THE CAUSES AND CURES OF MENTAL ERRORS.

INTRODUCTION.

FINDING, by sad experience, what I before, justly feared, that. errors would be apt to spring- up with, liberty, (though the restraint of just liberty, being a practical error in rulers, can never be the cure of Mental Errors in the subjects,) I judged it necessary at this season to give a succinct account of, the, rise, causes, and remedies-of several; mistakes. and, errors,; under which even. the Reformed Churches among us as well a others, groan at this day. I will riot stay, my reader,. long upon the etymology and derivations of the: word, ~ Yet, because they cast some light upon: the- nature of the thing we inquire after, it vi1J not be, lost labor, to. observe, that this word Error derives itself from three roots in: the Hebrew-language.

1. The first ward primitively signifies to deviate or decline from. the true scope or path, as unskillful marks-men, or ignorant: and inadvertent travelers do. The least variation or turning aside from the true rule and line, though it be, but an hair's breadth, presently becomes an error. We read of seven hundred Benjamites, “who could every one sling stones at an hair's breadth, and not miss." (Judges 20: 16.) This, by a metaphor, is applied to., the mind or judgment of man;.. and denotes the warpings thereof from the straight, perfect, Divine law or rule, and is usually translated by the word, sin.

2. It is derived from another word also, which signifies to wander in variable and uncertain motions: You find it in the title of the 7th Psalm, Shiggaion, of DAVID, a wandering song, or a song of variable notes and tunes, higher and lower, sharper and flatter. In both the former derivations it seems to note simple error through mere weakness and ignorance. But then,

3. In its derivation from a third root, it signifies not only to err, but to cause others to err also; and so signifies a seducer, or one that is active in leading others into a wrong way; and is applied in that sense to the Prophets in Israel, who seduced the people. (Ezek. 13: 1O.) The Greek, *, takes in both these senses, both to go astray, and to lead others astray with us. Hence is the word, *, planets, or wandering stars; the title given by the Apostle (Jude, verse 13) to the false teachers and seducers of his time.

An error, then, is any departure or deviation in our judgment from the perfect rule of the divine law: And to this all men by nature are not only liable, but inclinable. Indeed man by nature can do nothing else but err. " He go astray as soon as born;" (Psalm lvii. 3;) makes not one true step till renewed by grace, and many false ones after his renovation. The life of the holiest man is a book with many erratas;, but the whole edition of a wicked man's life is but one continued error; he that thinks he cannot err, manifestly errs in so thinking. The Pope's supposed’and pretended infallibility has made him the great deceiver of the world. A good man may err, but is willing to know his error, and will not obstinately maintain it, when he once plainly discerns it.

Error and heresy among other things differ in this; heresy is accompanied with pertinacy; and therefore the heretic is *, self-condemned; his own conscience condemns him, whilst men labor in vain to convince him-. He does not formally and in terms condemn himself, but he does so equivalently, whilst he continues to own and maintain doctrines and opinions which he finds himself

unable to defend against the evidence of truth. Human frailty may lead a man into the first, but devilish pride fixes him =in the -last. -

Because there are many general and very useful observations about errors, which will' not so conveniently come under the -laws of that method which governs the main part of this discourse, viz. the’ Causes and Cures of Error:' I have therefore sorted them by themselves, and premised them-to the following part in seventeen observations, next ensuing.

OBSERVATION 1:

'Truth is the proper Object, the natural and pleasant Food of the Understanding.

NOTHING is more natural to man, than a desire to know Knowledge never cloys the mind, as food does the natural appetite; but as the one increases, the other is proportionably sharpened. The minds of all (that are not wholly. immersed in sensuality) spend their strength in the laborious search and pursuit of truth: Sometimes climbing up from the effects to the causes, and then descending again from the causes to the effects; and all to discover' truth. Fervent prayer, sedulous study, fixed meditations, Are the labors of inquisitive souls after truth. All the objections and counter-arguments the mind meets in its way, are but the pauses and hesitations of a soul not able to determine whether truth lies upon this sine or upon that.

Answerable to the sharpness of the mind's appetite, is the fine edge of pleasure and delight it feels in the discovery of truth. When it has tortured itself upon knotty problems, and at last discovered the truth it sought for; with what joy does the soul dilate itself, and run (as it were with open arms) to clasp and welcome it!

The understanding of man was at first perspicacious and clear, all truths lay obvious in their comely and ravishing beauty before it: 11 GOD made man upright:" This rectitude of his mind consisted in light and knowledge, as appears by the prescribed method of his recovery, GO Renewed in knowledge, after the image of him that created him." (Col. 3:-1O.) Truth in the, mind, or the mind's union with truth, being part of the divine image in man, discovers to us the sin and mischief of error, which is a defacing (so far as it prevails) of the image of God.

No sooner was man created, but by the exercise of knowledge he soon discovered GOD's image in him; and by his ambition after more, lost what he had. So that now there is an haziness or cloud spread over truth by ignorance and error.

OBSERVATION 2:

Of Knowledge there are divers sorts; some are Human, and some Divine, some Speculative and some Practical.

BUT of all knowledge none is like that divine and supernatural knowledge of saving truths revealed by CHRIST in the Scriptures; from whence arise the different degrees both of the sinfulness and danger of errors; those errors being always the worst which are committed against the most important truths revealed in the Gospel.

These truths he infolded either in the plain words, or evident and necessary consequences from the words of the Holy Scriptures; Scripture consequences are of great use for the refutation of errors; it was by Scripture-consequence that CHRIST successfully proved the resurrection against the Sadducees. (Matt. 12:)

Some think that reason, or natural light, is abundantly sufficient for the direction of life; but certainly nothing is more necessary to us for that end, than the written word; for though the remains of natural light have their place and use in directing us about natural and earthly things, " the natural man receiveth not the things of GOD," &c. (1 Cor. 2: 14.) "Once were ye darkness, now are ye light in the LORD," (EPA. 5: 8,) that is, by a beam of heavenly light shining from the SPIRIT of CHRIST, through the written word, into your minds or understandings.

It is the written word which shines upon the path of our duty, the Scriptures of the Old and New Testament jointly make the solid foundation of a Christian's faith. Hence, (Eph. 2: 2O,) we are said to be built upon the foundation of the Apostles and Prophets. _ We are bound therefore to honor Old Testament Scriptures as well as New, they being part of the divine canon,. and must not scruple to admit them as authentic proofs, for the confirmation of truths, and refutation of errors. CHRIST referred the people to them; (John 5: 39;) and PAUL preached and disputed from them. (Acts 26: 22.)

OBSERVATION 3:

Unto the attainment of Divine Knowledge out of the Scriptures,

some things are naturally, yet less principally requisite;

and something absolutely and principally

THE natural qualifications desirable in the mind, are clearness of apprehension, solidity of judgment;_, and fidelity of retention. These are desirable requisites to make the understanding susceptible of knowledge; but the irradiation of the mind by the SPIRIT of GOD is principally necessary. " He shall guide you into all truth:" (John 16: 18:) The clearest and most comfortable light he giveth to men, is in the way of sanctification, called the teachings of the anointing. (1 John 2: 27.)

When this spiritual sanctifying light. shines upon a mind qualified with the three fore-mentioned requisites, that mind excels others in the riches of knowledge. And yet the teachings of the SPIRIT in the way of sanctification, very much supply the defects-of the fore-mentioned qualifications. Whence two things are highly remarkable:

1. That men of great abilities of nature, clear apprehensions in natural things, strong judgments, and tenacious memories, not only frequently fall into gross error and damnable heresies themselves, but become heresiarchs, or heads of erroneous factions, drawing multitudes into the same sin and misery with themselves,; as ARIUS, SocINus, BELLARMINE, and multitudes of others have done.

And secondly,- it is no less remarkable, that men of weaker parts, but babes in comparison, through the sanctification and direction of the SPIRIT, for which they have humbly waited in prayer, have not only been directed and guided by Him into the truth, but so confirmed and fixed therein, that they have been kept sound in their judgments in times of abounding errors, and firm in their adherence to it in days of fiercest persecution.

OBSERVATION 4:

Among the manifold Impediments to the obtaining true Knowledge,

and settling the Mind in the Truth and Faith of the Gospel,

these three are of special consideration, viz. Ignorance, Curiosity, and Error.

IGNORANCE slights it, or despairs of attaining it. Truth falls into contempt among the ignorant, from sluggishness and apprehension of the difficulties that he in the way to it. " Wisdom is too high for a fool." (Prov. 24: 7.) Curiosity runs beside or beyond it. This pride and wantonness of the mind puffs it up with a vain conceit, that it is not only able to penetrate the deepest mysteries revealed in the Scripture, but even unrevealed secrets also. 4' Intruding into those things which be has not seen, vainly puffed up by his fleshly mind." (Col. 2: 18.) But,

Error militates directly against it, contradicts and opposeth truth, especially when an error is maintained by pride against inward convictions, or means of better information. It is bad to maintain an error for want of light; but abundantly, worse-to maintain it against light. This is such an affront to GOD, as'-iii usually punishes with penal ignorance, and gives them up to a spirit of error.

OBSERVATION 5:

Error is binding upon the Conscience, as well as Truth; and altogether as much,

and sometimes more influential upon the affections and passions, as Truth is.

FOR it presents not itself to the soul in its own name, as error; but in the name and dress of truth; and under that notion binds the conscience, and vigorously influences the passions and affections; and then being more indulgent to lust than truth is, it is for that so much the more embraced by the deceived soul. The heat that error puts the soul into, differs from a religious zeal, as a feverish does from -a natural heat, which is not indeed so benign and agreeable, but much more fervent and scorching. A mind under the power of, error, is restless and impatient to propagate its errors, and these heats prey upon and eat up the vital spirits and power of religion.

OBSERVATION 6

It is exceeding difficult to get out Error, when once it is imbibed,

and has rooted itself by an open profession.

ERRORs like some sorts of weeds, having once seeded in a field or garden, it is scarce possible to subdue and destroy them; especially if they be hereditary errors, or have grown up with us from our youth; a teneris assueseere multum est, says SENECA; it is a great advantage to truth or error, to have an early and long possession of the mind. The Pharisees held many erroneous opinions about the Law, as appears by the corruptive Commentaries upon it, refuted by CHRIST; (Matt. v;) but did he root -them out of their heads and hearts thereby No, no; they sooner rid him out of the world. The Sadducees held a most dangerous error about the Resurrection; CHRIST disputed with them to the admiration of others; and proved it clearly against them; and yet we find the error remaining long after CHRIST's death. (2. Tim. 2: 18.) The Apostles themselves had their minds tinctured with this error, that CHRIST should be outwardly great and magnificent in the world, and raise his followers to great honors and preferments amongst men: CHRIST plainly told them it was their mistake; for the SON of Man came not to be ministered unto, but to minister; yet this did not rid their minds of the error it stuck fast in them, even till his ascension to heaven. O how hard it is to clear the heart of a good man once leavened with error! and how much more hard to separate it from a wicked man!

OBSERVATION 7

Men are not so circumspect and jealous of the Corruption of their Minds by Errors,

as they are of their Bodies in times of Contagion;

or of their Lives with respect to gross Immoralities.

SPIRITUAL dangers affect us less than corporeal; and intellectual evils less than moral. Whether this be the effect of hypocrisy, the errors of the mind being more secret and invisible than those of the conversation. Or whether it be the effect of ignorance, that men think there is less sin and danger in the one than in the other; not considering that an apoplexy seizing the head, is every way as mortal as a sword piercing the body: The Apostle in 2 Pet. 2: 1, calls them aupea etc arwXem5i damnable heresies, or heresies of destruction. An error in the mind may be as destructive to the soul, as an error of immorality or profaneness in the life.

OBSERVATION VIII.

It is a great Judgment of GOD,

to be given over to an erroneous Mind.

FOR the understanding being the leading faculty, as that guides, the other powers and affections of the soul follow, as horses in a team follow the fore-horse. Now how sad and dangerous a thing is this, for SATAN to ride the forehorse, and guide that, that is to guide the life of man! That is a dreadful, judicial stroke of GOD, which we read of Rom. 1: 26; *; GOD by a penal -tradition suffered them to run into the dregs of immorality, and pollutions of life; and that because they abused their light, and became vain in their imaginations. (Verse 2l.)

Wild whimsies and fancies in the head, usually mislead men into the mire of profaneness, and then it is commonly observed GOD sets some visible mark of his displeasure upon them; especially the Heresiarchs, or ring-leaders in error. NESTORIUS's tongue- was consumed by worms. CERINTHUS's brains knocked out by the fall of an house. It were easy to instance in multitudes;of others, whom the visible hand of GOD had marked for a warning to others; but usually the errors of the mind are followed by a consumption and decay of religion in the soul. If grace be in the heart, where error sways its sceptre in the head, yet usually there it languishes and withers. They may mistake their dropsy for growth and flourishing, and think themselves to be more spiritual, because more airy and notional but if men would judge themselves impartially, they will certainly find that the seeds of grace thrive not in the heart, when shaded and over-dropped by an erroneous head.

OBSERVATION 9:

It is a pernicious evil, to advance a mere opinion into the place of an Article of Faith;

and to lay as great a stress upon it,

as they ought to do upon the most clear and fundamental point.

OPINION (as one truly says) is but reason's projector, and the spy of truth: It makes in its fullest discovery no more than the dawning and twilight of knowledge; and yet I know not how it comes to pass, but so it is, that this idol of the mind holds such a sway and empire over all we hold. Matters of mere opinion are every where cried up by some, for mathematical demonstration, and articles of faith, written: with a sun-beam; worshipping the fancies and creatures of their own minds, more than GOD; and putting more trust in their ill-founded opinions, than in the sure word of prophecy. Much like that humorist that would not trust day-light, but kept his candle still burning by him; because, said he, this is not as subject to eclipses, as the sun is.

And what more frequent, when controversies grow fervent, than for those that maintain the error, to boast every silly argument to be a demonstration; to upbraid and pity the blindness and dullness of their opposers, as men that shut their eyes against sun-beams; yea, sometimes to draw their censures through the very hearts of their opposers, and to insinuate that they must needs hold the truths of GOD in unrighteousness, sin against their knowledge, and that nothing keeps them from coming over to them, but pride, shame, or some worldly interest! What a complicated evil is here! A proud exalting of our own opinions, an immodest imposing on the minds of others more clear and sound than our own, and a dangerous usurpation of GOD's prerogative in judging the hearts and ends of our brethren.

Error being conscious to itself of its own Weakness; and the strong Assaults that will be made upon it, evermore labors to defend and secure itself under the Wings of Antiquity, Reason, or Scripture.

ANTIQUITY is a venerable word, but ill used, when made a cloak for error. Truth must needs be elder than error, as the rule must necessarily be, before the aberration from it. The grey hairs of opinions are then only beauty, and a crown, when found in the way of righteousness. Copper (says learned DUIKOULIN) will never become gold by age. At he will be a lie, let it be never so ancient. We dispute not by years, but by reasons drawn from Scripture. That which is now called an ancient opinion, if it be not a true opinion, was once but a new error. When you can tell us, how many years are required to turn, an error into truth, then we will give more heed to antiquity, when pressed by error, than we now think due to it.

If antiquity will not do, reason shall be pressed to serve error's turn at a dead lift; and indeed the pencil of reason can lay curious colours upon rotten timber, and varnish over erroneous principles with fair and plausible pretences. What expert artists have the Socinians proved themselves in this matter! But because men are bound to submit human authority and reason to divine revelation, both must give way and strike sail to the written word.

Hence it comes to pass, that the great patrons and factors for error, do above all things labor to gain countenance from the written word; and to this end, they manifestly wrest the Scriptures to make them subservient to their opinions; not impartially studying the Scriptures first, and forming their opinions according to them; but they bring their erroneous opinions to the Scriptures, and then, with all imaginable art and sophistry, wire-draw and force the Scriptures to countenance and legitimate their, opinions.

GOD in all ages in his tender care for his Churches and Truths, has still qualified and excited his servants for the defense of his precious Truths, against the errors and' heresies that have -successively assaulted them.

As Providence is observed in every climate and island of the world to have provided antidotes against the poisonous plants and animals of the country; and the one is never far from the other: So is the care of his providence much more. conspicuous in the case now before us. When, or wheresoever venomous errors and deadly heresies arise, He has his servants at hand with antidotes against them..

When ARIUS, that, deadly enemy to the Deity of CHRIST, struck at the very heart of our religion, faith, and comfort; a man of subtle parts, and blameless life, which made his heresy much the more spreading; the LORD had his well furnished ATHANASIUS in readiness to resist and confound him. And as he had his ATHANASIUS to defend the Deity Of CHRIST; so he wanted not his BASIL to defend the doctrine of the Holy Spirit against MACEDONIUS.

So from the beginning and first rise of Popery, that centre and sink of errors, we have a large catalogue of the: learned and famous witnesses, which in all ages have faithfully opposed it; and when, notwithstanding all, it had overrun Europe like a rapid torrent; and Germany was brought to that pass, that if the Pope had but commanded it, they would have eaten grass or hay more pecudum then did the LORD bring forth invincible LUTHER, and with him a troop of learned champions, into the field against him; since which time the cause of Popery is become desperate.

Thus the care of providence in all ages has been as much displayed in protecting the church against the dangers that arose from false brethren within it, as from avowed persecuting enemies without it; and, had it not been so, the: rank weeds of heresies and errors had long since overtopped. and choked the corn, and made the church a barren field.

OBSERVATION 12:

The Want of a modest Suspicion, and justification, gives both Confidence and Growth to erroneous Opinions.

IF matters of mere opinion were kept in their proper place, under the careful guard of suspicion, they would not make that bustle and confusion in the churches, they have done, and do at this day.

It is confessed, that all truths are not matters of mere opinion; neither are all opinions of equal weight: And yet it is as true, that matters of opinion ought carefully to be sorted from matters of faith, and to be kept in their own rank, whilst matters of faith, clearly revealed, are to stand upon their sure and firm basis. The former, namely, matters of mere opinion, we are so to hold, as upon clear light to be ready to part with them. The other, namely, matters of faith, we are to hold with resolutions to live and die by them.

What is opinion, but the wavering of the understanding between probable arguments, for and against a point of doctrine In such cases there should be a due allowance of other men's opinions to them; and why not, whilst they offer as fair for the truth as we And haply, their parts, helps, and industries, are not inferior to ours; it may be beyond them, and we may discern in them as much tenderness of conscience, and fear of sin, as in ourselves. In this case, a little more modest suspicion in our opinions, would do the church a great deal of right; and that which should prevail with all modest persons to exercise it, is the just reflection they may make upon their own former confident mistakes.

OBSERVATION 13

There is a remarkable Involution or Concatenation of Errors, one linking in, and drawing another after it.

AMONGST all erroneous sects, there is still some *, some Helena, for whose sake the war against truth is commenced; and the other lesser errors are pressed for the sake and service of this leading darling error. As we see the whole troop of indulgences, bulls, masses, pilgrimages, purgatory, with multitudes more, flow from, and are pressed into the service of the Pope's supremacy and infallibility: So in other sects, men are forced to entertain many other errors, which, in themselves considered, they have no great kindness for; but they are necessitated to entertain them in defense of that great, leading, darling opinion they first espoused.

OBSERVATION 14

Errors abound most, and spring fastest in the times of the Church's Peace,

Liberty, and outward Prosperity, under indulgent Rulers.

CHRISTIAN benevolent rulers are choice mercies and blessings to the Church. Such as rule over men in the fear of GOD, are to the church, "as well as civil state, " like the light of the morning, when the sun arises, even a morning without clouds, as the tender grass springing out of the earth by clear shining after rain." (( Sam. 23: 4.)

But this, as well as other mercies, is liable to abuse; and under the influences of indulgent governors, error as well as truth springs up, flowers, and seeds. Persecution gives check to the wantonness of men's opinions, and finds them other work to do. Caterpillars and locusts are swept away by the bitter east-winds, but swarm in halcyon days, and fall upon every green thing. So that the church rides in this respect more safely in the stormy sea, than in the calm harbor. Peace and prosperity is apt to cast its watchmen into a sleep, and whilst they sleep, the envious one soweth tares.

The abuse of such an excellent mercy provokes the LORD to cut it short, and cause the clouds to gather again after the rain. We have found it so once and again (alas! that I must say again) in this wanton and foolish nation. Professors could live quietly together, converse, fast, and pray in a Christian manner together, under common calamities and dangers; differences in opinion were suspended by consent: But no sooner do we feel a warm sun-blast of liberty and peace, but it revives and heats our dividing lusts, and corruptions, instead of our graces. The sheep of CHRIST fight with each other, though their furious pushing one at another is known to presage a change of weather.

OBSERVATION 15

Nothing gives more Countenance and Increase to Error, than a weak and feeble Defense of the Truth against it.

THE strength of error lieth much in the weakness of the advocates and defendants of truth. Every friend of truth is not fit to make a champion for it. Many love it, and pray for it, that cannot defend and dispute for it. I can die for the truth, (said the Martyr) but I cannot dispute for it." ZUINGLIUS blamed CAROLOSTADIUS for undertaking the controversy of that age, because (said he) non habuit sat)s liumerorum; his shoulders were too weak for the burden.

It can be said of few, as CICERO speaks of one, Nullam unquam in disputationibus rem defendit, quam non probarit; nullam oppugnavit, quam non everterit: He undertook no cause in disputation, which he could not defend; he opposed no adversary, but he could overthrow him. He is a rare and happy disputant, who can clear and carry every point of truth, of which he undertakes the defense. It were happy for the church, if the abilities and prudence of all her friends were equal to their love and zeal. Every foil, every weak or impertinent answer of a friend to truth, is quickly turned into a weapon to wound it the deeper.

OBSERVATION 16

Errors of Judgment are not cured by Compulsion and external Force,

but by rational Conviction, and proper spiritual remedies.

BODILY sufferings rather spread than cure intellectual errors. I deny not but fundamental heresies, breaking forth into open blasphemies against GOD, and seditions in, the civil state, ought to be restrained. It is no way fit that men should be permitted to go up and down the world with, plague-sores running upon them: Nor do I understand why men should be more cautious to preserve their bodies than their souls. But I' speak here of such errors as may consist with the foundations of the Christian faith, and are not destructive to civil government. They take the ready way to spread and perpetuate them, that think to root them out of the world by external force and violence. The wind never causes an earthquake, till it be pent in, and restrained from motion.

We never find, nor can imagine, that those church or state exorcists should ever be able to. effect their end, who think to confine all the spirits of error within the circle of a severe uniformity. - Fires, prisons, pillories, stigmatizings, mutilations, whippings, banishments, are the Popish topics to confute errors. It is highly remarkable, that the world long ago consented, for the avoiding of dissenting judgment, to enslave themselves and their posterity to the most fatal and destructive heresy that ever it groaned under.

It is a rational and proper observation long since made by LACTANTIUS, Quis mihi imponat neeessitatem credendi, quad nolim, vel non credendi, quod velim Who can force me to believe what I will not, or not to believe what I will The rational and gentle spirit of the Gospel is the only proper and effectual method to cure the diseases of the mind.

OBSERVATION 17

If ever errors be cured, and the peace and unity of the church established,

men must be convinced of,

and acquainted with the occasions and causes both within and without themselves,

from whence their errors proceed;

and must both know and apply the proper rules and remedies for the prevention or cure of them.

THERE is much difference between an occasion, and a proper. cause; these two are heedfully to be distinguished. Critical and exact historians, as POLYBIUS and TACITUS, distinguish between the arm, and the arm, the beginning occasions, and the real causes of a war; and so we ought in this case of errors. The most excellent and innocent things in the world, such as the Scriptures, the liberty of "Christians, the tranquility and peace of the church, may, by the subtlety of SATAN working in conjunction with the corruptions of men's hearts, become the occasions, but can never be the proper causes of errors.

Accordingly having made the seventeen remarks upon the nature and growth of errors, (which cannot so well be brought within the following rules of method,) I shall in the next place proceed in the discovery both of the mere occasion, as also of the proper culpable causes of errors, together with the proper preventives and most effectual remedies placed together in the following order.

The holy GOD, who is a GOD of truth, and hateth errors, the GOD of order, and hates confusions and schisms in the church, is yet pleased to permit errors and heresies to arise, without whose permission they could never spring. And this he does for the trial of his people's faith and constancy, and for a spiritual punishment upon some men for the, abuse of his known truths; and by the permission of those evils he advanceth his own glory, and the good of his church and people.

SATAN'S design in errors is to cloud and darken GOD's name and precious truths; to destroy the beauty, strength, and order of the church. But GOD's ends in permitting and sending errors, are, (1.) To punish men for their abuse of light. (2.) To prove and try the sincerity and constancy of our hearts., (Deut. 13: 1, 3; 1 Cor. 11: 19.) And lastly, By these things the saints are awakened to a more diligent search of the Scriptures, which are the more critically read and examined upon the trial of the spirits and doctrines by them.

But though heresies and errors must (for the reasons assigned) break forth into the world, and God will turn them eventually to his own glory; yet it is a dreadful judgment to be delivered over to a spirit of errror, to be the authors and abettors of them; this is a judicial stroke of GOD: And as ever we hope to escape, and stand clear out of the way of it, let us carefully Shun these three following causes and provocations thereof.

1. Want of love to the truth, which GOD has made to shine about us in the means, or into us by actual illumination under the means of knowledge; "because they received not the love of the truth, GOD gave them up to strong delusions." (2 Thess. 2: 1O, 11.) They are justly plagued with error that slight truth. False doctrines are fit plagues for false hearts.

2. Beware of pride and wantonness of mind. It is not so much the weakness as the wantonness of the mind, which provokes GOD to inflict this judgment: None likelier to make seducers, than boasters. (Jude 16.) ARIUS gloried

that God -had revealed some things to him, which were hidden from the Apostles themselves. SIMON MACUS boasted himself to be the mighty power of GOD.

3. Beware you neglect not prayer, to be kept sound in your judgments, and guided by the SPIRIT into all truth. " With my whole heart have I sought thee: O let me not wander [or err] from thy commandments." (Psalm cxix. 1O.) This do, and you are safe from such a judicial tradition

We shall next speak of the causes of error found in the evil dispositions of -men, which prepare and incline them to receive erroneous opinions, and even catch at the occasions and least sparkles of temptation, as dry tinder; and amongst these is found,

1. A perverse wrangling humor at the pretended obscurity of the Scriptures. The Romish party snatch at this occasion,_ and make it the proper cause, when indeed it is but a picked occasion of the errors and mistakes among men. They tell us, the Scriptures are so difficult, obscure, and perplexed, that if private men will trust to them, as their only guide, they will inevitably run into errors, and their only relief is to give up their souls to the conduct of their church; whereas indeed the true cause of error is not so much in the obscurity of the word, as in the corruption of the mind.

We acknowledge there are in the Scriptures some things hard to be understood, (2 Pet. 3: 16,) the sublime and mysterious nature of the matter rendering it so; and some things hard to be interpreted from the manner of expression, as indeed all mystical parts of Scripture and prophetical predictions are. The SPIRIT of GOD this way designedly casts a veil over them, till the proper season of their revelation and accomplishment be come. Besides, (as the learned GLASSIUS observes,) in ST. PAUL'S style there are found some peculiar words and forms of speech, which ordinary rules of grammar take no notice, nor give any parallel examples of; as, to be "buried with CHRIST;" to be " baptized into his death;" to which I may add, to be "circumcised in him." There are also multitudes of words found in Scripture of various and vastly different significations; and accordingly there is a diversity, and sometimes a contrariety of senses given of them by expositors; which to an humorist, or quarrelsome wit, give an occasion to vent his errors with a plausible appearance of Scripture.

But; notwithstanding all this, the great and necessary things are so plainly revealed in the Scriptures, that even babes in CHRIST do apprehend and understand, them. (Matt. 11: 25; 1 Cor. 1: 27, 28, 29.) And though there be difficulties in other points more remote from the foundation; yet the SPIRIT of GOD is not to be accused, but rather his wisdom to be admired herein. For, (1.) This serves to excite the most intense study and diligence, which by this difficulty is made necessary; the very Prophets, yea, the very angels search into these things. (1 Pet. 1: 11, 12.) (2.) Hereby a standing ministry in the church is made necessary. (Neh. viii. 8; Eph. 4: 11-13.) So that to pretend obscurity of Scripture to be the culpable cause of error, when indeed the fault is in ourselves; this is too much like our father ADAM, who would implicitly accuse GOD, to excuse himself;' he laid it upon the woman which GOD gave him, and we upon the Scriptures which GOD has given us.

The proper remedies and preventives in this case are an, heedful attendance to, and practice of these rules.

RULE 1

LET all obscure and difficult texts of Scripture be constantly examined and expounded according to the analogy or proportion of faith, which is ST. PAUL'S own rule. 11 Let him that prophesieth, [that is, expoundeth the Scripture in the church,] do it according to the proportion of faith." (Rom. 12: 6.) The analogy or proportion of faith is what is taught plainly and uniformly in the whole Scriptures of the Old and New Testament, as the rule of our faith and obedience. Whilst we carefully and sincerely attend hereunto, we are secured from sinful corrupting the

Word of GOD. Admit of no sense which interfereth with this proportion of,faith. If men have no regard to this, but take liberty to rend off a single text from the body of, truth to which it belongs, and put a peculiar interpretation upon it which is discordant to other Scriptures, what work will they quickly make

RULE 2

NEVER put a new sense upon words of Scripture in favor of your pre-conceived notions, nor wrest it from its general and common use and sense. This is not to interpret, but to wrest the Scriptures, as that word * signifies. (2 Pet. 3: 16.) We are not to make the Scriptures speak what we think, but what the Prophet or Apostle thought, whom we interpret. In 1 Cor. 7: 14, we meet with the word Holy applied to the children of believers; that word is above five hundred times used for a state of separation to GOD: Therefore to make it signify in that place nothing but legitimacy, is a bold and daring practicing upon the Scripture.

RULE 3

WHENEVER you meet with an obscure place of Scripture, let the context of that Scripture be thoroughly searched; for it is usual with GOD to set up light there to guide us through the obscurity of a particular text. And there is much truth in the observation of the Rabbins, Nulla est objeetio in lege, qur non habet solutionem in latere. There is no scruple or objection in the, law, but it has a solution at the side of it.

RULE 4

LET one Testament freely cast its light upon the other; and let not,men undervalue or reject an Old Testament text, as no way useful to clear and establish a New Testament point of faith or duty. Each Testament reflects light upon the other., The Jews reject the New Testament, and many among us sinfully slight the Old: But without the help of both, we can never understand the mind of God in either. It is a good rule in the civil law, Turpe est de lege judicare, tots lege nondum inspects. We must inspect the whole law,, to know the sense of any particular law.

RULE 5

HAVE, a due regard to that sense given of obscure places of Scripture, which has not only the current sense of learned expositors, but also naturally agrees with the scope of the place. A careless neglect and disregard to this, is justly blamed by the Apostle. (1 Tim. 1: 7.)

A second evil temper disposing and inclining - men to suck in erroneous doctrines and opinions, is the abuse of that just and due Christian liberty allowed by CHRIST to all his people to read, examine, and judge the sense of Scriptures with a private judgment of discretion.

This is a glorious acquisition, and blessed fruit of Reformation, to vindicate and recover that just right, and gracious grant made to us by CHRIST and the Apostles, out of the hands of our Popish enemies, who had usurped it. The exercise of this liberty, is at once a duty -commanded by CHRIST, and commended in Scripture. It is commanded by CHRIST: " Search the Scriptures," says CHRIST to the people. (John 5: 39.) " I speak as to wise men, judge you what I say." (1 Cor. 10: 15.) And the exercise of this private judgment of discretion by the people, is highly commended by ST. PAUL in the Bereans. " These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily whether those things were so." (Acts 17: 11.) This liberty is not allowed in any religion, as it is in the Christian religion, nor enjoyed in its fulness, as it is in the Reformed religion, whose glory it is that it allows its principles and doctrines to be critically examined and tried of all men by the rule of the word, as well knowing, the more it is sifted and searched by its professors, the more they will be confirmed and satisfied in the truth of it.

But yet this just liberty of Christians, suffers a double abuse: One from the Popish enemies, who injuriously deny it to the people: Another, by Protestants themselves, who sinfully stretch it beyond the just degree and measure in which CHRIST allows it to them.

The Pope injuriously restrains it, discerning the danger that must necessarily follow the concession of such a liberty to the people, to compare his superstitious. and erroneous doctrines with the rule of the word.

2. And Secondly, It is frequently abused, by stretching it beyond CHRIST's allowance; when every ignorant and confident person shall, under pretence of liberty granted by CHRIST, rudely break in upon the sacred text, distort, violate, and abuse the Scriptures at pleasure, by putting such strange and foreign senses upon them, as the SPIRIT of GOD never` intended.

The proper way to prevent and remedy this mischief, is not by depriving any man of his just liberty, either to read, or judge for himself what God speaks in his word; that were the same thing as to cut off a head to cure a headache. Leave that sinful policy with the false religion. Let those only that know they do evil, be afraid of coming to the light. But the proper course of preventing the mischiefs that come this way, is by laboring to contain Christians within those limits CHRIST himself has set unto this liberty which he has granted them. And these are such as follow:

(1.) Though CHRIST have indulged to the meanest and weakest Christian a liberty to read and judge of the Scriptures for himself; yet he has neither thereby, nor therewith granted him a liberty, publicly to expound and preach the word to others: That is quite another thing.

Christians may privately edify one another by reading the Scriptures, communicating their sense one to another of them, admonishing, counselling, reproving one another in a private fraternal way, at seasons wherein they interfere not with more public duties: But for every one that has confidence enough, (and the ignorant are usually best stocked with it,) to assume a liberty to expound and give the sense of Scriptures, and pour forth his own wild notions, as the pure sense and meaning of GOD'S SPIRIT in the Scriptures; this is what CHRIST never allowed, and through this flood-gate, errors have broken in, and overflowed the Church of GOD, to the great scandal of religion, and confirmation of Popish enemies.

(2.) Though there be no part of Scripture shut up or restrained from the knowledge or use of any Christian; yet CHRIST has recommended to Christians of different abilities, the study of some parts of Scripture rather than others; as more proper and agreeable to their age and stature in religion.

Christians are by the Apostle ranked into three classes, Fathers, young men, and little children;" (1 John 2: 13;) and accordingly the wisdom Of CHRIST has directed to that sort of food which is proper to each: For there is in the word all sorts of food suitable to all ages in CHRIST; there is both " milk for babes, and strong meat for grown Christians." (Heb. 5: 13, 14.) Those that are unskilful in the word of righteousness, should feed upon milk; that is, the easy, plain, but most nutritive practical doctrines of the Gospel. But " strong meat," says be; that is,, the most abstruse, deep, and mysterious truths; belongeth " to them that are of full age, even those who, by reason of use, have their senses exercised to discern both good and evil;" that is, truth and error. To the same purpose he speaks, " I have fed you with milk, and not with meat; for hitherto ye were not able to bear it." (1 Cor. 3: 2.)

Art you a weak unstudied Christian a babe in CHRIST Then the easier, and more nutritive milk of plain Gospel doctrine is fitter for thee, and will do thee more good, than the stronger meat of profound and more mysterious points; or the bones of controversy, which are too hard, for thee to deal with.

3. There is another evil disposition in the mind, rendering it easily receptive of errors, and that is spiritual slothfulness and carelessness in a due and serious search of the whole Scripture, with a sedate and rational consideration of every part and particle therein, which may give us any, though the -least light to understand the mind of GOD in those difficult points we search after the knowledge of.

Truth lies deep, as the rich veins of gold do. (Prov. 2:) If we will get the treasure; we must not only " beg," as he directs, (verse 3,) but " dig" also: (verse 4:) Else as he speaks, "the talk of the lips tends only to poverty." (Prov. xiv: 23.) We are not to take up with that which lies uppermost, and next at hand upon the surface of the text; but to search with the most sedate and considerative mind into all parts of the written word, examining every text which has any respect to the truth we are searching for, heedfully to observe the scope, antecedents, and consequents, and to value every tittlq and iota; -for each. of these are of Divine authority. And sometimes great weight is laid upon a word, as appears in the names of ABRAHAM and SARAI.

It will require some strength of mind, and great sedulity, to-lay all parts of Scripture before us, and to compare words with words; and things with things; as the Apostle speaks, "comparing spiritual things with spiritual." (1 Cor. 113.)’.- And though it be true that some important doctrines, as that of justification by faith, are methodically disposed, and throughly cleared and settled in one "d the same context; yet it is as true, that many other points of. faith and duty are not so digested, but are delivered here a little, and there a little. You must not think to find all that belongs to one head or point of faith or duty, laid together in a system, or common-place in Scripture; but scattered abroad in several pieces, some in the Old Testament, and some in the New, at a great distance one from another.

Now in our searches and inquiries after the full and satisfying knowledge of the will of GOD in such points, it is necessary that the whole Word of GOD be throughly searched, and all those parcels brought together to an interview. As for example, If a man would see the entire discovery that was made of CHRIST, to the Fathers, under the Old Testament, he shall not find it laid together in any one Prophet; but shall find that one speaks to one part of it, and another to another.

MOSES gives the first general hint of it. " The seed of the woman shall break the serpent's head." (Gen. 3: 15.) But then if you would know more particularly of whose seed, according to the flesh, he should come, you must turn to Gen. 22: 18. " In thy seed (says GOD to ABRAHAM) shall all nations of the earth be blessed." And if you yet doubt what seed GoD means there, you must turn to the Apostle, " To thy seed, which is CHRIST." (Gal. 3: 16,) If you would further know the place of his nativity, the Prophet MICAH must inform you of that:; it should be Bethlehem-Ephratah. (Micah 5: 2,) If you inquire of the quality of his parent, another Prophet gives you that " Behold, a virgin shall conceive, and bear a son, and call his name IMMANUEL." (Isa. 7: 14.) If the time of his birth be inquired after, MOSES and DANIEL must inform

you of that. (Gen. xlix. 1O; Dan. 9: 24.)

So under the New Testament, if a man inquire about the change of the Sabbath, he must not expect to find a formal repeal of the seventh day, and an express institution of the first day in its room; but he is to consider,

(1.) What the Evangelist speaks, that CHRIST is LORD of the Sabbath; (Mark 2: 28;) and so had power, not only to dispense with it, but to change it.

(2.) That on the first day of the week, CHRIST rose from the dead. (Matt. 28: 1, 2.) And this is that great day, foretold to be the day, to be solemnized upon that account. (Psalm cxviii. 9-4.)

(3.) That accordingly the first day of the week is emphatically styled the LORD's day, (Rev. 1: 1O,) where you find his own name written upon it.

(4.) You shall find this was the day on which the Apostles and primitive Christians assembled together for the stated and solemn performance of public worship, (John 20: 19,) and other public Church-acts and duties. (1 Cor. 16: 1, 2.) And so putting together, and considering all these particulars, we draw a just conclusion, That it is the will of GOD, that since the resurrection of CHRIST, the first day of the week should be observed as the Christian Sabbath.

In like manner as for the baptizing of believers' infants. We are not to expect it in the express words of a New Testament institution or command, that infants under the Gospel should be baptized; but GOD has left us to gather satisfaction about his will and our duty in that point, by comparing and considering the several Scriptures of the Old and New Testament which relate to that matter; which, if we be impartial, we may do.

(1.) By considering, that by GOD’s express command, the infant seed of his people were taken into covenant with their parents, and the then sign off that covenant commanded to be applied to the in. (Gen. 17: 9, 1O.)

(2.) That though the sign be altered, the promise and covenant is still the same, and runs as it did before, to believers and their children. (Acts 2: 38, 39.)

(3.) That the -federal holiness of our children is plainly asserted under the New Testament., (1 Cor. 7: 14; Rom, xi.' 16.)

(4.) We shall further find, that baptism succeeds in the room of circumcision, and that by an argument drawn from the co mpleteness of our privileges under the New Testament, no way inferior, but rather more extensive than those of the Jews. (Col. 2: 1O-12.)

(5.) We shall find that upon the conversion of any master or parent, the whole household were baptized. By putting all these things, with some others, together, we may arrive to the desired satisfaction about the will of GOD in this matter. But some men want abilities, and others are too lazy to gather together, compare and weigh all these and many more dints and discoveries of the mind of GOD, which would give much light unto this point; but they take an easier and cheaper way to satisfy themselves with what lies uppermost upon the surface of Scripture, and so, as it were by consent, let go, and lose their own, and their children's blessed and invaluable privileges, for want of a little labor and patience to search the Scriptures; a folly which few would be guilty of, if but a small earthly inheritance were concerned therein.

To cure this spiritual sluggishness, and awaken us to the most serious and diligent search after the will of GOD in difficult points, that we may not neglect the smallest hint given us about it, the following considerations will be found of great use.

(1.) The most sedate, impartial, and diligent inquiries after the will of God revealed in. his word, is a duty expressly enjoined by his sovereign command, which immediately, and indispensably binds the conscience of every Christian to the practice of it.

Remarkable is that text to this purpose: " And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good and acceptable and perfect will of God." (ROM. 12: 2.) Here you find this duty, not only associated with, but made the very end of our non-conformity to the world, and renovation of our minds; the very things which constitute a Christian.

And to sweeten our pains in this work, that will of God, for the discovery whereof we search, is presented to us under three illustrious and alluring properties, viz. good, acceptable, and perfect." Good it must needs be, because the will and essence of Gon, the Chief Good, are not two things, but one and the same. And perfect it must needs be, because it, is the standard, by which the actions of all reasonable creatures ought to be weighed, as to the moral good or evil of them; and being both good and per

fect, how can it choose but, upon both accounts, be highly acceptable and grateful to an upright soul " Search the Scriptures," says CHRIST. (Joh)G 5: 39.) " To the law and to the testimony," says the Prophet. (Isa. viii. 2O.) This is not matter of mere Christian liberty, butt commanded duty;’and at o ur peril be it if we neglect it.

(2.) NO act of ours can be good and acceptable to the LORD, further than it is agreeable to his will revealed in the word. _

No man can, be a. rule to himself. He can be no more his own rule than his own end. One man cannot be a rule' to another. The. best of men, and their actions, and examples, are only so far a rule of imitation to us, as they themselves are ruled by the divine revealed will. (1 Cor. 11: 1.) Uncommanded acts of worship are abominable to GOD, and highly dangerous to ourselves; they kindle the fire of his jealousy to the ruin and destruction of the presumptuous sinner. So that if the beauty and excellency of the will of GOD be not enough to allure us, the danger of acting without the knowledge of it may justly terrify us.

(3.) In this duty we tread in the footsteps' of the wisest and holiest men that ever went to heaven before us.

It is not only the characteristical note of a good man, (Psalm 1: 2,) but it has been the constant practice of the most eminent believers in all ages. The greatest Prophets that had this advantage of us, that they were the organs or inspired instruments of discovering the will of GOD to others, yet were not excused from, neither did they neglect to search it diligently themselves. (1 Pet. 1: 1O, 11.) DANIEL, that great favorite of heaven, who had the visions and revelations of GOD; yet himself diligently searched the written word, in order to the discovery of the mind of GOD. (Dan. 9: 2.)

(4.) Every discovery of the will of GOD by fervent prayer, diligent and impartial search of the Scriptures, and all other allowed helps, gives the highest pleasure the mind of man is capable of in this world.

If ARCHIMEDES, upon the discovery of a mathematical truth, was so transported and ravished, that he cried out, Evprtxa, evprtxa, I have found it, I have found it; what pleasure then must the investigation and discovery of a divine truth give to a sanctified soul! " Thy words were found of me, (says JEREMIAH,) and I did eat them; and thy word was unto me the joy and rejoicing of my heart, (Jer. 15: 16,) as pleasant food to a famishing man; for now conscience is quieted, comforted, and cheered in the way of duty. A man walks not at adventure with GOD, as that word signifies; (Levit. 26: 4O, 41;) but has a pleasant directive light of the word and will of GOD, shining sweetly upon the path of his duty.

(5.) By this means you shall find your faith greatly confirmed in the truth of the Scriptures.

The sweet consent and beautiful harmony of all the parts of the written word, is a great argument of its divinity; and this you will clearly discern, when by a due search you shall find• things that he at the remotest distance, to conspire and consent in one, and one part casting light, as well as adding strength to another. Thus you shall find the New Testament veiled in the Old, and the Old revealed in the New: And that such a consent of things, so distant

in time and place, can never be the project and invention of man.

(6.) The diligent and impartial search and inquiry after the will of GOD, out of no other design than to please him in the whole course of our duties, will return to us for a testimony of the integrity and sincerity of our hearts.

" Thy word (said DAVID) have I hid in my heart that I might not sin against thee:" And GOD will not hide his will from those that thus seek to know it. If men would apply themselves to search the word by fervent prayer, and fixed meditations, upon so pure a design, not bringing their prejudiced on prepossessed minds unto it; the SPIRIT of the LORD would guide them into all truth, and keep them out of dangercus and destructive errors.

Besides slothfulness; there is found in many persons another evil disposition preparing them easily to receive erroneous impressions; namely instability and fickleness of judgment, and unsettledness of mi::d about the truth of the Gospel.

Of this the Apostle warns us, " that we henceforth be no more children tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they he in wait to deceive." (Eph. 4: 14.) None are so constant and steady in the profession of the truth, as those that are fully convinced of, and well satisfied with the grounds' of it. Every professor, like every ship at sea, should have an *, a ballast. and steadiness of his own, (2 Pet. 3: 3, 17,) ready and prepared to render a reason of the hope that is in him; (1 Pet. 3: 15;) able upon all occasions to give an account of those inward motives which constrained his assent to the truth.

He that professeth a truth ignorantly, cannot be rationally supposed to adhere to it constantly. He that is but half convinced of a truth, when he engages in the profession, of it, must needs be a double-minded man, as the Apostle calf him; (James 1: 8;) half the mind hangs one way, and half another, and so it is easily moved this way or that with the least breath of temptation. And hence it comes to pass they are so often at a loss about their duty and their practice; for a doubtful mind must needs make a staggering and uncertain practice.

Erroneous teachers are called "wandering stars," (Jude 13,) which keep no certain course as the fixed stars do, but are sometimes nearer and sometimes remoter one from another. Thus errorists first imbibe unsettling opinions, and then discover them in their inconstant practices.

And this instability of judgment proceeds either from hypocrisy or weakness. Sometimes from hypocrisy; all hypocrites are double-minded men: "The double-minded man [that is, the hypocrite] is unstable in all his ways." (Jer. 4: 8.) One of that number was not ashamed to say,’That he had two souls’in one body, one for GOD, and another for whosoever would have it.'

Sometimes instability of mind is the effect only of weakness in the judgment, proceeding merely from want of age and growth in CHRIST, not having as yet attained senses exercised to discern both good and evil; they are but children in CHRIST, and children are easy and credulous creatures, presently taken away with a new toy, and as soon weary of it; such, a wavering and unstable temper invites temptation, and falls an easy prey into its hands.

I confess some cases may happen, where the pretences on both sides may be so fair, as to put a judicious Christian to a stand which -to choose; but then their deliberation will be answerable, and they will not change their opinions every month, as skeptics do. Wherever error finds such a mutable disposition, its work is half done before it makes one assault. The giddy-headed multitude have more regard to novelty, than truth.

How necessary and desirable are some effectual rules and remedies in this case! O what a mercy would it be to the professors of these days, to have their minds fixed, and their judgments settled in the truths of CHRIST! Happy is that man whose judgment is so guarded, that no dangerous error or heresy can commit a rape upon it. To this end I shall here commend the four following rules to prevent this vertiginous malady in the heads of Christians.

(1.) Look warily to it that you get a real inward implantation into CHRIST, and lay the foundation deep and firm in a due and serious deliberation of religion whenever you engage in the public profession of it. To this sense sound the Apostle's words, " As you have therefore received CHRIST JESUS the LORD, so walk ye in Him, rooted and built up in Him, and established in the faith, as you have been taught." (Col. 2: 6, 7.) Fertility and stability in CHRIST, a pair of inestimable blessings, depend upon a good rooting of the soul in Him at first. He that thrusts a dead stick into the ground, may easily pull it up again; but so he cannot do by a well-rooted. tree. A color raised by violent action, or a great fire, soon dies away, but that which is natural or constitutional will hold. Every thing is as its foundation is. It was want of a good root and due depth of earth, which soon turned the green corn into dry stubble. (Matt. 13: 21.)

(2.) Labor after an inward experimental taste of those truths which you profess. This will preserve your minds from wavering and hesitation about the certainty and reality of them. We will not easily part' with those truths which have sensibly shed down their sweet influences upon our hearts. No sophister can easily persuade a man that has tasted the sweetness of honey, that it is a bitter and unpleasant thing: You cannot easily persuade a man out of his senses.

(3.). Study hard and pray earnestly for satisfaction in the present truths; -That you maybe established *, in the truth that now is under opposition and controversy." (2' Pet. 1: 1,O,) Be not ignorant of the truths that he in present hazard. Antiquated opinions that are more abstracted from our present interest, are no trials of the soundness of our judgments, and integrity of our hearts, as the controversies and conflicts of the present times are. Every truth has its time to come upon the stage, and enter the lists, some in one age, and some in another; but Providence seems to. have cast the lot of your nativity for the honor and defense of those truths with which error is struggling and conflicting in your time.

Lastly. Be thoroughly sensible of the benefit and good of establishment, and of the evil and danger of a wavering, mind and judgment.

" Be not carried away with divers and strange doctrines," says the Apostle, "for it is a good thing that the heart be established." (Heb. 13: 9.) Established souls are the honor of truth. It was the honor of religion in the primitive days, that when the Heathens would proverbially express

an impossibility, they used to say,’ You may as soon turn a Christian from CHRIST, as do it.'

The fickleness of professors is a stumbling-block to the world. They will say as CATO of the civil wars between CAESAR and POMPEY; Quem fugiam video, quern sequar; They know whom to avoid, but not whom to follow. And as the honor of truth, so the flourishing of your own souls depends on it. A tree often removed from one soil to another, can never be expected to be fruitful; it is well if it make a shift to live.

(5.) Another inward cause disposing men to receive erroneous impressions, is an unreasonable eagerness to snatch at any doctrine or opinion that promises ease to an anxious conscience. Men that are under terrors of conscience, are willing to listen to any thing that. offers present relief. Of all the troubles in the world, those of the conscience are most intolerable. And those that are in pain are glad of ease, and readily catch at any thing that seems to offer it.

This seems to be the thing which led those poor distressed wretches, intimated Micah 6: 6, into their gross mistakes about the method of the remission of their sins. " Wherewith shall I come before the LORD, and bow myself before the high GOD Shall I come before Him with burnt-offerings, with calves of a year old Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul" They were ready to purchase inward peace, and buy their pardon at any rate: Nothing but the pangs of conscience could have extorted these things from them. Great is the efficacy and torment of a guilty conscience.

SATAN, who feels more of this in himself than any other creature in the world, and knows how ready poor ignorant,' but distressed sinners are to catch at any thing that looks like ease or comfort, and being jealous what these troubles of conscience may issue in, prepares for them such erroneous doctrines and opinions under the names Anodynes and Quieting Recipes, by swallowing of which they feel some present ease, but their disease is thereby made so much the more incurable.

It is upon this account he has found such vent in the world for his penances, pilgrimages, and indulgences, among the Papists. But’seing this ware will not go off among the more enlightened professors of Christianity, he changeth his hand, and fitteth other doses under other names, to quiet sick and distressed souls, before ever their frights of conscience come to settle into true repentance and faith in the

blood of CHRIST, by dressing up and presenting to them' such opinions as these, namely, That the covenant of grace is in all respects absolute, and is made to sinners as sinners, without any regard to their faith or repentance; and whatever sins there be in them, GOD sees them not.

To such a charm of troubles as this, how earnestly does the ear of a distressed conscience listen! How greedily does it suck in such pleasing words! Are all sins that are pardoned, pardoned before they are committed And does the covenant of grace require neither repentance nor faith antecedently to the application of the promises How groundless then are all my fears and troubles! This, like a-dose of opium,'quiets, or rather stupefies, the raging conscience: 'For even an. error in judgment, till it be detected and discovered to be so, quiets the heart, as well as princiciples of truth; but whenever the fallacy shall be detected, whether here or hereafter, the anguish of conscience must be increased, or (which is worse) left desperate.

To prevent and cure this mistake in the soul, by which it is fitted and prepared to’ catch any erroneous principle (which is but plausible) for its present relief and ease, I shall desire my reader, seriously to ponder and consider the following queries upon this case

(1.) Whether by the vote of the whole rational world, a good trouble be not better than a false peace’ Present ease is desirable, but eternal safety is much more so: And if these two cannot consist under the present circumstances of the soul, whether it be not better to endure for a time these painful pangs, than feel more acute and eternal ones, by quieting conscience with false remedies before the time

It is bad to he tossing a few days under a laborious fever; but far worse to have that fever turned into a lethargy or apoplexy. Erroneous principles may rid the soul of its present pain, and eternal hopes and safety, together. Acute pains are better than a senseless stupidity. Though the present rage of conscience be not a right and kindly conviction, yet it may lead to it, and terminate in faith and union with CHRIST at last, if SATAN do not this way practice upon it, and quench it before its time.

(2.) Bethink yourselves seriously, Whether troubles so quieted and laid asleep, will not revive and turn again upon thee with a double force, as soon as the virtue of the drug (I mean the erroneous principle) has spent itself

The efficacy of truth is eternal, and will maintain the peace it gives for ever; but all delusions must vanish, and the troubles which they dammed up for a time, break out with a greater force.

Such are the cures of inward troubles by erroneous principles. I lament the case of blinded Papists, who, by pilgrimages and offerings to the shrines of titular saints, attempt the cure of a lesser sin by committing a greater. Is it because there is not a GOD in Israel, who is able in due season to pacify conscience with proper and durable Gospel remedies, that we suffer our troubles thus to precipitate us into the snares of SATAN for the sake of present ease

(3.) Read the Scriptures, and inquire whether GOD's people, who have lain long under sharp inward terrors, have not at last found settlement and inward peace-by those very methods which the principles that quiet you do utterly exclude.

If you will fetch your peace from a groundless notion, that you may apply boldly and confidently to yourselves the choicest promises in the Gospel, without any regard to faith or repentance wrought by the SPIRIT in your souls: I am sure holy DAVID took another course for the settlement of his conscience. (Psalm 2: 6-1O.) And it has been the constant practice of the saints in all ages, to clear their title to the righteousness of CHRIST wrought without them, by the works of his SPIRIT wrought within them.

6. The next evil temper in the mind preparing and disposing it for error, is an easy credulity, or sequacious humor in men, rendering them apt to receive things upon trust, without due and thorough examination of the grounds and reasons of them. This is a disposition fitted to receive any impression seducers please to make upon them: They are said to deceive the hearts of the simple, *, that is, credulous, but well-meaning people that suspect no harm. It is said, " The simple believeth every word." (Prov. 14:. 15.) Through this flood-gate what a multitude of errors in Popery have overflowed the people! They are told, they are- not able to judge for themselves, but must take the matters of their salvation upon trust from their spiritual guides; and so the, silly people are easily seduced, and made easily receptive of the grossest absurdities their ignorant leaders please to impose upon them.

And it were to be wished that those two points, the dumb services of their ministers, and the blind obedience of the people, had stayed within the Popish confine. But, alas! how many simple Protestants are there, who maybe said to carry their brain in other men's heads! and like silly sheep follow the next in the tract before them; especially if their leaders have but wit and art enough to hide their! errors under specious and plausible pretences. How many poisonous drugs path SATAN put off under the gilded titles of antiquity, or zeal for GOD! How natural is, it for men to follow in the tract, and be tenacious of the principles and practices off their progenitors! Multitudes seem to hold their opinions by an hereditary right, as if their faith descended to them the same way their estates do.

The emperor of Morocco told King John's ambassador,’: that he had lately read St. PAUL'S Epistles; and truly, (said he,) were I now to choose my religion, I would embrace Christianity before any religion in the world; but every man ought to die in that religion he received from his ancestors.

The remedies and preventions in this case are such as follow:

(I.) It is beneath a man to profess any opinion to be his own, whilst the grounds and reasons of it are in other men's keeping, and wholly unknown to himself. If a man may tell gold after his father, then sure he may and ought to try and examine doctrines and points of faith after him. We are commanded to " be ready to give an account of the hope that is in us," and not to say, This or that is -my judgment or opinion, but let others give an account of the ground and reason of it..

I confess; if he that leads me into an error were alone exposed to the hazard, and I quit and free, whatever become of him, it were quite another thing. But when our SAVIOR tells us, that "both [that is, the follower as well as the leader] shall fall into the ditch;" (Matt. 15: 14;) at my peril be it if I follow without eyes of my own. That is but a weak building that is shored up by a prop from a neighbor's wall. How many men have ruined their estates by suretyship for others! But of all suretyships none so dangerous as spiritual suretyship.’ We neither ought (as a late worthy speaks) to deify the judgment of the weakest, nor on the other side to defy the judgment of the strongest Christian.' He that pins his faith upon another man's sleeve, knows not whither he will carry it.

(2.) As you ought not to abuse your Christian privilege and liberty, to try all things; so neither, on the other side, to undervalue or part with it. See the things that so much concern your eternal peace with your own eyes,

I showed you before, this liberty is abused by extending it too far; and under the notion of proving all things, many embolden themselves to innovate and entertain any thing yet beware of bartering such a precious privilege for the fairest promises others can make in lieu of it. - I would not slight nor undervalue the piety and learning of others, nor yet put out my own eyes to see by theirs.

(3.) Before you adventure to espouse the opinions of others, diligently observe the fruits and consequences of those opinions in the lives of the zealous abettors and propagators of them: " By their fruits (says CHRIST) ye shall know them."

When the opinion or doctrine naturally tends to looseness, or when it sucks and draws away all a man's zeal to maintain and diffuse it, and practical religion thereby visibly, languishes in their conversations, it is time for you to make a pause, before you advance one step farther towards it.

The next evil disposition that I shall note, is a vain curiosity, or an itching desire to pry into things unrevealed, atleast above our ability to search out and discover. It is an observation as true as ancient, Pruritus aurium scabies ecclesice, itching ears come to a scab upon the face of the church. The itch of novelty produceth the scab of error. Of this disease the Apostle warns us: "For the time will come, when they shall not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears." (2 Tim. 4: 3.) Nothing

will please them but new notions, and new modes of lan-e guage and method, tone, and gesture.

Sound doctrine is the only substantial and solid food that nourishes and strengthens the heart of real Christians: But vain sceptics nauseate acid despise this as trite, vulgar, cheap and low. Nothing humors them but novelties and rarities Their unsettled brains must be wheeled about, with " divers and strange doctrines." (Heb. 13: 9.) Novelty and variety are the only properties that commend doctrines to wanton palates. Hence it is they so boldly, intrude into things they have not seen. (Col. 1 18.)

The schoolmen have filled the world with a thousand ungrounded fancies, as to the distinct offices and orders of angels; and higher flights of fancy than these, which seem to be invented for no other end or use, but to please the itching ears of the curious.

There is not only a vesana temeritas genethliaeorunz, a wild and daring rashness of astrologers, presuming to foretel futurities, and the fates of kingdoms, as well as particular persons, from the conjunctions and influences of the stars; but there is also found as high a presumption and boldness among men in matters of religion.

SATAN is well aware of this humor in men, and how exceeding serviceable it is to his design; and therefore, having the very knack of clawing and pleasing itching ears with taking novelties, he is never wanting to feed their minds with a pleasing variety, and fresh succession of them: New opinions are still invented and minted, in which the dangerous hooks of error are hid. If men were once cured of this spiritual itch, and their minds reduced to that temper and sobriety, as to be pleased with, and bless GOD for the plain revealed truths of the Gospel; SATAN would drive but a poor trade, and find but few customers for his erroneous novelties. The proper remedies to cure this itch after novelty, or dangerous curiosity of the mind, are,

(1.) Due recollection- upon the manifold mischiefs that have entered into the world this way. It was this curiosity and desire to know, that overthrew our first parents. " When the woman saw that the tree was gogd for food, and that it was pleasant to the eyes," and a tree to be desired to make one wise, she took of the fruit thereof." (Gen. 3: 6.) The very same way by which be let in the first error, he has let thousands into the world since that day. Nothing is more common in the, world, than for an old error to obtain afresh under the name of new light. SATAN has the very art of shaping stale errors after the mode of the present times, and make them current and passable, as new discoveries and rare novelties.

Thus he puts off libertinism, the old sin of the world, under the title of Christian liberty. What a troop of pagan idolatrous rites were by this means introduced among the Papists! A great part of Popery is but Ethnicismus Redivivus, heathenism revived. The Pagans' Pontifex Maximus was revived under the title of Pope. The Gentiles' lustrations, in the Popish holy water. Their Novendiale sacrum, or sacrifice nine days after the burial of the party, in the Popish masses for the dead. Their Alvearium Fratrum, in cloisters of monks and friars. Their enchanters, in Popish exorcists. Their Asyla, in Popish sanctuaries. With multitudes more of Pagan rites quite out of date in CHRISTendom, introduced again under new names in Popery; as was intimated, Rev. 11: 2; 13: 15.

(2.) Be satisfied that GOD has not left his people to seek their salvation, or spiritual subsistence, among curious, abstruse and doubtful notions; but in the great, solid, and plainly revealed truths of the Gospel. " This is life eternal, that they might know'Tbee the only true GOD, and JESUS CHRIST whom you have sent." (John xvii, 3.) In facili et, absoluto slat eeternilas: The great concerns of our salvation are plain and easy to be understood.

(3.) Vain curiosity is a dangerous snare of SATAN. By such trifles as, these, he devours our time, eats up our strength, and diverts our minds from the necessary and most important business of religion. Whilst we immerse our thoughts in these pleasing, but barren contemplations, heart-work, closet-work, family-work, he by neglected. Whilst we are employed in garnishing the dish with flowers,

and curious figures, the cunning cheat takes away the meat our souls should subsist by.

Pride and arrogancy of human reason, is another evil disposition, moulding and preparing, the mind for errors. When men are once conceited of the strength and perspicacity of their own reason, nothing is more usual than for such men to run mad with reason into a thousand mistakes and errors. Reason indeed is the highest excellency of man; it exalts him above all earthly creatures, and in its primitive perfection almost equalized him with angels. The pleasures which result from its exercise and experiments, transcend all the pleasures of sense. -And though the reason of fallen man is greatly wounded and weakened by sin; yet it conceits itself to be as strong and clear as ever; and with SAMSON, when his locks were shorn, goes forth as beforetime, being neither sensible of his own weakness, nor of the mysterious and unsearchable depths of Scripture.

Reason is our guide by the institution and law of nature, in civil and natural affairs: It is the standard at which we weigh them:' It is an home-born judge and king in the soul. Faith comes in as a stranger to nature, and so it is dealt with, even as an intruder into reason's province, just as the Sodomites dealt with LOT. It refuses to be an underling to faith. Out of this arrogancy of carnal reason, as from PANDORA'S box, swarms of errors are flown abroad into the world.

By this means Socinianism was first started, and has since propagated itself. They look upon it as a ridiculous and unaccountable thing to reason, that the SON should be co-equal and co-eternal with the FATHER; that GOD should forgive sins freely, and yet forgive none but upon full satisfaction; that CHRIST should make that satisfaction by his sufferings, and yet be the party offended, and so make satisfaction to himself: With many more of the like stamp. To take down the arrogance, and prevent the mischief of carnal reasonings, let us be convinced.

(1.) That it is the will of GOD, that reason in all believers should resign to faith, and all ratiocination submit to revelation.

Reason is no better than an usurper, when it presumes to arbitrate matters belonging to faith and revelation. Reason's proper place is to sit at the feet of faith, and instead of searching the secret grounds and reasons, to adore and admire the great and unsearchable mysteries of the Gospel. None of GOD's works are unreasonable, but many of them are above reason. It was as truly as ingeniously said by one;’ Never does reason show itself more reasonable, than when it ceases to reason about things that are above reason: " Where is the wise Where is the scribe Where is the disputer of this world has not GOD. made foolish the wisdom of this world For after that, in the wisdom of GOD, the world by wisdom knew not GOD, it pleased GOD by the foolishness of preaching to save them that believe." (1 Cor. 1: 2O, 21) It is not reason, but faith that must save us.

The wisdom of GOD in the Gospel, is " Wisdom in a mystery, even hidden wisdom, which GOD ordained before the world unto our glory." (1 Cor. 2: 7.) Such wisdom as the most eagle-eyed Philosophers of the world understood not. " Eye has not seen, nor ear heard, neither have entered into the heart of man the things which GOD has prepared for them that love him: But GOD has revealed them to us by his Spirit." (1 Cor. 2: 9, 1O.)

(2.) Be convinced of the weakness and deep corruption of natural reason, and this will restrain its arrogance, and make it modest and wary. A convinced and renewed soul is conscious to itself of its own weakness and blindness, and therefore dares not pry audaciously into the *, nor summon the great GOD to its bar. It finds itself posed by the mysteries of nature, and therefore concludes itself an incompetent judge of the mysteries of faith.

The arrogancy of reason is the reigning sin of the unregenerate, though it be a disease with which the regenerate themselves are infected. When conviction shall do its work upon the soul, the plumes of spiritual pride quickly fall; and it says with JOB; " Once I have spoken, but I will speak no more; yea, twice, but I will proceed no further; [as if he had said, I have done, Father, I have done;] I have uttered things that I understood not." (Job xlii. 3.) Spiritual illumination cures this ambition.

(3.) Consider the manifold mischiefs and evils flowing from the pride of reason. It does not only fill the world with errors and distractions; but it also invades the rights of heaven, and casts a vile reflection upon the wisdom, sovereignty and veracity of GOD. It lifts up itself against his wisdom, not considering that " the foolishness of GOD is wiser than men." (1 Cor. 1: 25.) It spurns at his glorious sovereignty, not considering that " He giveth no account of his matters." (Job xxxiii. 13.) It questions his veracity, in saying with NICODEMUS,’1 How can these things be"

The last evil disposition I shall here take notice of, is rash and ignorant zeal; a temper preparing the mind both to propagate furiously, and receive easily erroneous doctrines and opinions. When there is in the soul more heat than light; when a fervent spirit is governed by a weak head, such a temper of spirit SATAN desires, and singles out as fittest for his purpose, especially when the heart is full of sin, as well as the understanding weak. A blind horse of a high mettle will carry the rider into any pit, and venture over the most dangerous precipices.

Such were the superstitious Jewish zealots, they had a zeal for GOD, but not according to knowledge. This blind zeal, St. PAUL charges justly upon the Jewish bigots, (Rom. 10: 2,) as the proper cause of their dangerous errors about the great point of Justification: And surely no man’ understood the evil of it more than he, who in his unregenerate state was transported by it to the most furious persecution of the saints; and even to dotage, and extreme fondness upon the erroneous traditions of his fathers. (Gal. 1: 14.)

Blind zeal is a sword in a madman's hand. No persecutor is like a conscientious one, whose erroneous conscience offers up the blood of the saints to the glory of GOD. The blind, but zealous Pharisees " would compass sea and land to make one proselyte," (Matt. 23: 15,) as our modern Pharisees, the Jesuits, have since done, who have mingled themselves with the remotest and most barbarous nations, to draw them to the Romish error. Of the same temper were the false teachers taxed by the Apostle: " They zealously affect you, but not well; yea, they would exclude you [namely, from our society and ordinances] that you might affect them." (Gal. 4: 17.)

And as it is the great instrument by which SATAN propagates errors; so it makes a fit temper in the souls of the people to receive them. For by this means error gains the possession of the affections, without passing a previous and due test by the understanding, and so gains the soul by the advantage of a surprise. Error cares not to endure the due examination of reason; and therefore seeks to gain by surprisal, what it despairs of ever gaining by a plain and fair trial. The best defensatives against erroneous contagions in this case, are to be found in the following particulars

(1.) Reflect seriously and sadly upon the -manifold mis,chiefs occasioned every where, and in all ages of the world, by rash zeal.

Revolve church histories, and you shall find that scarce any cruel persecution has flamed in the world, which has not been kindled by blind zeal. Turn over all the records, both of Pagan and Popish persecutions, and you shall still find these two observations confirmed and verified: [1.] That ignorant zeal has kindled the fires of persecution And, [2.] That the more zealous any have been for the ways of error, still the more implacably fierce they have been to the sincere servants of GOD, None like a superstitious Devoto to manage the Devil's work of persecution throughly, and to purpose. They will rush violently and headlong into the blood of their dearest relations, to whose sides the Devil sets this sharp spur. Superstitious zeal draws all the strength and power of the soul into that one design; and woe to him that stands in the way of such a man, if GOD interpose not between him and the stroke.

Now consider,: reader, if thy judgment be weak, and, thy affections warm, how much you liest exposed, not only to errors which may ruin thyself, but also to persecution, wherein SATAN may manage thy zeal for the injury or ruin of those that are better than thyself: And withal consider, how many dreadful threatenings are found in Scripture against the instruments of persecution, so employed and managed by SATAN.

Certainly, it were better for thee to stand with thy naked breast before the mouth of a discharging cannon, than that thy soul should stand under this guilt, before such a scripture threatening as that, " He has also prepared for him the instruments of death; he ordaineth his arrows against the persecutors." (Psalm 7: 13.) And none are more likely to become such, than those of thine own temper, especially if grace be wanting in the heart, whilst zeal for erroneous principles eats up the affections.

(2.) Consider what mischief zeal for an error will do thine own soul, as well as others. It will-wholly engross thy time, thoughts, and strength;.so that if there be any gracious principle in thee, it shall not be able to thrive and prosper: For as a fever takes off the natural appetite from food, so will erroneous zeal take off thy spiritual appetite from meditation, prayer, heart examination, and all other the most necessary and nourishing duties of religion, by reason whereof thy grace must languish.

When thy soul, with DAVID'S, should be filled as with marrow and fatness, by delightful meditations of GOD upon thy bed, you wilt be rolling in thy mind thy barren and insipid notions, which yield no food or spiritual strength to thy soul; you wilt he musing how to resolve the arguments and objections against thine errors, when you should rather be employed in solving the just and weighty objections that he against thy interest in CHRIST, which were time far better improved.

(3.) Consider how baneful this inordinate zeal has been to Christian society, lamentably defacing and almost dissolving it every where, to the unspeakable detriment of the churches. We read of a blessed time, when " they that feared the LORD spoke often one to another, and the LORD hearkened and heard it, and a book of remembrance was written before him, for them that feared the LORD, and thought upon his name." (Mal. 3: 16.) O happy time! halcyon days! I myself remember the time when the zeal of the saints' spent itself in provoking one another to love and good works, in joint and fervent prayer, in inward, experimental, and edifying communion; my soul has them still in remembrance, and is cast down within me; for alas! bow do I see everywhere Christian communion turned into vain janglings! Churches and families into mere cock-pits! Men's discoursings falling as naturally into contentions about trifles, as they were wont to do into heavenly and experimental subjects, to the unspeakable discharge and damage of religion

(4.)That opinion is justly to be suspected for erroneous, which comes in at the postern-door of the affections; and not openly and fairly at the right gate of an enlightened and well-satisfied judgment. It is a thief that cometh in at the back-door, at least strongly to be suspected for one. Truth courts the mistress, makes its first and fair addresses to the understanding. Error bribes the handmaid, and labors first to win the affections, that by their influence it may corrupt the judgment. And thus you see, besides the innocent occasion, namely, GOD'S permission of errors in the world, for the trial of his people, nine proper causes of errors found in the evil dispositions of men, which prepare them to receive erroneous doctrines, namely, 1. A wrangling humor at the pretended obscurity of Scripture. 2. The abuse of that Christian liberty purchased by CHRIST. 3. Slothfulness in searching the whole word of GOD. 4. Fickleness and instability of judgment. 5. Eagerness after anodynes to ease a distressed conscience. 6. An easy credulity in following the judgments and examples of others. 7. Vain curiosity, and prying into unrevealed secrets. 8. The pride and arrogancy of human reason. 9. Blind zeal, which spurs on the soul,and runs it upon dangerous precipices.

We come next to consider the principal impulsive cause of errors, which is SATAN working upon the predisposed matter he finds in the corrupt nature of man,

SATAN is a liar from the beginning, and abode not in the truth: He hates it with a deadly hatred, and all the children and friends of truth. And this hatred he manifesteth sometimes by raising furious storms of persecution against the sincere professors of it, (Rev. 3: 1O,) and sometimes by clouds of heresies and errors, with design to darken it. In the former he acts as a roaring lion; in the latter as a subtle serpent. " I fear lest as the serpent beguiled EVE through his subtilty; so your minds should be corrupted from the simplicity that is in CHRIST." (2 Cor. 11: 3.)

He is exceeding skilful and dexterous in citing and wresting the Scriptures to serve his vile designs; and as impudently daring, as he is crafty and cunning; as appears in the history of CHRIST's temptation in the desert, (Matt.. 4: 6,) where he cites one part of that promise, (Psalm xci. 11,), and suppresseth the rest; shows the encouragement, namely, " He shall give his angels charge over thee;" but clips off the limitation of it, namely, " to keep thee in all thy ways:" In viis, non in pracipitiis, in our lawful ways, not in rash and dangerous precipices; as BERNARD well glosseth.

And it is worth observation, that he introduceth multitudes of errors into the world, under the unsuspected notion of approved preservatives from all mischiefs and dangers from himself. Under this notion, he has neatly and covertly slided into the world, holy water, crossings, reliques of saints, and almost innumerable other superstitious rites.

Erroneous teachers are the ministers of SATAN, however they transform themselves into ministers of righteousness, and the subtle dangerous errors they broach, are fitly styled by the SPIRIT of GOD, Ta fa. rn Ts:4arava, the depths of SATAN. (Rev. 2: 9.4.) The corrupt teachers, the Gnostics, &c., called them depths, that is, great mysteries, high and marvelous attainments in knowledge; but the SPIRIT of GOD fits a very proper epithet to them, they are SATANical depths, and mysteries of iniquity. Now the design of SATAN herein is double:

1. He aims at the ruin and damnation of those that vent and propagate them; upon which account the Apostle calls them, destructive, or (as we render it) damnable heresies. (2 Pet. 2: 2.), And because GOD will preserve the souls of his own from this mortal contagion, therefore,

2. He endeavors by' lesser errors to busy the minds, and check the growth of grace in the souls of the saints, by employing them about things so foreign to true godliness, and the power thereof. The rules for prevention and recovery, are these that follow (1.) Pray earnestly for a thorough change of the state and temper of thy soil, by sound conversion and regeneration. Conversion turns us from, darkness to light, and from the power of SATAN to GOD. They are his own slaves and vassals that are taken captive by him at his will.. A sanctified heart is a sovereign defensative against erroneous doctrines; it furnishes the soul with spiritual eyes, judicious ears, and a distinguishing taste, by which it may discern both good and evil, truth and error; yea, it puts the soul at once under the conduct of the SPIRIT, and protection of the promise; (Job 16: 13;) and though this does not secure a man from all lesser mistakes, yet it effectually secures him from those greater ones, which are inconsistent with salvation.

(2.) Acquaint yourselves with the wiles and methods of SATAN, and be not ignorant of his devices. When once you, understand the paint with which he sets off the ugly face of error, you will not easily be enamored with it. Pretences of devotion upon one side, and of purity, zeal, and reformation upon the other; are pleasant sounds to both ears; yet the wary soul will examine, before it receive doctrinal points under these gilded titles. Those that have made their observations upon the stratagems of SATAN, will heedfully observe both the tendency of doctrines, and the lives of their teachers; and if they find looseness, pride, wantonness in them, it is not a glorious title, or magnificent name that shall charm them. They know SATAN can transform himself into an angel of light; and no wonder if his ministers also be transformed into ministers of righteousness.

(3.) Resign your minds and judgments in fervent prayer to the government of CHRIST, and conduct of the SPIRIT; and in all your addresses to GOD, pray that he would keep them chaste and pure, and not suffer SATAN to commit a rape upon them. Plead with GOD that part of CHRIST'S prayer: " Sanctify them through thy truth: Thy word is truth." (John 17: 17.)

(4.) Live in the conscientious and constant practice of all those truths and duties GOD has already manifested to you. This will bring you under that blessed promise of CHRIST: " If any man will do his will, he shall know of the doctrine, whether it be of GOD." (John 7: 17.) SATAN'S greatest successes are amongst idle, notional, and vain professors; not humble, serious, and practical Christians.

Having considered the several internal causes of error, found in the evil dispositions of the seduced, as also the 'impulsive cause, namely, SATAN, who fits suitable baits to all these evil tempers; we come next to consider the instrumental cause employed by SATAN in this work, namely, the false teacher, whom SATAN makes use of as his seeds-man, to scatter erroneous doctrines into the minds of men, ploughed up and prepared by those evil tempers, as a fit soil to receive them.

The choice of instruments is a principal part of SATAN'S policy. Every one is not fit to be employed in such a service, as this. All are not fit to be of the council of war, who yet take their places of service in the field. A rustic carried out of the field, on board a ship at sea, though he never learned his compass, nor saw a ship before, can by another's direction, tug lustily at a rope; but he had need be an expert artist, that sits at the helm, and steers the course. The worst causes need the smoothest orators; and a bad ware, a cunning merchant to put it off.

Deep men are coveted by SATAN to manage this design. None like an eloquent TERTULLVS to confront a PAUL. A subtle Eccius to enter the list in defense of the Popish cause, against the learned and zealous Reformers. When the DUKE of BUCKINGHAM undertook to plead the bad cause of King RICHARD the Third, the Lordoners said,

They never thought it had been possible for any man to deliver so much bad matter, in such good words. The first instrument chosen by SATAN to deceive man, was the serpent; because that creature was more subtle than any beast of the field. There is not a man of eminent parts, but SATAN courts and solicits him for his service: ST. AUSTIN told an ingenious scholar,’ The Devil courts thy parts to adorn his cause.' He surveys the world, and wherever he finds more than ordinary strength of reason, pregnancy of wit, depth of learning, and elegancy of language, that is the man he looks for.

There is,' says a late worthy,’ an erudita nequitia, a learned kind of wickedness, a subtle art of deceiving the minds of others.' Upon which account the SPIRIT of GOD sometimes compares them to cunning and cheating tradesmen, who have the art to set a gloss upon their bad wares

with fine words, *, they buy and sell the people with their ensnaring and feigned words. (2 Pet. 2: 3.) And sometimes he compares them to cunning gamesters, that have the art and sleight-of-hand to cog the die, to deceive the unskillful, and win their game, *. (Eph. 4: 14.)

And sometimes the SPIRIT of GOD compares them to witches themselves: " Foolish Galatians, who has bewitched you" (Gal. 3: 1.) How many strange feats have been done upon the bodies of men and women by witchcraft!. But far more and more strange upon the souls of men by the magic of error. JANNES and JAMBRES performed wonderful things in the sight of PHAROAH, by which they deceived and hardened him; and unto these, false teachers are compared. The proper remedies in this case are principally two.

(1.) Pray fervently, and labor diligently in the use of all GOD's appointed means to get more solidity of judgment, and strength of grace to establish you in the truth, and secure your souls against the craftiness of men that he in wait to deceive. It is the ignorance and weakness of the people, which makes the factors for errors so successful as they are. Consult the Scripture, and you shall find these cunning merchants drive the quickest and gainfullest trade among the weak and injudicious. So speaks the Apostle, " With good words and fair speeches they deceive the hearts of the simple;" harmless, weak, easy souls, who have a desire to do well, but want wisdom to discern the subtleties of them that mean ill; who are void both of fraud in themselves, and suspicion of others. O what success have the deceivers, * their fair words and sugared speeches, sweet and taking expressions, among such innocent ones.

And who are they among whom SATAN'S cunning gamesters commonly win, but weak Christians, credulous souls, whom for that reason the Apostle calls *, children, The word properly signifies an infant, when it is referred to the age; but unskillful and unlearned, when referred (as it is here) to the mind. So again, they (that is, the, false teachers there spoken of) beguile * unstable souls, souls that are not confirmed and grounded in the principles of religion. (2 Pet. 2: 14.) Whence by the way, take notice of the unspeakable advantage and necessity of being well catechized in our youth: The more judicious, the more secure.

(2.) Labor to acquaint yourselves with the sleights and artifices SATAN'S factors and instruments generally make use of, to seduce and draw men from the truth. The knowledge of them is a good defensative against them. Now there are two common artifices of seducers, which it is not safe for Christians to be ignorant of.

[1.] They usually seek to disgrace and blast the reputations of those truths, and ministers set for their defense, which they design afterwards to overthrow; and to beget a reputation to those errors which they have a mind to introduce. How many precious truths of GOD are this day, and with this design defamed as legal and carnal doctrines; and those that defend them as men of an Old Testament spirit!

Humiliation for sin, and contrition of spirit, fall under disgrace with many, and indeed all qualifications and prerequisites unto coming to CHRIST, as things not only needless, but pernicious unto the souls of men, although they have not the least dependence upon them.

And so for the persons of orthodox Ministers; you see into what contempt the false teachers would have brought both the person and preaching of PAUL himself: His bodily presence," say they, is weak, and his speech contemptible."' (2 Cor. 10: 1O.)

[2.] Their other common artifice is, to insinuate their -false doctrines among many acknowledged and precious truths, which only serve as a convenient vehicle to them; and besides that, to make their errors as palatable as they can to the vitiated appetite of corrupt nature.

Having considered the several causes of errors, found in the evil dispositions of the seduced, as also the impulsive and instrumental causes, namely, SATAN, and false teachers employed by him; I shall next proceed to discover some special, and most successful methods frequently used by them, to draw the minds of men from the truth. Amongst which, one is the great skill they have in representing the abuses of the ordinances of GOD, and duties of religion, by wicked men, to scare tender and weak consciences from the due use of them.

The abuse of CHRIST'S holy appointments are so cunningly improved to serve this design, that the minds of many well-meaning persons receive such deep disgust at them, that they are scarce ever to be reconciled to them again. A strong prejudice is apt to drive men from. one extreme to another, as thinking, they can never get far enough off from that which has been so represented to them. Thus making good the old observation, *; they run from the -troublesome smoke of superstition, into the fire of an irreligious contempt of GOD's ordinances, split themselves upon Charybdis to avoid Scylla.

Thus the Papists have deeply abused the ordinance of Baptism, by their corrupt mixtures and additions: And multitudes of carnal Protestants dangerously resting upon their supposed baptismal regeneration, to the great hazard of their salvation. They take from hence such deep offence at the administration of it to any infants at all, (though the seed of GOD's covenanted people,) that they think they can never be sharp enough in their invectives against it; nor have they any patience to hear the most rational defenses of that practice.

So, for that scriptural heavenly duty of singing: What 'more commonly alleged against it, than the abuse of that precious ordinance How often is the nonsense of the common translation, the rudeness and dullness of the metre of some Psalms, as also the formality with which that ordinance is performed by many,-I say; how often are these things buzzed into the ears of the people, to alienate their hearts, from so sweet and beneficial a duty!

IF SATAN can prevail first with wicked men, to corrupt' and abuse GOD's ordinances; and then with good men to renounce and slight them for the sake of those abuses; he fully obtains his design, and gives CHRIST a double wound at once; one by the hand of his avowed enemies, the other by the hands of his friends. First, wicked men corrupt CHRIST's ordinances; and then good men nauseate them.

The proper remedies against errors, grounded on the abuses of duties and ordinances, are such as follow:

1. Let men consider, that there is nothing in religion so great, so sacred and excellent, but some or other have greatly corrupted or vilely abused them. What is there in the whole world more precious and excellent than the free-grace of GOD And yet you read of some that turned this grace into lasciviousness. (Jude 4.) What more desirable to Christians, than the glorious -liberty CHRIST has purchased for them by his blood, and settled upon them in the Gospel-charter! A liberty from SATAN, sin, and the curse of the law; and you read of them that used this liberty for a cloak of maliciousness. (1 Pet. 2: 16.) It is true, CHRIST came to be a sacrifice for sin; to set us at liberty from the bondage of our lusts, not from the ties and duties of our obedience. Under the pretence of this liberty it was, that the Gnostics and Menandrians of old, did not only connive at, but openly taught and practiced all manner of lewdness and uncleanness.

ST. AUGUSTINE, in his book of heresy, makes this sad complaint:’the Menandrians willingly embrace all uncleanness as the fruit of the grace of GOD towards men. And not only the liberty purchased by CHRIST, but the very person and Gospel Of CHRIST are liable to abuses; and

often through the corruptions of men's hearts, become stones of stumbling, and rocks of offence. What then Shall we renounce the grace of GOD, our Christian liberty, the very Gospel, yea, and person of CHRIST himself, because each of them has been thus vilely abused by wicked

wretches At the peril of our eternal damnation be it, if we do so. " Blessed is he (says our Loin) that is not offended in me." Beware, lest by this means SATAN at once wound the LORD JESUS CHRIST by scandal, and thy soul by prejudice.

2. Consider also, that it is the nature and temper of a gracious soul, to raise his esteem, and heighten his love to those ordinances which are most abused and disgraced by men. The more they are abused and opposed by others, the higher they should be valued and honored by us: _ It is time for Thee, O LORD, to work, for they have made void' thy law; therefore I love thy commandments above gold, yea, above fine gold." (Psalm cxix. 126, 127.) As if he had said, the more they are disgraced and abused by wicked men, the more do I honor and prize them. A like spirit, with DAVID'S, was found in ELIJAH: " I have been’ very jealous for the LORD GOD of hosts; because the children of ISRAEL have forsaken thy covenant, `thrown down thine altars, and slain thy Prophets with the sword." (7 Kings xix. 14.)

A good man will strive to honor and secure those truths and duties most, which he finds under most disgrace or danger. He loves the truth sincerely, who cleaves to it, and stands by it under all opposition. This is a good trial of the soundness of thy heart, and purity of thine ends in religion: Such a proof, as the honor and reputation of religion in the world can never give thee.

3. Before you part with any ordinance or practice in religion, think whether you never found any spiritual blessings or advantages in that path which you are now tempted to forsake. Had you never any spiritual meltings of your hearts and affections in that heavenly ordinance of singing And may there not be now thousands of mercies in your possession in consequence and as the fruit of your solemn dedication to GOD in baptism by your covenanted parents For my own part, I do heartily and solemnly bless GOD for it upon this account; and so I hope thousands besides myself have cause to do. However, such a practice may by no means be deserted by you, because abused by others.

1. From all that has been said about errors, we see in the First place, the great necessity of an able, faithful, standing ministry in the Church. One special end of the ministry, is the establishment of the people's souls against the errors of the times. " He gave some Apostles, &c., that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine by the sleight of men." (Eph. 4: 11, 14.) Ministers are shepherds, and without a shepherd, how soon will the flock go astray! MOSES was absent but a few days from the Israelites, and at his return found them all run into the snares of idolatry. A sheep is animal sequax, a creature that follows a leader. One straggler may mislead a whole flock. A Minister's work is not only to feed, but to defend the flock. " I am set (says PAUL) for the defense of the Gospel." (Phil. 1: 17.) An orthodox and faithful Minister is a double blessing to the people; but woe to that people, whose Ministers, instead of securing them against errors, cause them to err; they are the dogs of the flock. (Isaiah 9: 16.) Some in Scripture are called dumb dogs, who, instead of barking at the thief, bite the children: But faithful Ministers give warning of spiritual dangers.

2. From the rr.anifold causes and, mischiefs of errors before-mentioned, we may also see what a choice mercy it is to be kept sound in judgment, steadfast and unmoveable in the truths and ways of CHRIST. A sound and steadfast Christian is a blessing in his generation, and a glory to his profession. It was an high encomium of ATHANASIUS, Sedem maluit mutare, quam syllabum: He would rather lose his seat, than a syllable of GOD'S truth. Soundness of judgment must needs be a choice blessing; because, the understanding is that leading faculty which directs

the will and conscience of man, and they his whole life and practice. How often and how earnestly does CHRIST pray for his people, that they may be kept in the truth! It is true, orthodoxy in itself is not sufficient to any man's salvation; but the conjunction of an orthodox head, with an honest heart, does constitute an excellent Christian.

3. By this discourse we may further discover one great and special cause and reason of the lamentable decay of the spirit and power of religion amongst the professors of the present age. It is a complaint more just than common, that we do all fade as a leaf. And what may be the cause Nothing more probable than the wasting of our time and spirits in vain janglings and fruitless controversies, which, the Apostle tells us, have not profited; (Heb 13: 9;) that is, they have greatly injured them that have been occupied therein. Many controversies of these times grow up about religion, as suckers from the root and limbs of a fruit tree, which spend the vital sap that should make it fruitful.

It is a great and sad observation made upon the state of England by some judicious persons, after the greatest increase of religion, both intensively in the power of it, and extensively in the number of converts, what a remarkable decay it suffered both ways, when, about the year forty,four, controversies and disputations grew fervent among professors. Since that time our strength and glory have very much abated.

4. From this discourse we may also gather, the true grounds and reasons of those frequent persecutions which GOD lets in upon his churches and people: These rank weeds call for snowy and frosty weather to subdue and kill them. I know the enemies of GOD's people aim at something else: They strike at religion itself; and according to their' intention, without timely repentance, will their reward be. The issues of persecution are upon this account greatly beneficial to-the Church; that the wisdom of GOD makes them excellently useful, both to prevent and cure the mischiefs and dangers of errors. If enemies were not, friends and brethren would be injurious to each other. Persecution, if it kills not, yet at least it gives check to the rise and growth of errors: And if it do not perfectly unite the hearts of Christians, - yet to be sure it cools and allays their sinful heats; and that two ways: (1.) By cutting out for them far better and more necessary work. Now instead of racking their brains about unnecessary controversies, they find it high time to be searching their hearts, and exatining the foundations of their faith and hope, with respect to the other world. (p2.) Moreover, such times and straits discover the sincerity, zeal, and constancy of them we were jealous of, or prejudiced against before, because they followed not us.

Lastly, Let us learn hence, both the duty and necessity of charity and mutual forbearance; we have all our mistakes one way or other, and therefore must maintain mutual charity under dissents in judgment. And yet an erring brother must be reduced if possible, and that by sharp rebukes too, if gentler essays be ineffectual; (Tit. 1: 13;) and the wounds of a friend have more faithful love in them, than the kisses of an enemy: And if GOD make us instrumental by that or any other method, to recover a brother from the error of his way, he will have great cause, both to bless GOD, and thank the instrument, who thereby saves a soul from death, and hides a multitude of sins. (James 5: 2O.)