2. 8. 1 Ioh 2. 23. 2 Epis vers 9. or holy Ghost Ioh 14. 17. Thirdly as the infection of sinne spreadeth it self throughout the whole soule and all the faculties and powers thereof so doth the worke of the Spirit of God Wee finde light and holinesse 1 Pet. 2. 9. joyned together like the Vrim and Thummim See also 1 Thes 5. 23. here is both Soul and Spirit sanctified which two are plainly distinguished Heb. 4. 12. The word of God is so quick and powerfull as that it pierceth even to the dividing asunder of the Soul and Spirit if either the intellectuals be not sound or if the vitals and animals bee not right the word will finde it out A well meaning pious soul a good heart and affection which perhaps a person may sit down satisfied with will not excuse a corrupt minde an erroneous spirit neither will a sound and orthodox judgement excuse a corrupt heart and inordinat affections Aristotle himself could distinguish Art and knowledge from vertue because the most excellent intellectuals cannot make a man so much as morally vertuous without the practise and exercise of vertue Both soul and spirit both the inferior and superior part of the soule must be sanctified Reason is as the helme the affections as the sailes let the helme bee stirred never so right if the winde either blow not at all or blow crosse in the sailes the ship makes no speed in her way let the winde blow never so faire and fill all the sailes yet if the helme be off ' its hingers or be not rightly stirred the ship may quickly run upon a rock or run a shore where 't is not saife so he that hath a sound judgement without good affections cannot move heaven ward He that hath good affections without a sound judgement will make more haste than good speed Reason is as the rider affections as a nimble horse a man is but in an ill taking if either this rider mistake his way or the horse run away with him out of the way having no raines to governe him or if the horse be lame and cannot ride Fourthly consider what the Apostle saith 2 Tim. 3. 16. 17. He tels us of foure ends and uses of Scripture the first two are commonly referred to doctrinals the last two to practicalls the Scripture is profitable for Doctrine for reproof for correction for instruction in righteousnesse that the man of God may bee perfect throughly furnished unto ali good works If any of these be wanting a Christian is not perfect so much as in the perfection of parts He is but halfe a Christian who is an orthodox beleever if he be not practicall also and he is but halfe a Christian who is practicall if he bee not an orthodox beleever These ends of Scripture do not consist nor stand sure one without another Fifthly to bee led into all truth and preserved from error is a work of the spirit of truth and this spirit of the truth is the Comforter and the spirit of sanctification which spirit the Mediator prayeth the Father to give unto those that are his Ioh 14. 16 17. and 16. 13 14. 1 Ioh 2. 27. no promise of being led into all truth but to those that receave the anoynting of the holy Ghost Isa. 54. 13 Psal 25. 12. Sixthly by how much a man falls from the truth by so much he falls from grace and by how much a man falls from grace by so much he falls from the truth for stability in the statâ—… of grace dependeth in a manner upon stability in the truth for proof whereof mark three Ifs Christs Ioh. 8. 31. Pauls Col 1. 23. Iohnes 1 Ioh. 2. 34. Again stability in the truth dependeth upon stability in grace For proof whereof marke a fourth If 1 Ioh. 2. 19. These Scripturall Ifs have much in them and should make us very cautious and headfull that we do not so farre deceave our selves as to divide what God hath joyned together a sound head and a sound heart Chrysostome exhorteth his hearers to joyn Christian vertues and purity of doctrines together for saith he it profiteth us nothing to be orthodox if the life be vitiated as upon the other part a uncorrupt life profiteth nothing without soundnesse of faith licentiousnesse of judgement in Doctrines will certainly introduce licentiousnesse of heart and life in practicalls Arminius himself although many of his followers have cryed up Septicisme in Religion could say that different doctrines produce in a people a dubitation or hesitation concerning Religion that this doubting of the truth produceth despairing to finde the truth and thence followes Atheisme and Epicurisme yet when Heresies and false Doctrines introduce Atheisme Epicurisme they do but discover those roots of bitternes which were before in the heart Therefore as Christ tells those Jews that beleeved on him if they continue not in his word they are not his disciples indeed Ioh 8. 31. so the Apostle Iohâ—… gives this reason why Simon Magâ—…s Hymeneus Alexander Philetus Meâ—…ander Carpocrates Basilides Ebion Cerinthus and such like went out and separated from the Church and from the profession of the truth because saith he they were not of us meaning in respect of lively faith true grace and regeneration therefore they went out from us 1 Ioh 2. 19. which Text in Iohn Hierome in the close of his first book upon Ieremiah applyes to Hereticks in this respect when they fall away openly they doe but shew those very idols of their hearts which in their in ward parts they worshipped before I will adde a seventh reason look how the Scripture distinguisheth the Elect from those who are of an ungodly life in the same manner it distinguisheth them who are of an erroneous beleif 1 Cor 11. 19 the Apostle 2 Thes 2. 10 11. tells us that these who perish beleeve a lie i. e. an error pretending to be a truth but vers 13. he gives thanks for the beleeving Thessalonians because God had chosen them to saâ—…vation through sanctification of the spirit and beleif of the truth so that they who beleeve not the truth are no more elected then the unsâ—…nctified Our Saviour Mat 24. 24. intimateth that it is impossible that the Elect should be deceaved by false prophets that is in the same sense as he that is borne of God doth not commit sin 1 Ioh 3. 9. Christ characterizeth his true disciples and distinguisheth them from others not onely by obedience and a good life Mat 7. 17. 24. and 25. 35. Ioh 13. 35. but also by light in the eye of the understanding Matth 6. 22. 23. with Ephes 1. 17. 18. by continuing in his word Ioh 8. 31. by knowing his voice and fleeing from a stranger Ioh 10. 4. 5. I hope I have aboundantly proved what I undertook and so I conclude that he said right who compared truth to the teacher holinesse and righteousnesse to the ruling Elders I adde where Heresie is the teacher
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
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
changeth the heart it maketh not a new man but leaveth him in the vanity of his former opinion and conversation Whence I infâ—…r that he who wil throughly rightly examine himself in this particular have I true faith yea or no Must needs before he have a solid resolution be put upon this further inquiry is there any heart-renewing or heart-changing work in me or am I still in the vanity of my former opinion and conversation yea or no I shall now after all this appeall to any tender conscience which is sadly and seriously searching it self whether it be in the faith whether Christ be in the soul and the soul in Christ let any poor wearied soul which is longing and seeking after rest refreshment ease peace comfort and assurance judge and say whether it can possibly or dare sit down satisfied with the Antinomian way of assurance before largely declared which yet hath been held foorth by those of that stamp as the only way to satisfie and assure the conscience and to put an end to all objections I begin to hear as it were sounding in mine ears the sad lamentation of a poor soule which hath gone along with their way of comfort and assurance and hath followed it to the utmost as far as it will go Oh saith the soul I have applyed my self to search and find out and to be clearly resolved in this great and tender point whether I bee in Christ or not whether I have passed from death to life from the state of nature into the state of grace or not whether I be acquit from the curse and condemnation of the Law and my sins pardoned or not when O when shall I be truly clearly and certainly resolved in this thing T is as darknesse and death to me to be unresolved and unsatisfied in it I refused to be comforted without this comfort Is id go to now and prove see this Antinomian way and when I had proved it I communed with mine own heart and my spirit made diligent search Then said I of it thou art madnesse and folly Their doctrine pretendeth to drop as the honey comb yet at the last it byteth like a serpent and stingeth like an Adder I find their words at first to be soft as oyle and butter yet I find them at last as swords and spears to my perplexed heart I am forbidden to try my spirituall condition or to seek after assurance of my interest in Christ by any mark or fruit of sanctification be it sincerity of heart hatred of sin love to the Brethren or be what it will be I am told it is unsafe and dangerous for me to adventure upon any such marks I do not mean as causes conditions or any way instrumentall in my justification for in that consideration I have ever disclaimed my graces nay I do not mean of any comfort or assurance by my sanctification otherwise then as it flowes from Christ who is made unto me of God sanctification al 's well as righteousnes But I am told by these Antinomians that even in the point of consolation and assurance t is not safe for me to reason and conclud from the fruit to the tree from the light to the sun from the heat to the fire from the effect to the cause I love the brethren with true and unfeigned love therefore I have passed from death to life They say I dare not I cannot have any true comfort or assurance grounded upon this or any such mark They promised me a shorter an easier a surer a sweeter way to come by the assurance which I so much long after They put me upon the revealing evidence or Testimony of the holy Ghost which I know indeed to be so necessary that without it all my marks will leave me in the dark But as they open and explain it unto me I must not try by the written word whether the voice or Testimony that speaks in my heart be indeed the voice of the Spirit of the Lord yet they themselves tell me that every voice in man which speaketh peace to him and speaketh not according to the word of grace is a spirit of delusion Again they tel me this Testimony of the Spirit of the Lord will put an end to all objections and is that beyond which there must be no inquiry yet by and by they tell mee there must there must be more then this there must be a receiving evidence of faith and till I believe I do not possesse Christ or his benefits neither can sit down satisfied and assured Oh then said I how shall I know that I have true faith Shall I try faith by the fruits of faith No say they by no means but try it by the eccho in the heart which answers the voice of the spirit as face answers to face in water But what if there be no such Eccho in my heart What if I cannot say with assurance my sins are forgiven me must I then conclude I have no faith And what if there be such an Eccho in mine heart how shall I know whether it be the voice of a true faith or whether it be a delusion Hath every one a true faith whose heart suggesteth and singeth my sins are forgiven me But where there is a receiving and believing said they there cannot be a dead faith Alas said I they leave me where I was How shall I know whether there be a believing or receiving Doe not themselves tell me there is a great difference between a true faith and a counterfeit faith are not these miserable comforteâ—…s who tell mee that true faith hath fruits and yet will not give me leave to try it by its fruits They teach me that Iustification is like the fire so that he that is not Zealous in holynes and righteousnes by Sanctification t is to be feared that he never had the fire of Iustification Another of them sâ—…ith doth not love manifested as truly and infallibly kindle love again a fire kindleth fire Sure then if I doe not love God and his children the Eccho in my heart which saith my sinnes are forgiven me is but a delusion Oh how have these men been charming and cheating me out of the right way They have unsetled mee and frighted me out of all my marks of grace or fruits of faith and when they have promised me a clear resolution behold they leave me much more unsatisfied They have deceived me and I was deceived When all comes to all in their way I must either conclude which I dare not that I have true faith because my heart suggesteth and saith my sins are forgiven mee without any tryall of faith by the fruits thereof or otherwise I am left in a labyrinth believe I must and they will allow me no markes to know whether I believe or not Wherefore I will not come into their secret I will come out of their paths which lead downe to the Chambers of death I
proves it ibid. CAP. XIX That there was among the Iews a jurisdiction and government Ecclesiasticall distinct from the civill pag. 231. The Jews had Ecclesiasticall Elders or Church governours which proves the point ibid. Even under the Roman Emperour they had their Presbyteri and Arcbisynagogi It s proved out of Mr. Selden that their Elders received a judiciall degree and were not civil Magistrats ibid. 232. The Jewish ordination of Elders with imposition of hands proves it also pag. 233. 234. A third argument is taken fâ—…om the Synagâ—…ga Magna pag. 235. The Hebrews triple Crown proves it ibid. The Jews exercised Ecclesiastical discipline since their dispersion which is a fifth reason pag. 236. 237. CAP. XX. That necessary consequences from the written word of God do sufficiently and strongly prove the consequent or conclusion if Hereticall to be a certain divine Truth which ought to be believed and if practicall to be a necessary dutie which we are obliged unto jure divino pag 238 The assertion is cleared by some premisses ibid Humane reason drawing the consequence is not the ground of our beliefe pa. 239. There is a difference between corrupt and renewed Reason ibid. Two sorts of consequences distinguished pag. 240 The Assertion is proved First by the example of Christ and his Apostles ibid. In the old Testament as well as in the new some necessary things were left to be drawn by necessary consequence from the Law of Moses pag. 241. Two sorts of necessary consequences from the Law a sortiori and a pari pag. ibid 242 A third reason from the infinite wisedome of God who must foresee all things that followes upon his words pag. 243. Diverse absurdities will follow if this truth be not admitted pag. 244. These who most cry down this assertion yet themselves can bring no other but consequentiall proffes to proove their tenents pag. 245. If this be denied we deny to the great God what is granted to the litle Gods or Magistrats ibid. CAP. XXI Of an assurance of an interest in Christ by the marks or 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 be any wel grounded assurance without marks of grace pag. 246. Three Cautions for right understanding the question that is Marks are not to be separated either from the free grace or from Christ or from the spirit ibid. It s a sure way to seek after assurance of our interest in Jesus by the marks of Sanctification proved by five reasons p. 247. 248 A twofold certainty of the mind distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a twofold uncertainty opposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 249. 250 The evidence of marks gives the first kinde of certainty the testimony of the spirit gives the second ibid. This is illustrat by a simile of believing the Scriptures p. ibid. 251. And by another of the disciples going to Emmaâ—…s ibid. The assurance of Justification is virtually done in a Syllogistical way 252 The spirit works the firme belief of the proposition a twofold testimony concurre to the assumption pag. 252. None should divide these testimonies they are joyned in three Texts of scripture pag. 253. D. Crisps objection against assurance from the love of the Brethren propounded pag. 254 For answer three things are demonstrat ibid. This objection militateth as much against their own interpretatioÌ„ p. 255. The Antinomian way of setling assurance is an inextricable labyrinth pag. 256. The testimony of the spirit must be an evidence according to the word of God pag. 257. 258. Wee say the evidence of marks is privative they say it is at most cumulative pag 259. The spirit of God is a spirit of Revelation but not beside or contrary to the Word ibid. Another objection of Crispe removed pag. 260. 261. How the spirit and word concurre to this assurance ibid. The word is more sure nor any voice within or without pag. 262. Crispe his way of assurance by the testimony of the spirit received by faith resuted pag. 263 264. He grosly mistakes faith ibid. Mr. Eton brought against him pag. 265. A sad lamentation of a poor soul holding foorth what miserable comforters these antinomians are pag. 266 267 268. The love of the Brethren is a sure and clear mark of one being past from death to life ibid Four things observed touching the Brethren pag. 269. It s not necessar to have a infallible knowledge of their regeneration 270 How far particular saints may be known by their fruits pag. 271. Antinomians expone 1 Cor 13. legally pag. 272 5. Marks and tokens of true and sincere love of the brethren p. 273 274 No marks hâ—…eraway without some mixture of contrary corruption p. 275 There is alwayes bellum though not alwayes proelium between the flesh and the spirit pag. 276. CAP. XXII Of the true real and safe grounds of incouragement to believe in Iesus Christ Or Upon what warrands a sinner may adventure to rest and rely upon Christ for Salvation pag 277. To say Christ died for all men conditionally is not the way to ease troubled consciences pag. ibid 278 The true and saâ—…e grounds of incouragement to believe in Christ are First Christ his alsufficiency pag. 279. It s a great part of true faith to believe Christ is able to save to the uttermost ibid. 2. Christs intention to die for all men 1. all sorts of sins or sinners of any kinde pag. 280. All men exponed ibid. To pray for all men and to pray in every place exponed pag. 281. 282. Every man Heb. 9. â—… hath the same sense pag 283. All men can only be all men who are in Christ. ibid 284 The whole world 2 Ioh. 2 2. exponed ibid. 285. The world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ioh. 3. 16. is no larger nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 3 Iesus Christ hath died for expiation of all forts and all manner of sins pag. 286. The sin against the holy Ghost only excepted what it is ibid How a blasphemer against the holy Ghost may repent pag 287. 4 Christ receives all who come unto him and excluds none but such as by their unbelief excludes themselves pag. 288. CHAP. I. That the Ministery is a perpetuall Ordinance of Christ in the Church and that Ministers are to bee received as the Embassadours of Christ now aswell as in the Primitive times THat which hath long lurked in the hearts of many Atheists is now professed and argued for by that sierce furious Erastiane whose book was published the last year at Franeker He cryes out that the world is abused with that notion of a pretended sacred ministerial calling that though the Apostles and others who first preached the Gospel were indeed sent and set apart for that holy calling which was also confirmed by signes and miracles 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
full and perfect discovery who are approved who not is reserved to the great and last day and there is no company Assembly nor visible Church in this world without a mixture of Hypocrites yet surely the word of the Lord hath been and shall be so far fulfilled that in a great measure and according to the knowledge which the church can have of her members in this life there is in times of Heresies and Schismes a discovery made who are the approved Ones who not 2. We must remember t is not the scope of this Text to give us a note of distinction between these who are approved and all counterfits or unapproved Christians but between these who are approved and these who are the fomenters or followers of Heresies Thus they who are indeed approved of God continue in the truth of Christ grounded and setled and stand fast in the faith and contend for it and this is one of the characters found in all such as are approved And thus far saith Augustine are Hereticks profitable to the Church for by their meanes those who are approved of God and spiritual men are stirred up to vindicat open and hold foorth the truth whereby they become more manifest then otherwise they could have been Upon the other part who ever turne away from the truth and from the Doctrine of Christ and turne aside after Heresies do thereby infalliblely declare themselves to be unapproved whatsoever profession or shew of holine â—…e they have Whatsoever become of the white mark of these who are approved which also holds true as I have explained it most certainly this black mark cannot fail upon the other side and he who supposeth any person who is of a Hereticall belief and faction to be holy spirituall mortified and approved or one that walketh in the spirit and not in the flesh doth but suppose that which is impossible And I do not doubt but God is by the Heresies and Schismes of these times making a discovery of many unapproved unmortified Professors who pretended to Piety So that I may transferre to our time what Chrysostome observed of his owne lib. 1 ad eos qui scandaliâ—…ati sunt cap. 19. How many are there clothed with a shadow and shew of godlinesse how many who have a counterfit meeknesse how many who were thought to be some great Ones and they were not so have been in this time when so many fall off and make defection quickly manifested and their Hypocrisie detected they have appeared what they were not what they feigned themselves and most falsly pretend to be Neither is this a small matter but very much for the profite and edification of these that will observe it even to know distinguishingly these who are clothed in sheeps clothing not to reckon promiscuously those Woolves so hid among the true sheep For this time is become a fornace discovering the false Copper coyne melting the lead burning up the Chaffe making more manifest the precious Mettals This also Paul signified when he said For there must be also Heresies that they who are approved may be made manifest among you Vincentius Lirinensis doth also record to this purpose that when almost the whole world was infected with the Arrian Heresie some being compelled to it others cheated into it yet every true lover and worshipper of Christ was preserved pure from it CHAP. X. Of new Lights and how to keep off from splitting either upon the Charybdis of pertinacy and tenaciousnesse or upon the Scylla of Levity Wavering and Scepticisme T Is pleaded by some who pretend to more tendernesse of conscience then others that to establish by the Law of the Land a Confession of Faith or a Directory of the worship of God and of the Government of the Church and to appoint penalties or punishments upon such as maintaine the contrary Doctrines or practises is to hold out and shut the doore upon new Light That as the State and Church hath discovered the evill of diverse things which were sometime approved and strengthned by the Law of the Land so there may be afterwards a discovery made by the light of Experience and a further search of the Scripture to make manifest the falshood of those Doctrines which are now received as true and the evil of that Government and way which is now imbraced as good for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For satisfaction in this difficulty First of all I do not deny but most willingly yeeld yea assert as a necessary truth that as our knowledge at its best in this world is imperfect for we know but in part so it ought to be our desire and endeavour to grow in the knowledge of the minde of Christ to follow on to know the Lord to seek after more and more light for the path of the Iust is as the shyning light that shineth more and more unto the perfect day Prov. 4. 18. Secondly I acknowledge that this imperfection of our knowledge is not only in degrees but in parts that is we may know afterwards not only more of that good or evill or truth or error of which we knew somewhat before but we may happily come to know the evill of that whereof we knew no evill before or the good of that in which we knew no good before so may we come to know diverse truths which before we knew not Thirdly I acknowledge there is not only this imperfection but oft times a great mistake misunderstanding error and unsoundnesse in the judgement of Christian persons or Churches so that godly men and true Churches may come to know that to be evil which they sometime thought good and that to be false which sometime they thought true or contrariwise Which experience hath taught and may teach again Fourthly I confesse it is no shame for an Augustine to writ a Book of Retractations It is the duty not only of particular Christians but of reforming yea reformed yea the best reformed Churhes whensoever any error in their doctrine or any evill in their Government or forme of worship shall be demonstrated to them from the word of God although it were by one single person and one perhaps of no great reputation for parts or learning like Paphnuâ—…ius among the many learned Bishops in the counsell of Nice to take in and not to shut out further light to imbrace the will of Christ held foorth unto them and to amend what is amisse being discovered unto them Fifthly I also believe that towards the evening of the world there shall be more light and knowledge shall be increased Dan 12. 4. and many hid things in Scripture better understood when the Jewes shall be brought home and the Spirit of grace and illumination more aboundantly powred foorth We have great cause to long and pray for the conversion of the Jewes surely we shall be much the better of them But on the other hand the greatest deceits and depths of Sathan have been brought into the
the Sonne of God shall not perish but have life everlasting But I beleeve on the Sonne of God Therefore c. Whoever judge themselves shall not be judged of the Lord. But I judge my self Therefore c. Whoever loveth the Brethren hath passed from death to life But I love the Brethren Therefore c. In these or the like proofes 't is the Spirit of grace which gives us the right understanding and firme beliefe of the proposition As for the assumption which hath in it the evidence of graces 't is made good by a twofold testimony the testimony of our consciences 2 Cor 1. 12. 1 Iohn 3 19. 20 21. and the testimonie of the Spirit it selfe bearing witnesse together with our consciences And although both propositions be made good yet we are so slow of heart to beleeve that we cannot without the speciall help of the Comforter the holy Ghost freely boldly joyfully and with a firme perswasion inferre the conclusion as a most certain truth So that in the businesse of assurance and full perswasion the evidence of graces and the testimony of the Spirit are two concurrent couses or helps both of them necessary without the evidence of graces 't is not a safe nor a well grounded assurance without the testimony of the Spirit t is not a plerophory or full assurance There were two evidences of purchase in use among the Jewes one sealed another open Ier 32. 11. Which custome Hierome saith was continued till his time The evidence of the Spirit is like that which was sealed the evidence of markes like that which was open Therefore let no man divide the things which God hath joyned together See them joyned in three Texts of Scripture Rom 8. 16. neither our spirit alone nor the spirit of the Lord alone beareth witnesse that we are the Children of God but both these together beare witnesse of this thing The spirit it self beareth witnesse with our spirit 1 Cor 2. 10. 12. we read that the spirit revealeth unto us and makes us to know the things which are freâ—…ly given to us of God But withall vers 13. there is a comparing spirituall things with spirituall and so among other things compared together there is a comparing of spirituall markes with a spirituall state of spirituall fruit with a spirituall tree c. 1 Iohn 5. 6. the spirits witnessing is joyned with the witnessing of the water and blood that is with the evidence of grace the evidence of justification and a pacified conscience sprinkled with the blood of Christ and purged from the guilt of sinne also the evidence of sanctification and a pure conscience purged from the inherent filth and staine of corruption the former of these is the testimony of the blood the latter is the testimony of the water and both these not enough as to the point of assurance without the testimony of the spirit nor it enough without them In the next place let us take a tryall of this way of assurance so far as concerneth the evidence of graces so much opposed by the Antinomians Let us take that notable evidence 1 Iohn 3. 14. And now heare the Antinomian Objections against this assurance from the evidence of love to the Brethren 'T is objected that a soule must be exceedingly puzled with this marke of love to the brethren before it can clear the case that it belongs to Christ for if you will try your selfe by this marke you must know first what it is to love the brethren secondly that they are the brethren whom you love The nature of love is described 1 Cor 13. 4 5 6 7. Charity or love suffereth long and is kinde Charity envieth not Charity vaunteth not it selfe is not puffed up doeth not behave it selfe unseemly seeketh not her own is not easily provoked thinketh no evill rejoyceth not in iniquity but rejoyceth in the truth beareth all things beleeveth all things hopeth all things endureth all things Come now and bring your hearts to these particulars in your examination Is there no envying in mee at all towards the Brethren Is there no thinking evill of any of the Brethren Is there no seeking my selfe or my owne good in my love to them Is there a bearing all things for their sakes Is there no being puffed up or vaunting above the brethren Is there no thinking better of my selfe then of them So that a soul must attaine to a mighty high measure of sanctification and victory over a mans self before it can reach to this to say I love the Brethren But suppose you finde all this love in your selves doe you know they are the brethren you love you know the brother-hood consiâ—…s in being united unto Christ that is an invisible thing none can know it but God onely no man can say such a one is a brother And if you say though I am not certaine that he is a Brother yet I love him under the notion of a brother to this it is replyed Take all the Sects in the world they will love their owne Sects as Brethren And after a description of the Antinomians 't is added These are the Brethren do you love these men Oh there are many that goe by signes and markes that cannot endure the Brethren they goe with them under the name of Libertines I have now the objection before me as full and strong as one of the best gifted Antinomians of this age could make it For answer whereunto I will demonstrate these three things 1. That this objection destroyes as much and more their own exposition of this Text in 1 Ioh. 3. 14 That the Antinomian way of removing scruples and doubts of conscience and setling a soule in peace and assurance is a most inextricable Labyrinth and layeth knots faster upon the conscience in stead of loosing them 3. That this way of assurance by the marke of love to the brethren is a sure and safe way and hath no such inextricablenesse in it as is here objected First I say their objection militateth as strongly yea much more strongly against their own interpretation of my Text For the same Antinomian in that same Sermon and others of that way understand the scope of this Text to be for comforting the brethren against the difesteem the world had of them the world hates them vers 13. But we know saith he that we are translated from death to life because we love the â—…rethren that is whatever the world judgeth of us we perceive and know one another by this mark that we love the Brethren In short they say this seemes rather to be a marke how my brother may know me then that by which I should know my self Which interpretation how ill grounded it is and how inconsistent with vers 18 19 20 21. who seeth not Only I now observe that they cast down what themselves build For if I cannot know my self by the inside of love much lesse can my brother know me by the out side of
Prophets If not upon those Scriptures which are applyed by some to the prophesying Brethren or gifted Church-members 8. There are but three senses of the word Prophesying which I can finde any where else in the new Testament 1. For such prophesying as is competent to all converted and gifted persons when they are filled with a spirit of illumination and speak with other tongues as the spirit gives them utterance In which sense Ioel foretold that daughters as well as sonnes hand maids as well as men-servants young and old should prophesie Acts 2. 17 18. Which was accordingly fulfilled upon the day of Penticost for Acts 1. 14. and 2. 1. 4. This Spirit of Prophesie was powred out upon all the Disciples men and women 2. For such prophesying â—…s is the preaching of ordinary Ministers although I know no Text where without any controversie the word is used for the ordinary Ministeriall preaching Yet I understand the word to bee used in this sence though by allusion onely where of before Revel 11. 3. And I will give power unto my two witnesses and they shall prophesie a thousand two hundreth and threescore dayes cloathed in sackcloath 3. For extraordinary prophesying from immediate and miraculous inspiration in which sence it is often used in the new Testament as I shall shew anone But a fourth sense viz. The prophesying of gifted Brethren not sisters out of office and that publickly and by an ordinary gift I can finde no where and if we goe either higher or lower then the ordinary Pastorall preaching women as well as men might prophesie in the Scripture language Prophetesses as well as Prophets 9. The Apostle plainly distinguisheth Prophesie both from the word of knowledge and from the word of wisdom 1 Cor. 12. 8. 9. 10 For to one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit to another prophesie now what is that gift and manifestation of the Spirit which is supposed to be given to gifted and prophesying-members must it not fall under that enumeration 1 Cor 12. 7 8 9 10 11. Is it then the interpretation oâ—… opening of Scripture that is the Teachers part the word of knowledge Is it both to interpreâ—… and apply Scripture that is the pastors part the word of wisdome Is it to prophesie that is more nor either the word of 〈◊〉 or the word of wisdome and is therefored 〈◊〉 from both 10. In that Text last cited prophesie is mentioned not only as a gift by which the Spirit worketh for the profite and edification of the Church but as a Ministery function and adâ—…inistration in the Church for veâ—…s 4. 5 6. The Apostle teacheth us that there are diversitiâ—…s 1 Of gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Of administrations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Of operations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thereafter in reference to all these three he addeth the enumeration of the particulars ver 8. 9 10. In a Prophet hterefore there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministerium as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently used in the new Testament for the Ministery not onely of ruling Elders and Deacons Rom 12. 7. of Pastors and Teachers yea of Evangelists and Apostles Ephes 4. 12. Col 4. 17. 2 Tim 4. 5. 11. Acts 1. 17. 25. and 12. 25. and 20. 24. and 2â—… 19. Rom. 11. 13. 2 Cor 4. 1. and 5. 18. and 6. 3. and 9. 1. and else where the English translators in these places render it sometimes Ministerie sometimes Office sometimes indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in the new Testament for any Ministring to the necessities of the poore Saints by charity and almes But no body that I know doth imagine or can imagine that this is the sense of the word 1 Cor 12. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore I conclude that the Prophets in these primitive times had an office or Ministery in the Church 11. The word Prophesying is often used in the new Testament for that which is extraordinary and by Revelation Mat. 26. 68. Rev 1. 3. Acts 21. 9. Luke 1. 67. Revel 22. 10. 19. Revel 10. 11. Mark 7. 6. 1 Peter 1. 10. Jud 14. John Baptist is called a Prophet Luke 1. 76. and 7. 28. Matth 21. 26. and 14. 5. Christ himselfe is called a Prophet Matth. 13. 57. Luke 7. 16 and 24. 19. John 4. 19. and 9. 17. Elymas the Sorcerer is called a false Prophet Acts. 13. 6. Prophesying in the name of Christ is joyned with other miraculous gifts Mat 7. 22. Many will say to me in that day Lord have we not prophesied in thy name and in thy name have cast out devils and in thy name done many wonderfull workes Acts 19. 6. and when Paul laid his hands on them the holy Ghost came on them and they spake with tongues and prophesied In this sence is the word used when 't is said that Cajaphas prophesied John 11. 51. the same word is used for propheticall prediction 1 Tim 1. 18. according to the prophesies which went before on the Rev. 2. 22. Jezebel did call her selfe a Prophetesse 12 Prophecy as Paul speakes of it is so farre from being a common priviledge of gifted Saints out of office that it is one of the speciall and rarest gifts which the Apostles themselves had or could have 1 Cor. 13. 2. And though I have the gift of prophesie and understand all mysteries and all knowledge which stands there between the gift of tongues and the faith of miracles again 1 Cor 14. 16. Now brethren if I come unto you speaking with tongues what shall I prosite you except I shall speak unto you either by Revelation or by knowledge or by Prophesying or by Doctrine The first two Revelation and knowledge are immanent in the Apostle The other two Prophesying and Doctrine are transient from the Apostle to the Church What shall my gift of tongues profite you saith he or how shall you be edified or satisfied thereby unlesse either I utter some Revelation unto you by Prophesying or utter my knowledge unto you by Doctrine so distinguishing Prophesying from Doctrine as greater then it because Prophesying proceeds from Revelation Doctrine from knowledge in him that teacheth 13. I have yet another reason which I think will be a hard knot to our dissenting Brethren the Apostle compareth in that 14. Chap the gifts of tongues and the gifts of prophesie He commendeth both as desirable vers 1. and wisheth to them all both these gifts vers 6. but rather prophesie as comparatively the better for edifying the Church Et magis minus non variant speciem There are both good and desirable gifts of the Spirit given to profite withall 1 Cor. 12. 7 10 11. The Apostle also alloweth as many to speak with tongues in
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
a reluctation of conscience and a conflict of the spirit against the flesh which Pareus upon 1 Kings 22. doth well collect from his desire of enquiring at the word of the Lord that hee might have occasion to come off how much more will God bee angry with such as go on with an high hand in this trespasse casting his word behind them and hating to bee reformed If it be further objected that we are not able without such confederacies and help to prosecute a great war alone This also the holy Ghost hath before hand answered in the example of Ahaz his confederacy with the King of Assyria for he had a great warre to manage both against the Syrians and against the King of Israel 2 Kings 16. 7. also against the Edomites and Philistims 2 Chron 28. 16 17 18. yet although he had so much to do this could not excuse the confederacy with the Assyrian he should have trusted to God and not used unlawfull means God can save by few as well as by many yea sometimes God thinks not fit to save by many Iud. 7. It shall not be the strength of battell to have unlawfull confederats but rather to want them Exod. 23. 22. If it be said it is dangerous to provoke and incense many wicked men by casting them off This is plainly answered from the example of Amaziah and the 100000. men of Israel with him of which before If furthermore objection bee made that he must be gentle and patient towards all and in meeknesse instruct those that oppose themselves 2 Tim. 2. 24 25. Answ 1. Yet hee bids us turne away from the wicked ibid Chap 3. 5. Wee ought in meeknesse to instruct even him that is excommunicate 2 Thess 3. 15. yet wee are there warned vers 14. to have no company with him 2. The Angel of the Church at Ephesus is at on ecommended both for his patience and that he could not bear them which were evil I shall adde five distinctions which will take off all other objections that I have yet met with 1. Distinguish between a confederacy which is more discretive and discriminative and a confederacy which is more unitive And here is the Reason why Covenants of peace and commerce even with infidels and wicked persons are allowed yet military associations with such disallowed for the former keeps them and us still divided as two the latter unites us and them as one and imbodieth us together with them for Thucidides defines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be such a Covenant as makes us and our confederates to have the same friends and enemies and 't is mentioned by writers as a further degree of Uniou then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Covenants of peace 2. Distinguish between endeavour of duty and the perfection of the things which answeres that exception O then we must have an army all of Saints it should be said without any known wicked person in it Now even as 't is our duty to endeavour a purging of the Church from wicked and scandalous persons yet when we have done all we can the Lords field shall not be perfectly purged from tares til the end of the world Matth. 13. So when wee have done all that ever we can to avoid wicked persons in an expedition yet we cannot be rid of them all but we must use our utmost endeavours that we may be able to say 't is our affliction not our fault 3. Distinguish between some particular wicked persons here and there mixing themselves with us and between a wicked faction and Malignant party The former should be avoided as much as is possible but much more a conjunction with a wicked faction David would by no means meet and consult with the Kahal meregnim the Assembly of Malignants neither did he onely shunne to meet and consult with vaine persons who openly shew and bewray themselves but even with dissemblers or as the Chaldee with those that hide themselves that they may do evill Psal. 26. 4 5. We can know better how to doe with a whole field of tares in which is no wheat then we can do with tares growing here and there among the wheat 4. Distinguish between such a fellowship with some wicked persons as is necessary which is the case of those that are married and of parents and children or unavoidable which is the case of those whose lot is to cohabite in one Town or in one Family in a case of necessity travelling or sailing together Distinguish I say between these and an elective or voluntary fellowship with wicked men when love to them or our owne benefite draweth us thereunto We neither loose naturall bonds nor require impossibilities but that we keep our selves pure by not choosing or consenting to such fellowship 5. Distinguish between Infidels Hereticks wicked persons repenting and those who go on in their trespasse what ever men have been yet as soone as the signes of repentance and new fruits appeare in them we are ready to receave them into favour and fellowship Then indeed the Wolfe shall dwell with the Lambe and the Cow and the Bear shall feed their young ones shall lye down together meaning such as were Wolves Leopards Bears and now begin to change their nature not so with the obstinate contumacious and impenitent who still remaine Wolves c. Let us now 1 Examine our selves whether there bee so much tendernesse of conscience in us as to close with those Scripture Truths or whether we are still in a way of consulting with flesh and blood 2. Be humbled for former miscarriages and failings in the particulars and for not walking accuratly according to these Scripture rules 3. Beward for the future remember and apply these rules when we have to do with the practise of them And that I may drive home this naile to the head I adde beside what was said before these Reasons and Motives First 't is a great judgement when God mingleth a perverse Spirit in the midst of a people Isay 19. 14. shall we then make that a voluntary act of our own which the Word mentioneth as a dreadfull judgement With this spirituall judgement is oftentimes joyned a temporall judgement as 2 Chren 16. 9 and 20. 37. and 28 22. so Hos 5. 13. 7 8. compared with Hos 8. 8 9. Where their judgement soundeth forth their sinne as by an Eccho The Chaldee paraphrase in the place last cited saith The house of Israel is delivered into the hands of the people whom they loved Secondly remember what followed upon Gods peoples mingling themselves with the heathen Psal. 106. 35. They were mingled among the heathen and learned their works Hos 7. 8. Ephraim he hath mixed himself among the people that is by making confe deracies with the heathen as Luther exponds the place and by seeking their help and assistance Hos 5. 13. But what followes Ephraim is a cake not turned hote and overbaken in the nether side but cold and raw
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
love and if I cannot have any solid or safe comfort from this that I love the Brethren how much lesse can this comfort me that others judge me to be a lover of the brethren And how do I know them to be the brethren who judge so of me For by their rule no man can say such a one is a brother so that they do but tye themselves with their own knots and must therefore either quite their sense of the Text and take ours or else hold that this text hath no comfort at all in it which yet is most full of comfort and sweet as the honey and the honey combe But secondly will you see these men falling yet more foully in the ditch they have digged for others While they object so much against a believers examining or assuring his conscience by fruits of sanctification sincerity of heart hatred of sin respect to all the commandements love to the Brethren while they tell us that none of these can be sure evidences to the soule and while they pretend to shew other soule satisfying evidences which can resolve quiet comfort and assure the conscience they do but more and more lead the soule into a labyrinth and make the spirits of men to wander from mountain to hill and to forget their resting place I might here take notice of the six remedies against doubting which one of them offereth as an antidote and preservative against all objections whatsoever yet all the six put together cannot resolve nor clear the conscience in the point of a personall or particular interest in Christ I heare much will the perplexed soule say of the nature of faith of free justification of the things sealed in Baptisme c. But oh I cannot see that I have any interest for my part in these things Not to insist upon these six remedies which are indeed most insufficient as to this point my present work shall be to speak unto those personall and particular evidences of an interest in Christ which are held foorth by their chief writers Do but observe their way and you shall see that either they fall in at last into our way of gracious marks and qualifications or otherwise leave the Conscience much more perplexed and unsatisfied then they found it They tell us of two evidences a revealing evidence and a receiving evidence that by the spirits testimony this by faith The revealing evidence of interest in the priviledges of Christ which will put an end to all objections is the voice of the Spirit of God to a mans own spirit This is the great evidence indeed and the evidence which at last doth determine the question and put an end to all objections Well But doth the Spirit of God give testimony to the soule any otherwise then according to the word of God No saith the same writer by no means for it is most certainly true saith he that every voice in man speaking peace being contrary to the word of grace that voice is not the voice of the spirit of the Lord it is the voice of the spirit of delusion Immediatly he moves this doubt But how shall I know that this voice though it be according to the word of grace is indeed the voice of the spirit of the Lord and be satisfied that it is so He might have moved this doubt which is greater how shall I know that this voice or this testimony doth indeed speak according to the word or whether it speak contrary to the word so be the voice of the spirit of delusion Peradventure he had found it difficult and even impossible to answer this doubt without making use of and having recourse unto the way of signes or marks such as the word holds foorth And this agreeth to that twofold joint witnessing Rom 8. 16. the spirit of God is not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a witnesse but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui simul testimonium dicit he bears witness not only to but with our spirit that is with our conscience So that if the witnesse of our Conscience be blank and can testifie nothing of sincerity hatred of sin love to the Brethren or the like then the spirit of God witnesseth no peace nor comfort to that soul and the voice which speaketh peace to a person who hath no gracious mark or qualification in him doth not speak according to the word but contrary to the word and is therefore a spirit of Delusion I shall not contend about the precedence or order between these two Testimonies in the soul so that we hold them together and do not separat them in our assuring or comforting of our hearts before God And here I must take notice of another Passage where he whose principles I now examine saith I do not determine peremptorily that a man cannot by way of evidence receive any comfort from his sanctification which he thus cleareth The spirit of the Lord must first reveal the gracious minde of the Lord to our spirits and give to us Faith to receive that Testimony of the Spirit and to sit down as satisfied with his Testimony before ever any work of Sanctification can possibly give any evidence But when the Testimony of the Spirit of the Lord is received by Faith and the soule sits down satisfied with that Testimony of the Lord then also all the gifts of Gods Spirit do bear witnesse together with the Spirit of the Lord and the Faith of a Believer Surely such a Testimony or voice in the soul as the soul sits down satisfied with before ever any work of sanctification can possibly give any evidence is not an evidence according to the word but contrary to the word and therefore not the revealing evidence of the spirit of God so that in this I must needs dissent from him for he casts the soule upon a most dangerous precipice neither is the danger helped but rather increased by that posteriour evidence or after comfort of sanctification which he speaks of for the soule being before set down satisfied with the Testimony of the spirit of the Lord and Faith receiving that Testimony so he supposeth it cannot now examin whether its sanctification be sound or not sound whether its graces be common or speciall seeming or real It implyes a contradiction if I say that I am assured by the evidence of the spirit of God and by the evidence of Faith that I am in Christ and in Covenant with God and that notwithstanding I sit down satisfied with this assurance yet I am not sure of the soundnesse of my Sanctification Therefore to put the soule upon a looking after the evidence of graces and the comfort of sanctification when the soule is before hand fully assured and satisfied against all objections and doubtings is not onely to lay no weight at all upon these marks of Sanctification in the point of resolving or clearing the Conscience but it is much worse then so it is a confirming
Lord our God but these things which are revealed belong unto us and to our Children that we may dâ—…e all the words of this Law And therefore seeing ye are commanded to believe in God and hears that he is the Author and finisher of Faith Say with Augustine Da domine quod jubes jube quod vis And with the Disciples Lord increase our faith Luk 17. 5. or with that man in the Gospell I believe Lord help my unbelief Mark 9. 24. and request him who hath promised to give the spirit of Grace and supplication that yee may look on him whom you have pierced Zech 12. 10. to lighten your eyes lest yee sleep unto death Psal. 13. 3. For this looking on Christ promised in Zecharie is nothing else then believing on him As the looking on the brazen serpent which was the tipe of Christ is accomplished when we believe in Christ who was typified thereby as is to be gathered by comparing Iohn 3. 14. 15. with Numb 21. 8. Errata Page 19. for Spegmen read Specimen Pag. 28. for autoris read aut oris Pag. 29. for is ever blinde read is not ever blinde P. 31. for Object 8. read Object 7. P. 32. for Ecclesiae and Canonca read Ecclesia and Canonica P. 67. for improblable read improbable P. 40. for but a Preacher read but by a Preacher P. 46 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P 79. â—…or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 162. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 P. 169. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa. 35. â—… Mich. 4. 1â—… 1 Cor. 18 19. Zech. 14. 7. Refut ract de â—…issione sinistroum cap. 0. non um eiam sen. 〈◊〉 esse â—…emini liere do 〈◊〉 nisi â—…ittatur 〈◊〉 Nemiem ulla 〈◊〉 〈◊〉 praeâ—…care hoc 〈◊〉 rem â—…vam anâ—…ntiare 〈◊〉 mittaâ—…r hoc 〈◊〉 nisi à 〈◊〉 dei unus imâ—…natur Loc. com class 4. Cap. 1. Sed in primitiva Ecclesia cum Prophetia vigeret quid discriminis erat inter Prophetam Doctorem Respondeo quamvis idem fuerit utriusque munus tamen Doctores instituebantur a Praeceptoribus Prophetae verò â—…ine omni ope humana repente afflatu Spiritus sancti concitatiloquebantur Probl theol loc 61. Prophetae ampliora habebant dona ideo Scripturae obstrusiora loca illustrabant eodem Spititu quo scripta fuerunt ideo de Scripturis rectius praedicabant So Calvin Instit loc 4. cap. 3. § 4. opening that Text Ephes. 4. 11. understands by Prophets such as had extraorinarie Revelations Justin Martyr dial cum Tryph. Iud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For even to this present time there are propheticall gifts so that we ought to understand that the gifts which were of old in your nation are transferred unto us Tertull. de praescript advers haeret Cum ideo credidisse se dicat Apostolus de Schismalibus dissensionibus quia scilicet etiam haereses opâ—…orteret esse Ostendit enim gravioris mali respectu de levioribus se facile credidisse Tertul de praescrip advers haeret Haereses dictae graeca voce ex interpretatione electionis quia quis sive ad instituendas siv ad suscipâ—…endas â—…as utitur Ideo sibi â—…amnatum dixit Haereticum quia in quo damnatuâ—… sibi elegit August Tom. 1. lib de vera relig cap. 8. sunt enim innumerabiles in Ecclesia sancta Deo probati viâ—…i sed ma nifesti non fiunt inter nos quam diu imperitiae nostrae tenebris delectatidormire malumus quam luceÌ„ veritatis â—…ntueri Vin. Lirin advers haer cap. 6 tunc quisquis verus Christi amator cultor exstitit antiquam fidem novellae perfidiae praeferendo nulla contagii ipsius peste maculatus est De verbis Apost Ser. 24. â—…rat de â—…ompon â—…elig dissilio Vide oraâ—… in au Abrah Calovâ—…i Anno. 1643. Mr. J. Goodwiâ—… Hagioma stix sect 634. 65 Zeperus de pol. Mos. lib 6. cap. 4 Pelargus in Deut. 7. 1 2 Parâ—…us iâ—… Gen. 14. â—…ivetus in Exod. 23. 32. Tarnovi us tract de foedeâ—… bus See Victâ—… Srigel in 7 paralip â—…5 2 Also Zepâ—…erus 〈◊〉 Tarnoviâ—… ubi suâ—… Lavaâ—… in 2 Paralip â—…5 in Ezek. 16. 26. P Martyr Loc. Com. Clas 4. cap 16. Num. 23. comment in 1 Reg. 15. â—…7 c. The same â—…hing is â—…olden by Tostatus in 3. Reg. 15. Quest 14. Corn. 〈◊〉 Lat pide in 3. Pag. 22. 3. Socrat. hist lib. 5 Cap. 10. Sleid. com lib. 7. pag. 106. Ibid lib 8 pag. 127 de Helvetiis infoedus recipiendis quod civitates valde cupiebant Sáxo per Legatos respondet quoniam de coena Dom. diversum sequantur dogma non sibi licere societatem cum ipsis ullam coire quanti sit ipsorum conjunctio propter vires atque potentiam non se quidem latere sed eo sibi minime respiciendum esse ne tristis inde sequatur exitus quod iis accidisse Scriptura testetur qui muniendi sui causa cujusque modi praesidiis usi fuissent Vide etiam pag. 1 3. Quod si Zuingliani faterentur errorem atque desisterent comprehendi etiam in hac pace sin minus tum deserendos nec auxilii quicquam cis communicandum neque foedus ullum cum ipsis faciendum esse Et infra lib. 9. pag. 156. Et recipiendos esse placet in hoc foedus Smalcaldicum qui velint atque cupiant modo Doctrina Augustae propositam in Comitiis profiteantur sortem communem subeant Polit. Christ. lib 7. Cap. 1. Keckermde Repub. Spart disp 4. lib. 2. Cap. 20. Sanctius Corn. a Lapide in 2 Sam. 19. Antiq. Jud. lib. 7. Cap. 10. â—… See Mr. Fox acts and monuments vol. 2 pag. 86. 9. 870. edit 1489. See the Estates Principalities and Empires of the world translated by Grimston pag 364. to 370. Acts and moun ments ubi supra pag. 872. Sleid. Com. lib. 7. pag. 106 110 120. Mentes humanae mirifice c piuntur fascinaÌ„tur ceremo nialium splendore pâ—…mpa Hospin epist ante lib de orig monacho Hier. in Ezech. 16. in aqua non es lota in salutem Cruenta infantium corpora statim ut emittuntur ex utero lavari solent Ita ut generatio spiritualis lavacro indiget salutari Nullus enim mundus à sorde nec si unius quidem diei fuerit vita ejus in Psalmis legitur In iniquitatibus conceptus sum in delictis concepit me mater mea Secunda nativitas solvit primam nativitatem Scriptum est enim Nisi quis renatus fuerit ex aqua Spiritu Sancto non potest intrare in regnum dei Multaque sunt lavacra quae Ethnici in Mysteriis suis Haeretici pollicentur qui omnes lavant sed non lavant in salutem Propterea additum est aqua non es lota in salutem Quod quidem non solum de Haereticis sed de Ecclesiasticis intelligi potest qui non plena fide accipiunt Baptismum salutare Synops. purior Theol. Disp. 44. Thes. 48. Item exempla infantium Israeliticorum qui non minus quam Israelitae adulti sub nube in mari rubro fuerunt Baptizati teste Apostolo 1 Cor. 10. Gualther Archetyp in 1 Cor. 10. 1 2. Confutantur Anabaptistarum errores Negant infantibus baptismum quia nuspiaÌ„ legatur esse baptizatos quia mysterium non intelligant At Baptizati sunt omnes qui mare transierunt inter quos infantes quoque fuerunt Exod. 20. Deinde neque isti intellexer unt mysteria nec ideo Symbola prophanata sunt Buzt Lex Chald. Rabb Talumd pag. 407. proselyto minorem conferunt Baptisrum ex decreto domus judicii hoc est Senatus M. Selden de jure nat gent. lib. 2. cap. 2. ut Gentiles majores ad hunc modum exanimi sui sententia proselyti fiebant ita minores masculi ante annum decimum tertium praeter diem unicum foeminae ante annum duodecimum diem insuper expletum ex sententia sive patris sive fori cui suberant in Judaismum pariter cooptati Atque actus tam forensis quam paternus assensum eorum tum in circumcisione Baptismo tum in sacrificio offerendo quod sequebatur supplebat Si verò minor simulac aetatem compieverat Judaismo renunciasser nec eum omnino postquam major erat fuisset amplexus ita dem evanuit quicquid per initiamenta quibus ex assensu sive paterno sive forensi cooptatus est ut in Gentilis plane conditionem rediret Filius ex quo natus est dum fuerit tredecim annorum vocatur minor et puer Vide. H. Grotii annot in Matth. 26. 25. Loc. Thè de Eccl. num 252. distingueÌ„dum igitur est inter rationem sibirelictaÌ„ ac solutam quae sine froeno discurrit ac suis fertur logismis quae judicat ac statuit ex suis principiis quae sunt communes notiones sensus experientia c. inter rationem per verbum Dei refrenatam sub obseqnium Christi redactam quae judicat an statuit ex proprio Theologiae principio viz. ex verbo Dei in Scripturis sacris proposito Isi. d. Hispal de differ spirit diff 32. Dilectio in Deum origo est dilectionis in proximum dilectio in proximuÌ„ cognitio est dilectionis in deum Quest. Answ. H. Steph. in thes ling. Gr. tom 3. pag. 1173. Mr. I. Goodwiâ—…l in his Haglomastix Dr. Crispes Sermons the 23. volum Serm 15. Iohn Eaton his honey combe of free justification cap. 9. Dr. Crisp. in the 2. volume of his Sermons Ser. 16. Ibid. pag 483. 48â—… Ibid. Seâ—… 17. pag. 497. Dr. Crisps ibid. serm 16. pag. 492. 483. 485. 486. Dt. Crisp. ibid. serm 17. pag. 504. ibid. pag. 514. 515 516. Ibid. pag 518. 519 520. I. Eaton in the hony combe Chap. 9. Honey combe chap. 16. p 481 482 Honey â—…ombe chap. 16. p. 475. Rob. Lansaster praef â—…efore Dr. Crisp. sermons Honey combe chap 6. pag. 45 6 This Chapter was left by the Author not perfected Yet so much as is in the copie is printed for the readers aedification and to stirre up others to prosâ—…cnte the like purpose and in the meantime to make the best use of these
of the inheritance of the Saints in light are not onely no Hereticks but resist and oppose Heresie as being a work of the flesh Ioh. 8. 31. They who are Christs Discples indeed continue in his word They who continue not in his word are not his Disciples indeed 1 Ioh 2. 24. with â—… Epist. of Iohn vers 9. They who have fellowship with the Father and the Son abide in the Doctrine of Christ They who abide not in the Doctrine of Christ have no fellowship with the Father and the Son the like in divers other Scriptures If therefore they must be Heresies even for this reason to make more manifest who are approved who not Then let no thoughts arise in our hearts toward the accusing of divine providence in this particular Iustin Martyr Quaest respons ad orthod quaest 1. Answering this doubt If God hath taken away the Idolatries superstitious and false religion of Heathens and hath also abolished the Jewish worship why hath he suffered Heresies to enter into the Christian Church Hee gives this solution that although Heresies come into the Church through mens negligence and flothfulnesse for while men slept the enemy sowed the â—…ares among the wheat Mat 13. 25 Yet the providence of God was no way slothfull in the businesse for he foresaw and foretold that Heresies should come and hath given plaine warning in his word concerning the same He addeth that the sâ—…me God who did destroy the Heathenish and the Jewiâ—…h religion will also destroy Heresies after hee hath suffered them for a time Although wee had no distinct knowledge what God intends to work out of Heresies yet we ought not to censure but humbly and reverently to adore Gods most wise and most holy though secret and unâ—…earchable dispensations If wee should see somewhat which is deadly poyson among some drugges which a skilled and approved Physitian is making use of wee must not rushly censure the Phisitian for hee knowes how to disabuse that which is in it self poysonable and to make it one of the ingredients in a most soveraigne medicine Or if we should come into the shop of a curious Artificer or Iâ—…geneer and there see some ugly and ill favoured instruments which we think can serve for no good but for evill yet it were foolishly done to censure the Artificer who knowes to make an excellent good use of these things though we know not How much more foolish and sinfull is it to suffer thoughts to rise in our hearts against the wisdome and providence of God even althâ—…ugh wee know not what he intends to work out of such things We were most of all inexcusable to accuse his providence now when he hath made known in his word to us that by occasion of Heresies he will make manifest who are approved who not Wherefore saith Chrysoâ—…ome de divers c. tom loc Ser 21. that no man might say why hath Christ permitted this Paul saith this permission shall not hurt thee if thou art one who are approved for by this means thou shalt be made more manifest Yet all this cannot excuse either the Hereticks or Sectaries themselves or these who connive at them for that which Christ saith in genere of scandals is true in specie of Heresies it must needs be that Heresies come but woe be to him by whom they come I adde and woe also to him who doth not according to his place and calling endevour the extirpation of them The Text which I now speak to 1 Cor 11. 17. hath not reference to the will of Gods commandement which is the rule of our duty but to the will of Gods decree or the secret counsell of his will 'T is Gods purpose to permit Heresies and to over rule them for this end that his graces in his children may the more shine forth and that even Heresies contrarie to the intentions of Sathan and Hereticks may make manifest who are approved scilicet quos non potuerint depravare saith Tertullian opening this Scripture De praescr adv haer to wit saith he such as Heresies could not pervert and deprave no other are the approved ones But there are two things may be here objected 1. May not one chosen and justified and regenerat be drawn away and infected with Heresie through the flight of men and cunning craftinesse whereby they lie in wait to deceave If so then Heresies doe not make manifest who are approved who not 2 May not many who are not approved of God be preserved from the infections of Heresies Yea be forward in resisting and opposing them If so then preservation from and resisting of Heresies cannot make manifest that one is approved of God These objections are no more against mee then against the Text of Scripture To the first I answere a regenerat person may be tempted and drawn over to Heresie as he may be tempted and drawen over to other great sins Heresie doth no otherwise consist with the state of grace in any person then other works of the flesh adultery fornication drunkennesse or the like Look upon an elect and justified person while lying in some great sinne for instance Noah Lot David Peter even so must ye look upon an elect and justified person poysoned with Heresie But then that person being elected justified and regenerate cannot be supposed to live die in that sinfull estate but God will certainely heal his backslidings and rescue his soul out of the snare of the devill by repentance for the elect cannot be deceived so as to continue and die in a Heresie Mat 24. 24. And while he continueth in such a grosse sin or Heresie you may truely say that for that time he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unapproved or like drosse and unrefined silver in which sens the word is used by the Apostle where he speaks of his bringing his body into subjection lest he himself should be found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where the old English translation readeth Lest I my self should be reprooved which is too soft a word The new Translation hath Lest I my self should be a cast away Beza ne ipse rejectaneus fiam In the same sense t is used 2 Cor. 13. 5. Know you not your own selves how that Iesus Christ is in you except ye be reprobats Beza nisi rejectanei estis H. Stephanus expones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 minime probus non probandus Item adulterinus non sincerus and he cites Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In this sense even an elect and regenerat person supposed to be a maintainer or follower of Hereâ—…e while such is certainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unapproved greatly reproveable to be rejected and cast away to the fornace like drossie and unrefined silver and no marvel for in that estate he doth not act his graces but his corruptions and by his great sin doth extreamly grieve and dangerously quench the holy Spirit once given to him To the other objection I answer First Although the