observations especially at such a time when this corner of the world is so full of new and strange Doctrines As for the reasons take these 1. If we be not stedfast and unmoveable in the profession of our faith we frustrat as to us the end for which the Scriptures were written Luke gives this reason to his Theophilus why he wrote the story of Christs birth life and death That thou mightest know the certainty of those things wherein thou hast been instructed Luke 1. 4. When Peter hath mentioned the voice which came from heaven concerning Christ hee addeth the certainty of the Scripture as a greater certainty We have also a more sure word of prophesie whereunto ye doe well that yee take heâ—…d as unto a light that shineth in a dark place 2. Pet 1. 19. A voice from heaven might sooner deceive us then the written word of God 2. To maintaine and professe the true Doctrine and the true faith is by all protestant orthodoxe writers made one yea the principall marke of a true visible Church Christ himself Ioh. 10. 4 5. gives us this mark of his sheep the sheep follow him their shepherd for they know his voice and a sâ—…ranger will they not follow for they know not the voice of strangers 3. If once we forsake the way of truth and goe into an erroneous way wee shall not know where to finde our paths we shall wander from mountain to hill forget our resting place As one wave comes after another so doth one error come after another As a canker spreadeth so doth error 2. Tim 2. 17 Evill men and seducers shall waxe worse and worse deceiving and being deceived 2 Tim 3. 13. Which hath made some and I hope will make more who were too inclinable to the new Doctrine and practises of Sectaries at first now to fall off from them when they increase unto more ungodlinesse unto more errour and there is no end one error breedeth a hundreth and a hundreth will breed ten thousand What was it that made so many fall off from the Prelats who once joyned with them Was it not because they were growing from the old ceremonies to many new ones and each year almost brought in some new superstition and from Popish rites they grew to Popish doctrines 4. If wâ—…e waver and be led about with diverse and strange doctrine then the prophesies which have gone before of the true Church shall not be made good in us It was promised concerning the Church and kingdome of Christ Isa. 32. 4 5. The heart also of the rash shall understand knowledge and the tongue of the stammerers shall be ready to speak plainly the vile person shall be no more called liberall c. that is those who simply and rashly were led about with every winde of Doctrine shall be so wise and knowing as to distinguish between truth and error between vertue and vice and call each thing by its right name So Isa. 33. 6. And wisedome and knowledge shall be the stability of thy times and strength of salvation 5. Instability and forsaking the way of Truth maks us losse much that we had gained 2 ep of Iohn vers 8. all the comfort we enjoyed all the good that ever our souls received of such a Truth such a cause such a ministery all that ever we did or spake or suffered for the Truth all this we losse when we turn aside after an erroneous way 6. It greatly hindereth our spirituall comfort and contentment Col 2 2. To be knit together in love is one mean and to have all riches of the full assurance of understanding to the acknowledgement of Gospel truths is another mean by which the Apostle wisheth the hearts of Christians to be comforted It addeth much to Pauls comfort that he could say I have kept the Faith henceforth there is laid up for me a crown c. 2 Tim. 4. 7. 8. 7. We run a great hazard of our soules and our saâ—…vation when we turn aside from truth to error It is said of the unstable that they wrest the Scriptures unto their own destruction 2 Pet 3. 16 Like a man fallen into quick sands the more he wrestles out the more he sinks When the Apostle hath spoken of Christs purchasing of our reconciliation justification and sanctification he addeth an If Col 1. 23 If ye continue in the faith grounded setled and be not moved away from the hope of the Gospel which ye have heard Not that our persevering in the true faith was acondition in Christs purchasing of these blessings but it is a condition without which we cannot possesse enjoy what Christ hath purchased that is he that falls away from the true Doctrine of the Gospel proves himself to have no part of the benefits of Christ. Some errors are in their own nature damnable and inconsistent with the state of grace or a fellowship with God 2 Pet 2. 1. So 2 ep Iohn v. 9. Whosoever transgresseth and abideth not in the doctrine of Christ hath not God Sure it may be said of Arrians Socinians Papists Libertines they have not God because they abide not in the doctrine of Christ so Gal 5. 4. Other error there are of which I may say whatsoever they are comparatively impenitency and continuing in them doth condemne whence it is that the Apostle Iames reckoneth him who erres from the truth to be in a way of death and danger of damnation Ia 5. 19. 20. Now the preservatives against Wavering and helps to stedfastnesse in the Faith are these 1. Grow in knowledge and circumspection be not simple as Children in understanding There is a slight of men and cunning craftinesse whereby they lye in wait to deceive So speaks the Apostle of these that spread diverse and strange Doctrines Eph 4. 14. and Rom 16. 18. he warres us that they do by good words and fair speaches deceive the hearts of the simple Thou hast therefore need of the wisedom of the serpent that thou be not deceived as well as of the fimplicity of the Dove that thou be not a deceiver Phil 1. 9 10. Do not rashly ingage into any new opinion much lesse into the spreading of it With the welladvised is wisedome Pythagoras would have us Schollers only to hear and not to speak for five years Be swift to hear but not to speak or ingage Prove all things and when thou hast proved then be sure to hold fast that which is good 1 Thess. 5. 21. Mat 7. 15. 17. There was never an Heresie yet broached but under some faire plausible pretence beguiling unstable souls as Peter speaks 2 Pet. 2. 14. Pro 14. 15. The simple believeth every word Be not like the two hundreth that went in the simplicity of their hearts after Absolom in his rebellion not knowing any thing but that he was to pay his vow in Hebron 2 Sam 15. 11. 2. Grow in grace and holynesse and the love of the truth for the stability of the
to bee extended to every error which may be confuted by Scripture although happily such an error be too tenaciously maintained Nor yet is it to be so farre restricted as that no error shall be accounted Hereticall but that which is destructive to some fundamentall Article of the Christian faith if by a fundamentall Article you understand such a truth without the knowledge and faith whereof 't is impossible to get salvation When Peter Martyr defines Heresie he makes no mention of a fundamentall error but of an error contrarie to the Scriptures loc com class 2. cap 4. § 50. So Calvin Instit lib 4. cap 2. § 5. understands all such to be Heretiks as make a breach in the Church by false Doctrines Walaeus tom 1. pag 57. saith Hereticall Churches do either erre in the foundation or onlie in some other things built upon the foundation When Peter speaks of such Heresies as take away the very foundation Iesus Christ he thinks it too little to call them simple Heresies but he cals these damnable Heresies But if you understand by fundamentall truths all the chief and substantiall principles I do not mean onely the first Rudiments or A B C of a Catechisme which we first of all put to new beginners but I mean all such truths as are commonly put in the confessions of faith and in the more full and large Catechismes of the reformed Churches or all such truths as all and every one who live in a true Christian reformed Church are commanded and required to learn and know as they exspect in the ordinary dispensation of God to be saved in this sense I may yeeld that Heresie is alwayes contrary to some fundamentall truth 'T is one thing to dispute of the absolute soveraigne power of God and what are the truths without the beleif whereof 't is absolutly and altogether impossible that one can be saved Which question I doubt is hardly determinable by Scripture nor do I know what edification there is in the canvassing of it sure I am 't is a question much abused 'T is another thing to dispute what are these truths which in a Church where the Gospell is truely preached all and every one come to years of knowledge and discretion and having means and occasions to learne are bound to know and according to the revealed will and ordinary dispensation of God must learne as they desire or exspect to have a true fellowship with Christ in the Sacrament of the Lords supper or to bee accepted of God and saved eternally 2. We must not think that no man is a Heretick but he who is consistorially or judicially admonished and thereafter continueth pertinaciously in his error For where 't is said Tit 3. 10 A man that is an Heretick after the first and second admonition reject 'T is intimated that he is an Heretick before such admonition Positively I concieve that these six things doe concurre to make a Heresie 1. T is an error held by some Minister or member of a Church I mean either a true Church or an assembly pretending and professing to be a true Church For both Peter and Paul where they foretell that Heresies were to come 2 Pet 2. 1. 1 Cor 11. 19. they adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you i.e. among you Christians So Act 20. 30. also of your owne selves shall men arise speaking perverse things Therefore the Scripture gives noâ—… the name of Heretiâ—…ks to these who are altogether without the visible Church but it calleth such by the names of Heathens or unbelâ—…evers or they that are without or the like 2. T is an error volunntarlie and freely chosen both in the first invention and broaching of it which is proper to the Heresiarchs and in the maintaining of it or adhering to it whicâ—… is common to all Hereticks This I collect from the very name which the Scripture gives to it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I choose Therefore we give not the name of Hereticks to such Christians as are compelled in time of persecution to profess such or such an error which peradventure were a formal Heresie if voluntarly and without compulsion professed They ought indeed to die and to indure the greatest torments before they professe what they know to be an error but this their sin is not properly called Heresie for an Heretick doth freely and voluntarily hold that which is his error And in this respect and consideration Tertullian thinks that an Heretick is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of himself Tit 3. 10. because he hath of himself choosed that which doth condemne him The Apostle there hath commanded to reject an Heretick If I reject him might one say then I loose him I destroy his soule Nay saith the Apostle his perdition is of himself for he hath chosen his own wayes and his soul delighteth in his abominations This interpretation is much surer and safer then to say that a Heretick is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self-condemned because he goes against his own light and against the principles received and acknowledged by himself Which sense is accompanied with many dangerous consequences 3. 'T is such a choosing of error as is accompanied with a rejecting of Truth A Hereticke puts light for darknesse and darknes â—…or light good foâ—… evill and evill for good he chooseth eâ—…ror as truth and refâ—…seth truth as error they that give heed to seducing â—…pirits and doctrines of Devils do also depart from the faith 1 Tim. 4. 1. resist the 〈◊〉 2 Tim 3. 8 and turne away their ears from the truth 2 Tim 4. 4. their course hath a teâ—…minus a quo al 's well as ad quem 4 'T is an error professed and maintained and which â—…y that means becomes a scandal and snare to others For although there may be Heresie aâ—…s well as other kinds of sinâ—…urking and hid in the thoughts yet that belongs to Gods judgement only not to mans The Heresies which are spoken of 1 Cor 11. â—…9 are certainly known and apparently discriminative even among men And Hereticâ—…s are scandalous persons to be avoided and rejected Rom 16. 17. Tit 3. 10. which could not be except their errors were known 5. 'T is an error contradictory to some chiefe and substantialâ—… truth grounded upon or be necessary consequence drawne from the holy Scripture There was never yet any Heretick in the Christian world who contradicted that whiâ—…h is literally and syllabically in Scripture The most damnable Hereticke will offer to subscribe to the Scripture in stead of a Confession of Faith who yet will not subscribe to all truths which necessarily follow from the words of Scripture But I call not every error Heresie which is contrary to any consequentiall truth grounded upon Scripture As the Scrâ—…pture reckons not all who sin to be workers of iniquitie so it reckons not all who erre to be Hereticks Although there is not any either sin or
disput from Scripture against a Christian who receaveth and beleeveth the Scripture to be the word of God but hee must needs take himself to consequentiall prooffs for no Christian will deny what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 literally and syllabically in Scripture but all the controversies of Faith or Religion in the Christian world were and are concerning the sense of Scripture and consequences drawne from Scripture 6. Argument If wee do not admit necessary consequences from Sripture to prove a jus divinum wee shall deny to the great God that which is a priviledge of the little Gods or Magistrates Take but one instance in our own age When the Earle of Strafford was impeached for high treason one of his defences was that no Law of the Land had determined any of those particulars which were proved against him to be high treason Which defence of his was not confuted by any Law which literally and syllabically made many of those particulars to be high treason but by comparing together of severall Lawes and severall matters of fact and by drawing of necessary consequences from one thing to another which made up against him a constructive treason If there be a constructive or consequentiall jus humanum there must be much more for the considerations before mentioned a constructive or consequentiall jus divinum CHAP. XXI Of an assurance of an interest in Christ by the marks and fruits of sanctification and namely by love to the Brethren Also how this agreeth with or differeth from assurance by the Testimony of the Spirit and whether there can bee any well grounded assurance without marks of grace T Is a right a safe a sure way to seek after and to enjoy assurance of our interest in Christ and in the Covenant of grace by the marks and fruits of Sanctification Which before I come to the proof of it that it may not be mistaken but understood aright take these three cautions first our best marks can contribute nothing to our justification but onely to our consolation cannot availe to peace with God but to peace with our selves gracious marks can prove our justification and peace with God but cannot be instrumentall towards it that is proper to faith Faith cannot lodge in the soule alone and without other graces yet faith alone justifies before God Secondly beware that marks of grace doe not lead us from Christ or make us looke upon our selves as any thing at all out of Christ. Thou bearest not the root but the root beares thee Christ is made unto us of God sanctification as well as righteousnesse Thy very inherent grace and sanctification is in Christ as light in the sunne as water in the fountaine as sap in the roote as money in the treasure 'T is thine onely by irradiation effluence diffusion and debursement from Jesus Christ. 'T is Christs by propriety thine onely by participation 'T is thy Union with Christ which conveighs the habits of grace to thy soule 'T is thy communion with Christ which stirs up actuateth and putteth forth those habits into holy dueties and operations 'T is no acceptable duetie no good fruit which flowes not from the inward acting and exerciseing of grace in the soule 'T is no right acting of grace in the soule which floweth not from habituall grace and a new nature 'T is no new nature which floweth not from Christ. Thirdly all thy markes will leave thee in the darke if the spirit of grace do not open thine eyes that thou mayest know the things which are freely given thee of God Hagar could not see the well though she was beside it till her eyes were opened Markes of grace are uselesse undiscernable and unsatisfactory to the deserted and overclouded soule These cautions being in our eye that we may not separat our markes either from the free grace of God or from Christ or from the spirit I proceed to the proof of that point which I propounded in the beginning First It may bee aboundantly proved from these Texts Psal 17. 3. and 119. 6. 2 Cor 1. 12. 1 John 1. 6 7. and 2. 3. and 3. 9 10 14. Secondly our passing from the state of nature and wrath into the state of grace and to bee in Christ is compared in Scripture to such things as are most decernable and perceptible by their proper markes 'T is called a passing from death to life from darknesse to light from being farre off to be near c. all which things are known by manifest and certaine evidences The spirit of grace is compared to fire water winde which are known by sensible signes Conversion is a returning of one who had turned away and is not returning discernable by certaine tokens The new creature is a good tree and is not a good tree known by good fruits Matth. 7. 17 18. Thirdly both in Philosophy and Divinity yea in common sense 't is allowed to reason from the effects to the causes here is burning therefore here is fire here is the blossoming of trees and flowers therefore it is spring and the Sunne is turning again in his course here is perfect day light therefore the Sunne is risen here is good fruit growing therefore here is a good tree 'T is a consequence no lesse sure and infallible here is unfeigned love to the brethen therefore here is regeneration here are spirituall motions affections desires acts and operations therefore here is spirituall life Fourthly the markes of grace have so much evidence in them as formeth in others of the Saints and servants of God a well grounded judgement yea perswasion of charity that those in whom they behold these markes are in the state of grace and regeneration If they could see into the hearts of others to bee sure of the sincerity and soundnesse of their graces they could have a judgement of certainty concerning them But this they cannot for who knowes the things of a man save the spirit of a man which is in him Sure a Saint may know more of himselfe then another Saint can know of him for hee is conscious to the sincerity of his owne heart in in those things whereof another Saint sees but the outside And unlesse one will say that a Saint can know no more of himself by marks then another Saint can know of him by the same markes it must needs be yeelded that a Saint may certainly and assuredly know himselfe by the marks of grace which are in him Fifthly without a tryall by markes wee cannot distinguish between a well grounded and an ill grounded assurance between a true and a false peace between the consolation of the Spirit of God and a delusion How many times doth a soule take Sathan for Samuell and how shall the soul in such a case be undeceived without a tryall by markes But it may bee objected that this remedy may prove and doth often prove no remedy for may not Sathan deceive the soule in the way of markes as well as without
it Can hee not deceive the soule syllogistically by false reasonings as well as positively by false suggestions I answer no doubt he can and often doth yet the mistaking of marks may be rectified in the Children of God Wisdome is justified of her children but the rejecting and slighting of all markes cannot bee rectified but is a certain and unavoidable snare to the soule If marks of grace become snares to the Reprobate that proves nothing against the use of markes The word of God is a snare and a gin to the Reprobate that they may goe and fall backward and bee broken and snared and taken yet the word is in it self the power of God to salvation So the way of markes is a sure and safe way in it selfe and to every well informed conscience When any conscience through errour or presumption mistakes the marke that is the fault of the person not of the way of markes and the personall errour may be helped by personall light and Information if the partie wil receave it Whereas to make no tryall by markes and to trust an inward testimony under the notion of the holy Ghosts testimony when it is without the least evidence of any true gracious marke this way of its own nature and intrinsecally or in it self is a deluding and insnaring of the conscience But it may be asked and 't is a question worthie to bee looked into though I must confesse I have not read it nor heard it handled before how doth this assurance by marks agree with or differ from assurance by the testimony of the holy Ghost May the soule have assurance either way or must there be a concurrence of both for I suppose they are not one and the same thing to make up the assurance For answere whereunto I shall first of all distinguish a twofold certainty even in reference to the minde of man or in his conscience for I speak not heare de â—…ertitudine entis but mentis the one may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the conscience is in tuto may be secure needeth not feare and be troubled The Graecians have used the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they were speaking of giving security and assurance by safe conducts or by pledges or by sureties or the like The other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a full perswasion when the soule doth not onely stirre a right and safe course and needeth not feare danger but saile before the winde and with all it's sailes full So there is answerably a double uncertainty the one may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when a man is in himselfe perplexed and difficulted and not without cause having no grounds of assurance when a man doth doubt and hesitate concerning a conclusion because hee hath no reasons or arguments to prove it when a man is in a wildernesse where he can have no way or shut up where hee can have no safe escaping The other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a doubting that ariseth not from want of arguments or from the inextricable difficultie of the grounds but from a disease of the minde which makes it suspend or retaine it's assent even when it hath sufficient grounds upon which it may be assured Now 't is the evidence of signes or markes of grace which giveth that first kinde of certainty and removeth that first kinde of uncertainty But 't is the testimony of the Spirit of the Lord which giveth the second kinde of certainty and removeth the second kinde of uncertainty Take a simile two or three for illustration The Scripture is known to bee indeed the word of God by the beames of divine auctority which it hath in it selfe and by certaine distinguishing Characters which doe infallibly prove it to be the word of God such as the heavenlynesse of the matter the Majesty of the style the irresistible power over the conscience the generall scope to a base man and to exalt God nothing driven at but Gods glory and mans salvation The extraordinary holinesse of the Penmen of the holy Ghost without any respect to particular interests of their owne or of others of their nearest relations which is manifest by their writings the supernaturall mysteries revealed therein which could never have entered inthe reason of men the marvailous consent of all parts and passages though written by diverse and severall Penmen even where there is some appearance of difference the fulfilling of prophesies the miracles wrought by Christ by the Prophets and Apostles the conservation of the Scripture against the malice of Sathan and fury of persecuters These and the like are characters and markes which evidence the Scriptures to be the word of God yet all these cannot beget in the soule a full perswasion of faith that the Scriptures are the word this perswasion is from the holy Ghost in our hearts And it hath been the common resolution of soâ—…nd Protestant writers though now called in question by the Scepticks of this age that these arguments and infallible characters in the Scripture it selfe which most certainly prove it to be the word of God cannot produce a certainty of perswasion in our hearts but this is done by the Spirit of God within us according to these Scriptures 1 Cor 2. 10 11 14 15. 1 Thes 1. 5. 1 Iohn 2. 27. and 5. 6 7 8 10. Ioh 6. 45. In like manner a Scholler or a young disputant may argue and dispute be it in Philosophie or Divinity upon very right and sure principles yet perdventure not without great feare and doubting in his own thoughts till he be put out of that feare by the approbation and testimony of his learned Master who presideth in the dispute The evidence of good markes while it is opened unto us may make our hearts to burne within us as those Disciples said which were going to Emmaus but yet our eyes are held as it was with them that wee doe not know Christ in us or talking with us untill our eyes be opened by the Spirit No doubt they had much light breaking in upon their understandings while Christ expounded unto them the Scriptures by the way and this light was with life and heat in their hearts But after they knew Christ in breaking of bread then and not till then came the fulnesse of perswasion and then they could say The Lord is risen indeed Luke 24. 15 16 30 31 32 34. Our inward evidence of graces or use of signes may bring the Children to the birth I mean in point of assurance but 't is the evidence of the Spirit of God which giveth strength to come forth Without this evidence of the Spirit of God the soule doth but grope after a full assurance as it were in the dark but when the holy Ghost commeth to do the office of a Comforter then there is light and liberty Our assurance of justification adoption grace and salvation is virtually in a syllogisticall way Whoever beleeves on
or strengthning of the Soule in such a Testimony or assurance as it hath setled upon contrary to the Scripture And here is a great difference between these Antinomian principles and ours We hold the assurance or evidence of marks to be privative they yeeld no more but that it is at most cumulative to the evidence of the Spirit of God and of Faith For my part I dare not think otherwise but that person is deluded who thinks himlseffully assured of his interest in Christ by the voice of the Spirit of the Lord and by the evidence of Faith when in the mean time his Conscience cannot beare him witnesse of the least mark of true grace or Sanctification in him And I must needs hold that whatsoever voice in man speaking peace to him is antecedaneus unto and separated or disjoyned from all or any evidence of the marks of true although very imperfect Sanctification is not the voice of the Spirit of the Lord neither speaketh according but contrary to the written Word of God I heartily yeeld that the Spirit of the Lord is a Spirit of Revelation and it is by the Spirit of God that we know the things which are freely given us of God so that without the Comforter the Holy Ghost himself bearing witnesse with our Spirit all our marks cannot give us a plerophory or comfortable assurance But this I say that which we have seen described by the Antinomians as the Testimony of the Spirit of the Lord is a very unsafe and unsure evidence and speaks beside yea contrary to the written Word The Word speaks no peace to the wicked to the ungodly to hypocrits to morall Christians to the presumptuous to the self confident to the unmortified carnall professours to temporary believers Christ and his benefits are indeed offered and held foorth unto all that are in the Church and all cal'd upon to come unto Christ that they may have life in him and whoever cometh shall not be cast out this is certain but yet the Word speaks no peace nor assurance save to the humble and contrite to those that tremble at his word to those that are convinced of sin to those that do not regard iniquity in their hearts but hate sin with sincere hatred to those that believe on the Son of God that love the Brethren c. Now therefore the Spirit of the Lord which speaks not to the soul but according to the word of grace as is confessed doth not speak comfort or assurance to any others but these only And if a man would know certainly whether the voice or Testimony which speaks to his Spirit be a delusion or not he must to the Law and to the Testimony and search whether it speak according to this Word T is granted to us that if the voice which speaks peace in man be not according to the written word of God it is not the Spirit of the Lord. But withall t is cautiously declined by these men that the voice which speaks in the soul be tryed by the written word They tell us it is not the Word that maks us believe the Spirit But it is the Spirit that makes us give credit to the Word That it is only the Spirit of God that can truely satisfie the spirit of a man that it is his own testimony and not the spirit of Delusion That as in all Arts and Sciences there are some Principles beyond which there must be no inquiry so also in divine things Is there any thing in the world of better credit or that may rather be believed with men then the Spirit himself Nay can any believe but by this Spirit If not then nothing else is able satisfyingly to bear witnesse to the Spirit but it self This is as if we should receive the Testimony of the Spirit upon the credit of some other thing Whereunto I answer first T is to be remembred The question is not whether the Word of the Lord can satisfie or pacifie a sinners conscience without the Spirit for we say plainly that as the best marks of grace so the richest and sweetest promises and comforts of the word cannot make the soule sit down satisfied till the spirit of the Lord himself speak peace and comfort within us Whence it was that after Nathan had said to David in the name of the Lord The Lord hath put away thy sin thou shalt not die yet even then David prayed Make me to hear joy and gladnesse that the bones which thou hast broken may rejoice Restore unto me the joy of thy Salvation and uphold me with thy free Spirit Psal. 51 8 12. with 2 Sam. 12 13 But t is another thing which is here in question for clearing whereof observe that the efficient cause or revealing evidence which maks us believe and be assured is one thing The objectum fomale fidei or that for which we believe and are assured is another thing In humane sciences a Teacher is necessary to a young Student yet the Student doth not believe the conclusions because his Teacher teacheth him so but because these conclusions follow necessarily from the known and received principles of the Sciences and although he had never understood either the principles or the conclusions without the help of a Teacher yet he were an ill scholler who cannot give an accompt of his knowledge from demonstration but only from this that he was taught so In seeking a legall assurance or security we consult our Lawyers who peradventure will give us light aud knowledge of that which we little imagined yet a man cannot build a wel grounded assurance nor be secure because of the Testimony of Lawyers but because of the deeds themselves Charters Contracts or the like So we cannot be assured of our interest in Christ without the work of the holy Ghost and his revealing evidence in our hearts yet the ground and reason of our assurance or that for which we are assured is not his act of revealing but the truth of the thing it self which he doth reveal unto us from the word of God Secondly this is not to receive the Testimony of the Spirit upon the credit of some other thing for the Spirit that speaketh in the Word is not another thing from the Spirit that speaketh in our hearts and saith we are the Children of God when we receive the Testimony or evidence in our hearts upon the credit of the Word we receive it upon the Holy Ghosts own credit comparing spirituall things with spirituall as the Apostle saith The holy Scripture is called a more sure word then that voice of God which came from heaven concerning his welbeloved Sonne 2 Pet. 1. 17 18 19. and so by parity of Reason if not a fortiori the written word of God is surer then any voice which can speak in the soule of a man and an inward Testimony may sooner deceive us then the written word can which being so we may and ought to try the voice
called and ordained and none other hath Christ appointed to bee Pastors or Sheepherds to feed the flocke of God Ier 3. 15. Eph 4. 11. Act 20. 28. 1 Pet 5. 2. Much of this feeding consisteth in the dispensation of the Sacraments And hee who hath appointed this food to be receaved by some hath also appointed to be given and administred by others Surely hee who is so much displeased with Pastors who feed themselves and not the flocke will not be well pleased with the flocke which will be their owne feeders onely and will not be fed by the Pastor Grotius had an extravagant notion of communicating where there are no Sacramentall Elements or where there are no Pastors to administer yet although he went too farre those against whom I now argue doe farre outreach him for where there are both Elements and Pastors to administer they hold there may be a Sacrament without any Pastor Yea this Socinian and Anabaptisticall way takes away the very distinction of Pastor and flocke in the Church as if any of the sheep were to feed the sheepherd as well as he them 3. Ezekiels vision concerning the new Temple is generally acknowledged to bee an Evangelicall prophesie which I have also else where demonstrate by infallible reasons But I conceave the Sectaries of this time who cry downe the Ministery and Ordination doe not nor will not deny it Sure I am such a materiall Temple as is described in that vision never yet was Now among other things it is there prophesied concerning the Ministers of the Gospell Ezek 44. 16. They shall enter into my Sanctuarie and they shall come near unto my table to Minister unto me and they shall keep my charge Whereof we can make no Gospell sence except it belong to the charge of Ministers lawfully called and entered into that work to administer the Sacraments and namelie that of the Lords Supper at his Table These Ministers are also in that Chapter plainly distinguished from the people or children of Israel vers 15. 19 22 23 28. 4. The Sacraments are seals of the righteousnesse of faith or covenant of grace as Divines commonly speak borrowing the phrase from Rom 4. 11. This truely hath been justly accounted so necessary that both the Houses of Parliament after consultation had with the Assemblie of Divines did by the Ordinance dated Octob 20. 1645. appoint that who ever doth not know that the Sacraments are seals of the Covenant of grace shall not be admitted to the Lords-supper but shall be suspended from it as an ignorant person Now if it were an intolerable usurpation among men if a privat person should take the broad Seal of the Kingdome and append it to such Signatures as he thinks good yea put case to these Signatures onely whereunto it is to be and ought to be put by those who are intrusted with the keeping of it Now much more were it a provoking sinne and usurpation against Jesus Christ who is jealous of his glory and tender of his ordinances to make bold with his Seals without being called and appointed thereunto 5. Christ gives a commission to the Apostles to Teach and Baptize and extends the same commission to all Teaching Ministers to the end of the world Mat 28. 19. 20. from which place 't is plaine 1. That Jesus Christ would have the distinction of Teachers and Taught Baptizers and Baptized to have place in the Church alway even unto the end 2. That the commission to Teach and Baptize was not given to all who beleeve in Jesus Christ but to some onely 3. That these some who receaved this commission are not only the Apostles but ordinary Ministers as is manifested by the explaining of the commission and promise to the end of the world 6. Christ hath distinguished between Magistracy and Ministery between civil and sacred vocations Mat 22. 21. Mat 16. 19. c. 18. 18 c 28. 19. Ioh 20. 23. Rom 13. 1. 7. 1 Tim 2. 2. 1 Pet 2. 13 14. compared with Rom 12. 6 7 8. 1 Cor 12. 28. Eph 4. 11. 1 Thes 5. 12. Heb 13. 7 17. So that as Ministers may not assume civil dignities and administrations nor exercise seculare power Luke 12. 14. c. 22. 25. 26. Ioh 18. 36. 2 Cor 10. 4. 2 Tim 2. 4. It is no lesse contrary to the ordinance of Christ that Magistrates or any other civil persons stretch themselves beyond their lyne and get with Pompey into the holy of holies or with Vzziah to the burning of incense in both which examples such intrusion was examplarily punished As it may be said to a secularized Minister who made thee a Judge or a civil Magistrate so it may be said to a Ministerialized civil person who made thee a dispenser of the Word and Sacraments 7. Wee have cleare and convincing examples in the new Testament that the Sacraments were administred by publicke Ministers called and appointed thereunto as Baptisme by Iohn Ioh 1. 33. he hath sent me to baptize and frequently by the Apostles in the story of the Acts. The Lords supper administred by Christ himself whose example in things imitable we are bidden follow who also himselfe then commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this doe And by the Apostle Paul Acts 20. 7 11. so the breaking of bread is joyned with the Apostles doctrine and fellowship Acts 2. 42. Ministers being also called the stewards and dispensers of the mysteries of God where of before So that a lawfull Minister may in faith administer and the receavers receave from him in faith the Sacraments having Scripture warrands for so doing But there is neither any commission from Christ to such as are no Church officers to administer the Sacraments Nor can there any cleare example be found in the new Testament of administering either the one Sacrament or the other by any person who can be proved not to have been a Minister lawfully called ordained Therefore such persons cannot in faith administer nor others in faith receave from them either Baptisme or the Lords supper 8. That one Text Eph 4. 11. 12 13. is enough to put to silence these gainsayers And hee gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saincts for the work of the Ministery for the edifying the body of Christ till wee all come c. Is not the administration of the Sacraments a part of the perfecting of the Saints of the work of the Ministrie of the edifying of the body of Christ And are we not told that this shall continue till the whole number of the Elect be fulfilled And whom hath Christ given here to his Church for this work Hath he given any other but Pastors and Teachers setting aside the extraordinary officers and who are the Pastors and Teachers appointed hereunto All or whosoever will Nay not all but some saith the Text. CHAP. VII Of Prophets and Evangelists in what sense their Work and
errour in the own nature of it veniall yet every sin is not a grosse and hainous sin and every errour is not Heresie Heresies are mentioned as greater evills then Schismes 1 Cor 11. 18. 19. which could not be so if every errour were an Heresie 6. 'T is an errour factiously maintained with a renting of the Church and drawing away of Disciples after it In which respect Augustine said Errare potero Haereti us non ero I may eâ—…re but I shall not be an Hereticke Hereticks are deceivers and seducers who endeavour to pervert others and to overthrow their faith 2 Tim 3 13. Act. 20 30. 2 Tim. 2. 17. 18. Rom 16. 17 18 19. 2 Pet 2. 2. All known and noted Hereticks are also Schismaticks who make a rupture and strengthen their own party by drawing after them or confirming unto them Disciples and followers in so much that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used for a Sect as Act. 5 17. and 15. 5. and 24. 5. and 26. 5. For this cause the Donatists were condemned as Hereticks without imputation of Heresie to Cyprian And O strange turning about of things saith vincentius Lirinensis advers haeret cap 11. the Authors of the same opinion are judged Catholiks but the followers Hereticks The Masters are absolved the Disciples are condemned The writers of these books are the Children of the Kingdome but Hell shall receive the assertors or mantainers This last ingredient which is found in Heresie is hinted by the Arabick interpreter 1 Cor 11. 19. where he joyneth Schismes and Heresies as was noted before And indeed in the Originall the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rising of the speech sets forth Heresie as carying schisme with it in its bosome I believe saith the Apostle in part what I hear of your schismes for there must be also Heresies i.e. both Schismes and somewhat more Calvin Institut lib 4. cap 2. § 5. makes the breaking of Church communion the making of a rent a thing common both to Hereticks and Schismaticks for Hereticks break one band of Church communion which is consent in doctrin Schismaticks break another which is love though sometimes they agree in the like faith From all which Scripturall observations we may make up a description of Heresie to this sense Heresie is agrosse and dangerous errour voluntarily held and factiously maintained by some person or persons within the visible Church in opposition to some chief or substantiall truth or truths grounded upon and drawn from the holy Scripture by necessary consequence But next why saith the Apostle that there must be Heresies This is not a simple or absolute necessity but ex Hypothesi I mean not onely upon supposition of Sathans malice and mens corruption but upon supposition of Gods eternall and infallible foreknowledge and not only so but upon supposition of the eternall decree of God whereby he did decree to permit Sathan and corrupt men to introduce Heresies into the Church purposing in the most wise and most holy counsell of his will to disabuse as I may so say his Church by these Heresies that is to order and over-rule them for the praise of his grace and mercy to manifest such as are approved and from the glory of his justice in sending strong delusion upon such as received not the love of the truth but had pleasure in unrigâ—…teousnesse These things being so i. e. Sathans malice and mens corruption being such and there being such a foreknowledge yea such a decree in God therefore it is that there must be Heresies and so we aâ—…e also to understand Mat 18. 17. it must needs be that offences come These things I doe but touch by the way That which I here aime at is the good use which God in â—…is most wise and soveraigne providence can and doth make of Heresies 'T is that they which are approved may bee made manifest Whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they which are approved we can understand nothing but such as are true and sincere Saints approved and accepted of God or as Bullinger on the place vere pii truely godly In which sense the same word is used Rom 16. 10. 2 Cor 10. 18. 2 Tim 2. 15. Iaâ—… 1. 12. The word is properly used of good money or silver well refined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is transferred to Saints with speciall reference to their mortification or to the refyning of them from the drosse of their corrupâ—…ions and so noteth such as walk in the spirit and not in the flesh The contrarie word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reprobate rejectaneous naughty or to bee cast away like the drosse of silver 1 Cor 9. 27. 2 Cor 13. 5 6. But how is it that by means or occasion of Heresies the godly party is made manifest Surely the meaning of the Apostle is not that the authors and followers of Heresies are the godly party for he calls Heresie a work of the flesh Gal 5 20. and will have an Heretick to be rejected as one who is of himself condemned Tit 3. 10. Therefore most certainly his meaning is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they which are approved are known by this as one of their characters they hate avoid and resist Heresies and earnestly contend for the faith they hold fast the truth of Christ without wavering And those who broach or adhere unto Heresies are thereby known to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unapproved and such as are like reprobat silver Whosoever therefore sideth or ingadgeth with Heresies or Hereticks yea whoever stands not fast in the faith doth ipso facto declare himself to be none of Pauls godly party So contrary is the holy Ghosts language to the tone of Sectaries in these dayâ—…s Neither is it in this Scripture alone but in diverse other Scriptures that the holy Ghost distinguisheth those that are approved of God from such as turne away from the truth after false doctrines and beleeve seducing spirits as well as from those who are of an ungodly life So Deut 13. 3. when a false Prophet arose and the signe or wonder came to passe what was Gods meaning in permitting these things The Lord your God proveth you to know whether ye love the Lord your God with all your heart and wâ—…th all your soule They therefore that hearkened to the false Prophet even when his signe or wonder came to passe made themselves known thereby that they had not been lovers of God with all their heart Again Matth. 24 24. those that are elect are not deceived by false Christs and the false Prophets and by the rule of contraries they who are deceived by them and go in their errour to the end are not elect but reprobat Gal 5. 20. 21. Heresie is a work of the flesh and is reckoned among these things which render a person uncapable of inheriting the Kingdome of God They therefore who walk in the spirit and not in the flesh and are made meet to be partakers
first caution most necessary for the Sectaries of this time whose new lights are such that among them vetera deperdita and nova reperta go hand in hand together and are almost convertible termes as if a man should not keep what he had because he finds somewhat which he had not Secondly many of those new lights which some brag off not onely expell much of the good old light but bring in grosse Egyptian darknesse There is a woe denounced against those who put darknesse for light as well as against those who put light for darknesse Isay 5. 20. I may well say that grosse darknesse is introduced when the fundamentall Articles of faith are called in question denied and oppugned as the Godhead of Jesus Christ the divine authority of the Scriptures the immortality of the Soul the eternity of glory to the Elect and of torments to the Reprobate c. If the foundations be shaken what can the righteous doe If wee hold not fast this Gospell if we embrace not this Saviour we cannot have another 1 Cor 3. 11. For other foundation can no man lay then that is laid which is Iesus Christ Gal 1. 6. I marvell that ye are so soone removed from him that called you into the grace of Christ unto another Gospell vers 8. But though we or an Angel from heaven preach any other Gospell unto you then that which wee have preached unto you let him be accursed Thirdly beware of those new Lights which make any certain truth although neither fundamentall nor circumfundamentall to be uncertaine as wee ought not to say of any sin so neither of any truth Is it not a little one Let every truth be highly valued Buy the truth and sell it not say not This truth is but a matter of discipline let it goe 'ts not worth the buying He that is faithfull in that which is least is faithfull also in much and he that is unâ—…ust in the least is unjust also in much Luke 16. 10. Melchior Adamus both in the life of Carolostadius and in the life of Luther observeth the great evill which grew out of Luthers dislike of Carolostadius his strictnesse zeal and forewardnesse in abolishing auricular confession and difference of meats and casting out images out of Churches at which things Luther was the more offended because done by Carolostadius in Wittenbreg during Luthers absence and without his knowledge and counsell Luther did also alledge that Carolostadius his strictnesse and zeal in these lesser things hindered and retarded the Reformation in more substantiall points of Doctrine However the story noteth that hence was the first rise of that deplorable Sacramentarian controversie which hath ever since made so great a rupture in Germany I could never yet observe or read or hear of controversies about discipline in any Christian Church but still they grew higher and higher and those who rejected or slighted the will of Christ in smaller things did afterwards slight it in greater things Fourthly beware of those new lights which not only refuse to admit some certaine truths but refuse to admit any truth now held or professed in the reformed Churches as sure and certaine and infallible as if because mens judgements are not infallible but subject to error therefore wee cannot be sure nor infallibly perswaded of this or that Article The holy Scripture will teach us that beleevers may attaine to a certaine and infallible knowledge of some truths for it was no impossible thing that Paul prayed for when he prayed that the Colossians might have all riches of the full assurance of understanding to the acknowledgement of the mystery of God and of the Father and of Christ. The mystery of God that he is and that he is eternall invisible omnipotent c his nature and attributes the mystery of the Father or that there is a distinction of persons in the holy Trinity and an eternall generation the mystery of Christ his person natures offices birth passion death resurrection ascension and intercession these are things of which the Apostle would have us most fully and certainly perswaded Timothy was assured of the things he had learned 2 Tim. 3. 14. so was Theophilus Luke 1. 4. A Mariner is not infallible in his judgement yet hee may bee assured infallibly that such a thing is a rocke which he must avoid and such a way is the way he must direct his course A Physitian is not infallible in his judgement concerning the symptomes causes and cures of diseases yet he may be most certainly perswaded such a disease is deadly and there is no cure for it or such a thing may be cured and this is the cure So in Divinty the obnoxiousnesse of mens judgement to error hindereth not but they may be infallibly perswaded of this and this and the other truth Fifthly beware of those new Lights which come not from the Sunne of righteousnesse To the Law and to the testimony if they speake not according to this word it is because there is no light in them Isa. 8. 20. When men walk in the light of their owne sparkes they shall lye down in darknesse New fancies are not new lights 't is no truth which cannot bee grounded upon the word of truth It was a wilde fancy of the Weigelians that there is a time to come which they cal seculum Spiritus sancti in which God shal by his Spirit reveal much more knowledge and light then was revealed by Christ and his Apostles in the Scriptures There is so much revealed in Scripture as the Apostle calls the wisdome of God and the hidden wisdome of God 1 Cor 2. 7. the things which are preached and written to us are the things which the very Angels desire to look or pry into 1 Pet. 1. 12. and saith not Christ That which ye have already hold fast till I come Revel 2. 25 more of this error see in Brochm and System theol com 1. Article 6. cap 2. quaest 12. Sixtly take heed of proud and lofty and self conceited new Lights 1 Cor 14. 32 33. And the spirits of the Prophets are subject to the Prophets for God is not the author of confusion but of peace If the spirits of the Prophets must be so subject how much more the spirits of private persons Wherefore in a reformed Church all pretended new Lights which are against the receaved Doctrine government or forme of worship ought to be in all humility and submission offered to be tryed by a learned and godly Synod The Loâ—…rean severity was such that no man might move for a new law but with a rope about his neck that if his motion were thought good he might be spared but if bad hanged So Demosthenes advers Timocr tells us I will not allow this severity against such as offer new Lights or move for new changes in the Church But I may well applie here the Athenian law recorded by Demosthenes in the same Oration The Athenians went not so
minde in the truth and the stability of the heart in grace go hand in hand together Heb 13. 9. Davids rule is good Ps. 24. 12. What man is he that feareth the Lord him shall he teach in the way that he shall chuse Which is also Christs rule Ioh. 7. 17. If any man will do his will he shall know of the Doctrine whether it be of God or whether I speak of my self See also Deut 11. 13 16. Elisha healed the unwholesome waters of Iericho by casting salt into the fountain 2 Kings 2. 21 so must the bitter streams of pernicious errors bee healed by geting the salt of mortification and true sanctifying grace in the fountain 3 Be sure to cleave to thy faithfull and sound teachers the sheep that followes the shepherd are best keeped from the Wolfe I finde the exhortation to stability in the faith joyned with the fruitfull labours of faithfull Teachers Phil. 3. 16. 17. Heb 13 7 9. So the Apostle Eph 4. from the work of the Ministry verse 11. 12 13. draweth this consequence v. 14. that we hencefoorth be no more Children tossed to and fro and carried about with every winde of Doctrine The Galatians were easily seduced al 's soon as they were made to disgust Paul 4 Watch and be vigilant against the first beginnings of declining against the first seeds of error Gal 5. 9. It was while men flept that the enemy came and sowed tears among the Wheat and when he had done went his way Mat. 13. 25. Therefore watch ye stand fast in the faith 1 Cor. 16 13. go hand in hand together 5. Avoid and withdraw from the Authors and fpreaders of Heresies and dangerous errors Rom. 16. 17. 1 Tim 6 5. 2. epist. Iohn 10. 11. Phil. 3. 2. He that would be godly should not use ungodly company and he that would be Orthodox should not use Hereticall company unlesse he have some good hopes to convert some who have erred from the truth and come into their company only for that end Ia 5. 19 20 I remember Chrysostome in diverse places warneth his hearers how much they indangered their soules by going into the Jewish synagogues and there was a great zeale in the Ancient Church to keep Christians that were Orthodox from the Assemblies and companie of Hereticks 6. Get Church Discipline established duely exercised which is ordained to purge the Church from false Doctrine Rev 2. 14. 20. 7. Leane not to thy own understanding and be not wise in thine owne eyes Prov. 3. 5. 7. Let reason be brought in captivity to the obedience of Christ 2 Cor 10 5. That which made the Antitrinitarians and Socinians fall away from the belief of the Trinity of persons in the godhead and of the union of the two natures of God and Man in the person of Christ was because their reason could not comprehend these articles which is the ground of their opinion professed by themselves When I speak of Captivating reason I do not mean implicite faith the eyes of my understanding must be so far opened by the holy Ghost that I may know such an article is held forth in Scripture to be believed and therefore I doe believe that it is though my reason cannot comprehend how it is 8. Count thy cost and be well resolved before hand what it will cost thee to be a Disciple of Christ to be a constant professor of the Truth Luk 14. 26. to vers 34. Act 14. 22. Confirming the souls of the Disciples and exhorting them to continue in the faith and that we must through much tribulation enter into the Kingdome of God This is surer then to confirme our selves with the hopes of a golden age of prosperity in which we shall feel no affliction 9. Search the Scriptures Ioh. 5. 39 Act 17. 11. Do not take upon trust new Lights from any man be he never so eminent for parts or for grace but to the law and the Testimony The up shot of all is that we ought to hold fast the profession of our faith without wavering and be stedfast and even unmoveable in the truth and not to give place to the adversaries no not for an houre Gal 2 4 5. I do not mean pertinacy in the least error nor a vain presumptuous overveening conceit of our knowledge to make us despise any Light which others may give us from Scripture Pertinacy is an evill upon the one hand and to be too tenacious of our own opinions But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Levity inconstancy wavering Scepticisme is an evill upon the other hand 2 Thess 2 2 be not soone shaken in minde c. And this is the Epidemicall disease of the Sectaries of this time which I have now been labouring to cure their word is yea and nay and not unlike to that which Salust objected to Cicero that he said one thing sitting another thing standing yet it may be sometimes observed that these who are the greatest Sceptiks and Pyrrhonians in reference to the common and received tenents are the most pertinacious and tenacious in Tenents invented by themselves I have read it observed of Socinus that as he set at nought Fathers counsels and the whole current of ancient and moderne interpreters of Scripture so vain glory made him to maintaine stiffely and tenaciously any opinion or invention of his owne as if he had been infallible men are sooner drawne from truth then from error Some are unstable in the truth and unstable in error too you may finde among them annuas atque menstruas fides to use Hilaries phrase they are of a new faith and a new religion every year if not every Moneth Remember Reubens reproach Gen 49. 4. unstable as water thou shall not excell One sort of the Sectaries there is indeed which will not ingage to hold any thing but are known by believing nothing these passe now under the name of Seekers yet if one of the ancient Fathers or of the Reformers themselves who lived an hundreth years agoe were now alive they could tell us that these Seekers were in their dayes called Atheists and in deed what other name is due to these Nullifidians who are of no Religion CHAP. XII Whether a sound heart and an unsound head can consist together vice versa or whether truth and holynesse be not inseparable companions T Is one of the greatest objections against the suppressing and punishing of Heresies errors and Schismes O say they this is a persecuting of those that are godly this is a wound to Piety and the power of godlynesse I do not denie but there may be and is true piety in many who are somewhat infected with the leaven of false Doctrine live in some erroneous opinion I dare not appropriat the name of the godly party to those who are free from any of the errors of the times those that are truely godly may in diverse things differ in opinion every error is
ungodlynesse and unrighteousnesse are the ruling Elders a holy Hereticke is a Chimera and a prophane person beleeving a right is another But here peradventure some will think that the great objection lyes may not a prophane person have a sound or orthodox judgement in all controverted truthes May not a man understand all mysteries and all knowledge who yet hath no love nor true sanctification 1 Cor 13. 2. May not a person hold fast the profession of the true faith without wavering whose heart not withstanding is not right with God nor stedfast in his Covenant I answer first where there is but a forme of godlynesse there is but aforme of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word no where used by the holy Ghost but in two places a forme of knowledge Rom 2. 20. and a forme of godlinesse 2 Tim. 3. 5. It is not the true and reall forme either of knowledge or godlinesse which as they have a true matter so a true forme He saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which had been the proper word for a true forme but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speciem scientiae speciem pietatis If wee have respect to the notation of the word 't is a formation or forming I may call it a forming without mattering so that the forme of knowledge more then which an ungodly man hath not bee hee never so learned hath not the truth substance and reality of knowledge Theophilact saith some understand it to be the image and false resemblance of knowledge so Hesychius and Suydas understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image of a thing Secondly there is no sinfullnesse in the will and affections without some error in the understanding all lusts which a naturall man lives in are lusts of Ignorance 1 Pet 1. 14. the sins of the people are called the errors of the people Heb 9 7 and the wicked person is the foole in the Proverbs the naturall man receives not the things of the Spirit of God and what is the reason because they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor 2 14. the world cannot receive the spirit of Truth because it knoweth him not Ioh 14 17. The â—…opish Doctrines of free will of Justification by works of meat of implicite Faith of believing the Scriptures because the Church receiveth them what marvel that they do so whose eyes are not opened to see the Sun beame of Divine light in the Scripture it self which is Spiritually discerned Of the Sacraments conferring of Grace and the like also the Soâ—…inian tenents that a man is noâ—… bound to believe any Artiâ—…le of Faith nor any interpretation of Scripture except it agree with his reason that Pastors and Ministers of the word have not now any distinguishing sacred vocation authorizing them to be the Ambassadours of Christ to preach and minister the Sacraments more nor other Christians which is also maintained by a late Erastian writer in the Netherlands These and the like errors professed and maintained by them what are they but so many legible commentaries and manifest interpretations of those corrupt and erroneous principles which are lurking and secretly seated in the judgements and understandings of naturall and unregenerated persons al 's well learned as uulearned these Hereticks do but bring foorth to the light of the Sun what is hid within the mynds of other unregenerat persons as in so many dark dungeons The like I say of tâ—…e Arminian Doctrine of universall grace and universall atonement by Christs death And of Originall sin that it is not properly sin which doctrines are common to many Anabaptists with the Arminians the like I say also of the Antinomian doctrines that Christ hath abolished not only the curse and rigour and compulsion but the very rule it self of the morall Law so that they who are under the Covenant of Grace are not bound to walk by that rule that they ought not to repent and mourn for sin that God doth not affâ—…ict them for sin that Faith without the evidence of any marks or fruits of Sanctification doth assure the soul of its interest in Christ and what is that scientia media which the Iesuits glory of as a new Light but the very old error of naturall men which looks upon things contingent as not decreed and determined by the will of God and what is the Erastian way which oppugneth suspension from the Lords Table Excommunication and all Church government 5. What is it but a declaration or manifesto of the proud imaginations of mens corruptions which say within themselves Let us break their bands asunder and cast away their cords from us And y e take too much upon you Moses and Aaron seeing all the congregation are holy every one of them and the Lord is among them I conclude this point every naturall man hath in his heart somewhat of Popery somewhat of Socinianisme somewhat of Arminianisme somewhat of Anabaptisme somewhat of Antinomianisme somewhat of Erastianisme and I cannot buâ—… adde somewhat of Independency too so farre as it pleadeth for more liberty then Christ hath allowed and if every man hath a Pope in his belly as Luther said then every man hath an Independent in his belly for the Pope is the greatest Independent in the world and t is naturall I think to every man to desire to be judged by no man Thirdly when an unregenerat or unsanctified person holds last the profession of the Faith take heed it be not because he is not yet tempted nor put to it in that thing which is the idol of his heart let him bee brought to this either to quite the truth and the faith or to quite what is dearest to him in the world and see what he will doe in that case His fruit is but such aâ—… growes upon the stony ground but stay till the Sun of persecution arise and scorch him I have the more fully and strongly asserted the inconsistencie of Heresie and holinesse as likewise of sound beleeving and prophane living and have shewed the joynt fading or flourishing of true grace and true holynesse that this being demonstrated and laid down for a sure principle may lead us to many practicall and usefull conclusions and corrolaries which I will onely here point at First it cuts off the exception of those who cry out against the censuring suppressing and punishing of Hereticks by the Christian Magistrate as if this were a persecuting of pietie or pious persons when it is indeed a suppressing of a work of the flesh â—…for Heresie is no other Gal 5. 20. and of that which is either the cause or effect either the usher or page of someimpiety Secondly it confuteth that most pernicâ—…ous and cursed opinion that if a man live well he may be saved in any Religion or any Faith Socinus did hold that all whether Lutherans or Calvinists or Anabaptists or Arians so that they live
which speaks in the soule by the voice of the Lord which speaks in the Scripture If it agree not then we have not losed but have made a right discovery and found out a depth of Sathan and so gained by the tryall If it do agree so likewise we are gainers being confirmed in the assurance not upon the Testimony of another but upon the surest and best known Testimony of the holy Ghost himself Thirdly if these things be not admitted and if the Antinomian argument which now I speak to stand good then it shall be easie for any deluded person to repell the most searching convictions which can be offered to him from Scripture for he shal still think with himself though unhumbled and unregenerat it is the voice of the spirit of the Lord which speaks peace to my soule and this voice I know is according to the word because I am assured by the same spirit that it is indeed according to the Word and other evidence I will not look after because I am to receive the Testimony of the Spirit upon his own credit and not upon the credit of some other thing The voice of the spirit which speaks in my soul is that beyond which there must be no inquiry I ask now how shall the Antinomians convince such a one from Scriptur Nay how can they choose but according to their principles confirme him in his delusory imaginary assurance Fourthly the very same Antinomian Author who speaks of the Testimony of the spirit of God in the soul as that beyond which there must be no inquirie and which puts an end to all objections even he himself doth by and by tell us of aliquid ultra and puts the soul upon a further inquiry which as I said before shal either resolve into our way of assurance by marks or otherwise leave the soul overclouded more in the dark then at the beginning And so I come to his secōd evidence which he cals the receiving evidēce Though the spirit of the Lord saith he doe reveal the minde of the Lord to men yet they are not fully resolved concerning this mind of the Lord to their own spirits till by Faith they do receive it Now till men do receive this Testimony and believe it they are never resolved but when men do receive it and believe it that it is a true Testimony then they sit down satisfied Again Faith is an evidence as it doth take possession of that which the spirit of the Lord reveals and manifests and gives to a person The spirit indeed makes the title good but faith maks good the entry and possession and so clears the title to us though good in it self before Is there a voice behind thee or within thee saying particularly to thee in thy self thy sins are forgiven thee Doest thou see this voice agree with the word of Grace If thou doest receive the Testimony of the Spirit according to that word If thou doest indeed receive it here is thy evidence Thereafter he moves this objection But you will say if there be not fruits of faith following that faith is a dead faith and therefore there must be something to evidence with it For answer whereunto first he rejects this as a great indignity to Faith If faith be not able of it self to give Testimony or must not be credited when it doth give Testimony except something will come and testifie for it to give credit unto it Next he answereth thus that which hath the whole essence of faith is not a dead but a living faith Now the whole essence of faith is nothing else but the Eccho of the heart answering the foregoing voice of the spirit and word of Grace thy sins are forgiven thee saith the spirit and word of Grace my sins are forgiven me saith Faith If therefore the Eccho to the voice of Spirit and word of Grace be the essence nay be the whole essence of believing this is certain where there is receiving or beleiving there cannot be a dead faith Now behold him at a losse all resolves into this issue no assurance by the Testimony of the spirit and word of grace unlesse this testimony be received by faith no entry and possession no clearing of the title to the soule no resolution or satisfaction to the conscience till it beleive But then while the soule examines it self whether it have a true lively faith or only a dead faith he dare not admit the tryall of faith by the fruits of it as if it were an indignity to the tree to be knowen by the fruit or to the fire to be knowen by the heat Faith purifieth the h◅art saith the Scripture Faith workes by love Faith shewes it self by works This Antinomian durst not adventure upon this tryall by the Scripture markes of faith yea to avoid this he runnes into a great and dangerous errour that the whole essence of faith is nothing else but the Eccho of the heart answering the voice of the spirit and saying my sinnes are forgiven me as if there were no faith where there is no assurance of the forgivenesse of sinnes and as if faith were quite lost as often and as long as the soule cannot say with assurance my sinnes are forgiven me Again may there not bee a false Eccho in the heart may not a temporary beleever who receaves the word of grace with joy say within himself my sinnes are forgiven me Where is the clearing of the conscience now Is it in that last word where there is receaving or beleeving there cannot be a dead faith But how shall I know that there is indeed a receving and beleving The essence of faith is the receaving of Christ in the word of grace and a ◅esting upon him for righteousnesse and life Now another Antinomian tells us that to receave Christ and his benefites truely doth necessarily include in it these foure particular points 1 To know our lost state by the least sinne our misery without Christ and what need we have of him 2. To see the excellency and worth of Christ and his benefites 3. A taking and having of Christ and his benefites to ones owne self in particular 4. To be filled with great joy and thankfull zeal If these things be so then I am sure many doe imagine they have receaved Christ and his benefites by faith who have not truely and really receaved him so that the soul searching it self in this point whether have I any more then a dead faith or a counterfeit faith dare not acquiesce nor sit down satisfied with that resolution where there is receaving or beleeving there cannot be a dead faith For the soule must still enquire whether is my receaving or beleeving true reall sound lively and such as cannot agree to a dead faith The same Author whom I last cited where he putteth a difference between a counterfeit faith and a true faith he saith that the counterfeit faith neither reneweth nor
profession as being matters of the highest treason against him and the most provoking sinnes in a Church as being also the more deceitfull and secreet poyson honeyed over with plausible pretences and therefore the more needing a discovery If there were no such scandalous and prophane livers in these Churches Then note that Christ will have a great controversie against a Church which hath false Doctrinâ—…s and pernitious Sects in it although there were never a scandalous person more in it There is therefore cause to fast and pray for which Christ makes a matter of controversie against his Churches If we have prayed away Popery Prelacy the old superstitious ceremonies the Malignant Armies c. O let us cry mightily for this also see if wee can pray away Heresies and pernitious Doctrines Sects and Schismes 7. We must turne away from and avoid the fellowship of false Teachers and the spreaders of dangerous Doctrines not only that we may bee stedfast in the truth but that our hearts may be established with grace for there are such reasons given in Scripture for avoiding the company of that kinde of men as highly concerne piety avoid them because they serve not Christ but their owne bellies Rom. 16. 17 18. from such turne away because they are men of corrupt minds supposing gaine to be godlinesse and their disputings breed envy strife railings evil surmisings 1 Tim 6. 4 5. receave them not into your houses who bring not the Doctrine of Christ because such have not God 2 epist. of Iohn vers 9. 10 11. 8. Let no man think that opinions are free more then practises or that a man runnes no hazard of his salvation by erroneous and hereticall opinions Error of judgement as well as wickednesse of practise may bring death and destruction upon the soul Iam 5. 19. 20. 2 Pet 2. 1. and 3. 16. Gal. 2. 21. Hereticks as well as murderers and drunkards are there excluded from the kingdome of heaven 9. If thou wouldest keep thy head from erring bee sure to keep thy heart from erring Psal 95. 10. It is a people that do erre in their heart and they have not known my wayes as thou desirest not to be a backslider in the profession of the true faith be not a backslider in heart Prov. 14. 14. If thou wouldest be preserved from erroneous opinions pray for the mortification of thy corruptions Gal. 5. 20. with 24. 10. If thou wouldest be firme and stable in the truth thou must not onely have grace in the heart but bee established in grace Heb 13. 9. Bee not carryed about with diverse and strange Doctrines for it is a good thing that the heart hee saith not have grace but be established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in grace hee that is not established in the present truth i. e. in the truth of the times proves himself or otherwise makes himself to bee unstable in grace If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he that is no prophane one be yet an unstable one what doth it profite It is plainly intimated to us 1 Pet 5. 8. 9. that such as are not sted fast in the faith doe not resist Sathan but are devoured by him and 2 Pet. 1. 12. The Apostle thinks it not enough that Christians be established in the present truth if they bee not also growing in grace and making sure their calling and election and adding one grace to another wherefore saith he I will not be negligent to put you alwayes in remembrance of these things â—…to wit which belong to the establishing of the heart in grace though yee know them and bee established in the present truth Now that the heart may be established in grace and so also in the truth let us endeavour to walk alwayes as under the eye of God Psal 16. 8. Heb 11. 27. to improve the promises and rest upon Christ for stability of heart 1 Cor 1. 8. for he is our wisdome and sanctification as well as righteousnesse and redemption ibid. vers 30. Let us intertaine the Spirit of grace and not grieve him nor quench him for by the Spirit of the Lord are we upholden stablished strengthened Psal 51. 11 12. Eph. 3. 16 11. When it comes to a time of try all and to the sifting of the whole house of Israel as corne is sifted in a sive Amos 9. 9. they onely are made manifest to be approved in whom there is both sanctification of the Spirit and beliefe of the truth both true piety and sound judgement if either of these be found wanting bee sure the other is wanting too what ever shew there may be to the contrary There is a Text 1 Cor 11. 19. worthy to bee much and often thought upon in these dayes For there must be Heresies or Sects among you that they which are approved may be made manifest among you of which Text moreanone Now then for as much as the Church is sometimes tried by Heresies sometimes by persecutions sometimes by both sometimes by other tentations and for our part we know not what further tryalls we must endure before this work be at an end or before we go off the stage As we desire to hold out in a time of tryall let us hold fast truth and holinesse together and cast away from us whatsoever maketh us to offend whether it be the right eye of an erroneous opinion or the right hand of a sinfull will or the right foot of a carnall affection CHAP. XIII Whether conscionable Christians and such as love the power aud practice of piety can without defiling their conscience or without a destructive wounding of the power of godlinesse embrace and hold the principles of these who call themselves the godly party Or whether they ought not rather to avoid those who doe now Pharisaically and Donatistically appropriat to them selves the name of the godly party as being indeed such who under pretence of Zeal for the power of godlinesse hold diverse ungodly principles LEt no man here stumble in the threshold or bee scandalized at the case I put I intend nothing either against piety or truely pious persons but to vindicat both from those principles of impiety which some maintaine and adhere unto under colour of piety The Arrians Ebionites and Socinians in Poland have pretended to bee the godly party there in so much that Faustus Socinus wrote a book entituled thus That the men of the kingdome of Poland and the great Dutchy of Lithuania commonly called Evangelicks who were studious of solid piety ought altogether to adjoyne themselves to the Assembly of those who in the same places are falsely and undescrvedly called Arrians and Ebionites There is as little truth in that pretence which diverse Sectaries now make to the way of godlinesse observe but these principles of theirs 1. That none ought to be punished for Preaching Printing or maintaining any error in Faith or Religion except it be contrary to the very light of nature Hence
it will follow that none is to be punished for Preaching or publishing these errors That the Scripture is not the word of God That Jesus Christ was an impostor or deceaver for the light of nature will never serve to confute these or such like errors concerning the Scriptures the truths concerning them being wholly supernaturall Mr. I Goodwin in his Hagiomastix sect 58. holds that he who will hold that there is no Christ is not so pernicious nor punishable as that man who lives as if there were no Christ and one of his reasons is this because saith he the sinnes mentioned adultery theft c. are clearly and at first sight against the light and law of nature but the denyall of the being of such a person as Christ who is both God and man is not contrary to any law or principle in nature I desire that the reader may here observe the words of Mr. Burroughes in the Epistle dedicatorie of his Sermon preached before the house of Peers Novemb 26. 1645. For connivence at blasphemies or damnable Heresies God forbid any should open his mouth these who are guilty herein against the light of nature should be taken off from the face of the earth and such as aâ—…e guilty against supernaturall light are to be refrained and kept from the society of men that they infect not others The latter part of that which he saith I accept and I would to God that so much were put in execution But why no other Hereticks or blasphemers should be taken off from the face of the earth but those onely who are guilty against the light of nature I finde no reason brought for it and I doe not understand how it comes to passe that any who look so much forward to new lights should herein fall so farre backwark as to the light of nature or that those who decline the light of nature in matter of Church government subordination appeals and the like should nothwithstanding in matters of faith which are much more sublime appeal to the light of nature There is need of some Oedipus here 2. That in controversies or questions of Religion we must not argue from the old Testament but from the new Hence are these exclamations against old Testament Spirits c. which might indeed beseem the Manichees who denyed and acknowledged not the old Testament But to bee heard in a reformed Church among those who acknowledge the old Testament to be the word of God as well as the new 't is most strange Our orthodox protestant writers condemne as well the Anabaptists who reject and sâ—…orne at arguments brought against them from the old Testament as the Manichees who did repudiat the old Testament as having proceeded from an evill God See P Martyr in 1 Cor. 10. 12. Aret proble theol loc 56. By this principle they shall not hold it contrary to the will of God under the new Testament that a man marry his fathers brothers wife this not being forbidden in the new Testament but in the old Some indeed of this time have maintained that it is not unlawfull to us to marry within these degrees which are forbidden Lev 18. See Mr. Edwards in the third part of Gangraena pag 3. These hold 't is onely forbidden to commit fornication with such as are within these degrees not being married as if 〈◊〉 were not unlawfull to commit fornication with any be they never so farre without these degrees By the same principle which rejecteth old Testament proofs they must deny the duty of children under the new Testament to marry with their parents consent and this is one of the foule errors of some Sectaries now adayes that though consent of parents unto childrens marriage was commanded under the law to them that lived then yet because that was but a ceremonie 't is now lawfull to marry without their consent because we live under the Gospell See that same third part of Gangraena pag 14. By the same principle they must deny that an oath be it never so just and necessary may be imposed by authority Or that the Magistrat ought to put to death a blasphemer an incestuous person an adulterer a Witch or the like the Scripturall warrants which make these crimes capitall being in the old not in the new Testament Saith not the Apostle 2 Tim 3. 16. all Scripture and consequently the lawfull examples and laâ—…dable presidents of the old Testament is given by in spiration of God and is profitable for Doctrine for reproof for correction for instruction in righteousnesse Rom. 15. 4. Whatsoever things were written aforetime were written for our learning Is not our justification by faith proved by the example of Abrahams justification by faith Rom 4. Doth not Christ himself defend his Disciples there plucking the ears of corne upon the Sabbath day by the example of Davids eating the shew bread and by the example of the Priests killing of sacrifices upon the Sabbath day Matth 12. Yea those that most cry out against proofs from examples of the old Testament are as ready as others to borrow proofs from thence when they think to serve their turne thereby which Aretius probl theol loc 56. instanceth in the Anabaptists who would not admit proofs from examples of the old Testament yet many of them justified the Bowrs bloudy warre by the example of the Israelits rising against Pharaoh 3. That if Sectaries and Heretickes make a breach of peace disturbe the State or doe evill against the Common-wealth in civil things then the Magistrate may punish and suppresse them But Sectaries and Heretickes who are otherwise peaceable in the State and subject to the Lawes and lawfull power of the civil Magistrate ought to be tollerated and forborne This is their Kodesh hakkodashim their holy of holies indeed their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the compassionat Samaritan pag 10 Iohn the Baptist pag 57 The bloudy Tenent Chap 52. M. S to A. S. pag 53. 54. The ancient bounds Chap 1. See now how farre this principle will reach A man may deny and cry down the word of God Sacraments Ordinances all the Fundamentals of faith all Religious Worship One may have leave to plead no Church no Minister no Ordinances yea to blaspheme Jesus Christ and God himself and yet to escape the hand of the Magistrate as being no troubler of the State This I gather from Mr. Williams himself in his bloudy Tenent Chap. 6. where hee distinguisheth between the spirituall and the civill peace and cleares in the instance of Ephesus Nâ—…w suppose saith he that God remove the candlestick from Ephesus yea though the whole worship of the city of Ephesus should be altered Yet if men be true and honestly ingenuous to city Covenants Combinations and principles all this might be without the least impeachment or infringment of the peace of the city of Ephesus So that by their principles if the city of London were turning peaceably to Mahumetanisme or Paganisme the Parliament ought