first caution most necessary for the Sectaries of this time whose new lights are such that among them vetera deperdita and nova reperta go hand in hand together and are almost convertible termes as if a man should not keep what he had because he finds somewhat which he had not Secondly many of those new lights which some brag off not onely expell much of the good old light but bring in grosse Egyptian darknesse There is a woe denounced against those who put darknesse for light as well as against those who put light for darknesse Isay 5. 20. I may well say that grosse darknesse is introduced when the fundamentall Articles of faith are called in question denied and oppugned as the Godhead of Jesus Christ the divine authority of the Scriptures the immortality of the Soul the eternity of glory to the Elect and of torments to the Reprobate c. If the foundations be shaken what can the righteous doe If wee hold not fast this Gospell if we embrace not this Saviour we cannot have another 1 Cor 3. 11. For other foundation can no man lay then that is laid which is Iesus Christ Gal 1. 6. I marvell that ye are so soone removed from him that called you into the grace of Christ unto another Gospell vers 8. But though we or an Angel from heaven preach any other Gospell unto you then that which wee have preached unto you let him be accursed Thirdly beware of those new Lights which make any certain truth although neither fundamentall nor circumfundamentall to be uncertaine as wee ought not to say of any sin so neither of any truth Is it not a little one Let every truth be highly valued Buy the truth and sell it not say not This truth is but a matter of discipline let it goe 'ts not worth the buying He that is faithfull in that which is least is faithfull also in much and he that is unâ—…ust in the least is unjust also in much Luke 16. 10. Melchior Adamus both in the life of Carolostadius and in the life of Luther observeth the great evill which grew out of Luthers dislike of Carolostadius his strictnesse zeal and forewardnesse in abolishing auricular confession and difference of meats and casting out images out of Churches at which things Luther was the more offended because done by Carolostadius in Wittenbreg during Luthers absence and without his knowledge and counsell Luther did also alledge that Carolostadius his strictnesse and zeal in these lesser things hindered and retarded the Reformation in more substantiall points of Doctrine However the story noteth that hence was the first rise of that deplorable Sacramentarian controversie which hath ever since made so great a rupture in Germany I could never yet observe or read or hear of controversies about discipline in any Christian Church but still they grew higher and higher and those who rejected or slighted the will of Christ in smaller things did afterwards slight it in greater things Fourthly beware of those new lights which not only refuse to admit some certaine truths but refuse to admit any truth now held or professed in the reformed Churches as sure and certaine and infallible as if because mens judgements are not infallible but subject to error therefore wee cannot be sure nor infallibly perswaded of this or that Article The holy Scripture will teach us that beleevers may attaine to a certaine and infallible knowledge of some truths for it was no impossible thing that Paul prayed for when he prayed that the Colossians might have all riches of the full assurance of understanding to the acknowledgement of the mystery of God and of the Father and of Christ. The mystery of God that he is and that he is eternall invisible omnipotent c his nature and attributes the mystery of the Father or that there is a distinction of persons in the holy Trinity and an eternall generation the mystery of Christ his person natures offices birth passion death resurrection ascension and intercession these are things of which the Apostle would have us most fully and certainly perswaded Timothy was assured of the things he had learned 2 Tim. 3. 14. so was Theophilus Luke 1. 4. A Mariner is not infallible in his judgement yet hee may bee assured infallibly that such a thing is a rocke which he must avoid and such a way is the way he must direct his course A Physitian is not infallible in his judgement concerning the symptomes causes and cures of diseases yet he may be most certainly perswaded such a disease is deadly and there is no cure for it or such a thing may be cured and this is the cure So in Divinty the obnoxiousnesse of mens judgement to error hindereth not but they may be infallibly perswaded of this and this and the other truth Fifthly beware of those new Lights which come not from the Sunne of righteousnesse To the Law and to the testimony if they speake not according to this word it is because there is no light in them Isa. 8. 20. When men walk in the light of their owne sparkes they shall lye down in darknesse New fancies are not new lights 't is no truth which cannot bee grounded upon the word of truth It was a wilde fancy of the Weigelians that there is a time to come which they cal seculum Spiritus sancti in which God shal by his Spirit reveal much more knowledge and light then was revealed by Christ and his Apostles in the Scriptures There is so much revealed in Scripture as the Apostle calls the wisdome of God and the hidden wisdome of God 1 Cor 2. 7. the things which are preached and written to us are the things which the very Angels desire to look or pry into 1 Pet. 1. 12. and saith not Christ That which ye have already hold fast till I come Revel 2. 25 more of this error see in Brochm and System theol com 1. Article 6. cap 2. quaest 12. Sixtly take heed of proud and lofty and self conceited new Lights 1 Cor 14. 32 33. And the spirits of the Prophets are subject to the Prophets for God is not the author of confusion but of peace If the spirits of the Prophets must be so subject how much more the spirits of private persons Wherefore in a reformed Church all pretended new Lights which are against the receaved Doctrine government or forme of worship ought to be in all humility and submission offered to be tryed by a learned and godly Synod The Loâ—…rean severity was such that no man might move for a new law but with a rope about his neck that if his motion were thought good he might be spared but if bad hanged So Demosthenes advers Timocr tells us I will not allow this severity against such as offer new Lights or move for new changes in the Church But I may well applie here the Athenian law recorded by Demosthenes in the same Oration The Athenians went not so
as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 72. How the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used for the new Testament pag. 72. Prophesie is a speciall gift of an Apostle pag. 73. Prophesie and the gift of tongues of the same kinde ibid. Even Prophetesses were not allowed to speak in the Church pag. 75 76. That place 1 Cor. 14. 26. exponed and vindicated pag. 77 78 79. How Prophesie might be desired pag 81. How Prophets were subject to tryall pag 82. How the word Bretbren is sometimes taken pag. 84. CAP. VI. Whether any but a Minister lawfully called and ordained may administer the Sacraments Baptisme and the Lords Supper p. 86. The Negative is justly held by reformed Churches against Erastians and Socinians and is proven by eight arguments Much of the feeding of the flock confists in the dispensation of the Sacraments pag. 87 What Ezekiels vision concerning the new Temple means pag. 88. None without a calling should make bold with Christs broad Seals pag 89. Whom the commission to Teach and Baptize is given to ibid. Christ hath distinguished between Magistracy and Ministery between Sacred and Civile vocations ibid. What comfort it is for Minister and People if the Minister be lawfully ordained pag. 90. That one Text Eph. 4. 11 12 13. is enough to put to silence these gainsayers pag. 90. 91. CAP. VII Of Prophets and Evangelists in what sense their work and vocation might be called extraordinary and in what sense ordinary p. 91 Their work and Vocation is mixed pag 92 The higher degrees Eph 4. 11. are comprehensive of the lower not contrarywise ibid. What is the proper work of a Prophet ibid. VVhat is the proper and distinguishing work of an Evangelist pag. 93. How the word Evangelist is taken ibid. Their works how and in what sense extraordinary pag. 94. VVhat kinde of Vocation and Mission they had pag. 95. 96. Timothie had a vocation partly Ordinary partly extraordinary ibid. CAP. VIII That the Primitive Apostolicall Pattern holds foorth unto us for our imitation a Presbyterie i. e. an Assembly of Elders having power of Ordination with laying on of hands pag 97. How 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim 4. 14. is to be taken and that place vindicated from false glosses pag. 97 98 99 100. The change of the Phrase in that place is observeable pag. 101. Imposition of hands is in Scripture an authoritative act pag. 102. How Timothie might be ordained both Presbyter and Evangelist at one time in one action pag. 103. How Timothie might be ordained Evangelist by the Presbyterie ibid. In what sense Peter calls himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet 5. 1 2. pag. 104 105 106 107. How imposition of hands is necessary for Ordination and what kinde of rite it is pag. 108. 109. CAP. IX What is meant in Scripture by the word Heresies and how we are to understand that there must be Heresies for making manifest the Godly partie or those that are approved 1 Cor. 11. 19. p. 110 Heresie is more nor Divisions and Schismes pag. 111. VVhat Heresie is not answered in two things pag. 111 112 113 Six things do concurre to make a Heresie pag. 113 114 115. A description of Heresie pag. 115. VVhy Heresie must bee and how ibid. VVho are the approved 1 Cor 11. 19. and who not pag. 117. 118. How we should look upon Gods suffering Heresies in the Church p. 119 How a Child of God may be drawn over to Heresie pag 120. 121. How Heresies makes manifest them who are approved pag. 122. 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 pag. 123. Five Concessions for clearing the Question pag. 124. 125. The greatest deceits of Satan have come under the name of new Light pag. 125 Many things cried up as new Lights which are neither Lights nor New pag 126. It s a false new Light that expelleth much good old Light pag. 127 128. Balaam seeks a new Light and gets it in wrath pag. 128. Many of our New lights bring in Egyptian darknesse pag. 129. It s not good Light that makes certain truths uncertain ibid. Scepticisme is no good New light pag. 130. Beware of New Lights which come not from the Sun of righteousnesse pag. 131. The VVeigelians wilde fancy ibid. Take heed of proud and self-conceited New lights ibid. Beware of separating new Lights pag. 132. Beware of New lights that dare not be seen ibid. Refuse such Lights as have fellowship with the works of darknes p 133. They are no new Lights which bring no edification pag. 134. Take good heed of New Lights which follow new interests ibid. CAP. XI Of Stability and firmnesse in the Truth pag. 134 Scepticisme is a sin and stability in the truth a dutie proved from Natures light and Scripture pag. 134. 135 Seven reasons confirmed with Scripture proved pag. 136. 137. Some Errours in their own nature damnable pag. 138. Nine Preservatives against wavering and Helps to stability in the truth pag 138. 139. 140. Pertinacy and levitie both to be shunned pag. 141. The Sectaries word is yea and nay ibid. Seekers should be called Atheists because Nullifidians ibid. CAP. XII Whether a sound heart and an unsound head can consist together vice versa or whether Truth and Holines be not inseparable Companions pag. 142. Every Error is not inconsistent with holynesse yet pro tanto it retards and hinders it ibid. Dangerous errours can no other wayes consist with true Grace noâ—… dangerous sins ibid. What are the roots of Heresies and Errors in the hearts of corrupt men pag. 143. 144. All opinions and practises in the world are reduced to three heads 1 John 2. 16. ibid. There is a Reciprocall influence of the will and understanding and how it is pag. 145 As the Infection of sin is universall so is the work of Gods spirit in the soule pag. 146. Soule and Spirit Reasons and affections compared together ibid. Both Doctrinals and Practicalls make up a perfect Christian pag. 147 To be led in all Truth is a work of the Spirit of Truth ibid. Truth and Grace compared ibid. How Erroneous men are distinguished from the Elect pag 148. A holy Heretick is a Chymaera and a prophane believer is another pag. 149. An ungodly mans knowledge is but a forme of knowledge ibid. No sin in the will without some Error in the understanding pag 150. All professed and mantained Errors are but manifestos of the corrupt principles secretly lurking in the judgements of all unrenewed men pag. 150 151. Many hold fast the Truth because not yet tempted ibid. Eleven practicall conclusions drawn from the former Principles pag. 152 153 154 155 156 157. 158. Every Religion and Faith will not save men pag. 152. How Heresies are damnable pag. 153. 154. Church censures should strike both against Hereticks and profane men pag.
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
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
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
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
quisquis that every one who believeth in him should not perish so that every one who believeth is an exegesis or explanation of the word World Howbeit if any like better the ordinary reading that whosoever believeth it comes in the issue to the same thing For t is a great mistake to think that the world here is a genus which is divided in believers and unbelievers and that the word whosoever is added in reference not to the world before mentioned but only to one kinde or sort of the world Which by the way is also inconsistent with their principles who hold that Christ dyed for all to purchase life to all upon condition of believing for if so there can be no partition here of the world but the latter branch as large as the first But if there be any partition here of the world I say if there be for the Text may be understood exegetice not partitive as I have shewed already it is not partitio generis in species but totius in partes that is the world which God loved is not divided into believers and unbelievers but by the world is meant the elect of all nations and this whole world is subdivided into its parts by the word whosoever that is whether Jew or Gentile whether Barbarian or Scythian whether bound or freâ—… c. For this the Apostle explaineth the very same words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 10. 11 12. Whosoever believeth on him shall not be ashamed for there is no difference between the Iew and the Greek for the same Lord over aâ—…l is rich unto all that call upon him So Gal. 3. 28. Col 3. 11. Act. 10. 34 35. And though some have with much scorn set at nought that expression The world of the Elect i. e thâ—… Elect of all the world yet it will puzle them to give any other sense to Io 6. 33. where t is said that Christ giveth life unto the world or to Io. â—…6 8. where the Spirit is said to convince the world of sin of righteousnes judgement or Io 17. 21. where Christ prayeth that the world may believe and the Father hearâ—…th him alwayes as in other petitions so in this The third incouragement to believing is that Jesus Christ hath died as for persons of all sorts and conditions so for the expiation of all soâ—…ts and all manner of sins and hath plainly assured us that all manner of sin and blasphemy shall be forgiven unto men Mat 12. 13. he excepteth only one kinde but the blasphemy against the holy Ghost shall not be forgiven unto men Where exceptio firmat regulaÌ„ in non exceptis this being the sole exception maketh the general promise the surer that not some sorts only but all sort of sins yea of blasphemies not only may but shal be forgiven unto men Now to be clear concerning that one sin excepted 1. T is not properly any sin of the second table but of the first is therefore called blasphemy 2. T is not every blasphemy for any other blasphemie is declared in that text to be pardonable 3. T is a wilfull blasphemy contrary to the illumination of the holy Ghost and knowledge of the truth once received Heb 6. 4. 10. 26. Foâ—… which reason Pauls sinne when he blasphemed the name of Christ and was exceedingly mad against it was not the blasphemy against the holy Ghost because he did it ignorantly If Pâ—…ter had at that time sinned Pauls sin it had been the blasphemy against the holy Ghost and so unpardonable for it wanted nothing but knowledge and illumination to make it that unpardonable sin which the Apostle himself 1 Tim. 1. 13. doth intimat 4. Neither is it every blasphemy against knowledge but such as is joyned with a hatred of Christ so farre that if they could they would pull him down from Heaven and crucifie him again There was mercy for these who crucified Christ ignorantly but no mercy to those who would do it knowingly Moreover although they cannot get Christ himself again crucified yet they revile reproach disgrace and pâ—…rsecute him in his Members Ministers Ordâ—…nances and all the wayes they can put him to shame and dishonour Now there are two sorts of these who sin by blasphemy against the holy Ghost Some do not professe Christ and the truth of the Gospell yet maliciously and against their knowledge reproach or persecut it So the Pharisees Mark 3. 28 29 30. in saying that Christ had an unclean spirit did blaspheme against the holy Ghost Others do professe Christ and his Gospell and truth yet fall away to be malicious enemies thereunto against their knowledge Such a one was Iudas neither is there any thing to move us to think that Iudas did not blaspheme the holy Ghost except that he repented himself afterward But there is nothing in Scripture against the possibility of a desperat repentance in these who blaspheme the holy Ghost but only that they can never so râ—…pent as to be renewed againe Hâ—…b 6. 6. That all sin 1 Ioh. 1. 7. i e. all manner of sin is purged away by the blood of Christ and atonement made for all sorts of sinners was also signified both by Christs healing all maner of diseases among the people Mat 4. 23. and by Peters vision of all manner of four footed beasts and creeping things and fowls of the Aire let down as it were in a sheet from Heaven to be killed and eaten Act 10. 11 12. So that as the promise of Mercy and free Grace comes home not only to thy nation and to persons of thy condition state and degree yea and to thy kindred and Familie but also to thy case in respect of sinne it comes fully home to sinners of thy kind or case it tendereth Christ even to such a sinner as thou art Fourthly Christ receiveth all who come unto him and excludeth none but such as by their unbelief exclude themselves Joh 6. 37. Fifthly it is an incouragement to believing that we are commanded to believe 1 John 3. 23. and this is his commandement that we should believe in the name of his Son Iesus Christ and love one another as he gave us commandement Observe the saâ—…e authoritie that commands us to love one another injoynes also that we believe on Christ. But if any shall say I cannot believe I have no strength nor Grace to believe I answer and let this be the sixt incouragement to believing That God sets foorth himself to be the giver of faith Eph. 2. 8. Phil. 1. 29. and his Son to be the author and finisher of our faith Heb. 12. 2. If it be objected I know it is so indeed But God works faith only in the Elect and I know not whether I be Elected or not I answer thou art discharged in this case to run back to Election which is Gods secret and art commanded to obey the reveaâ—…ed command according to that of Deut 29. 29. The secret things belong unâ—…o the