceed no further, for their folly shall be manifest unto all.