farre as the Locri yet no man might move for a new law in Athens unlesse the motion were offered and submitted to the Senat who were to judge whether the old or the new were better Seventhly beware of separating new Lights to separat from or gather Churches out of the true reformed or reforming Churches hath not the least warrant from the word of God When we see this or that amisse in a Church wee are bidden exhort one another and provoke one another to good but not to separate Heb. 10. 24 25. Zuinglius conferred amicably with the Anabaptists in Zurik as with dissenting brethren and no course was taken to suppresse or restraine them by the secular power till they grew to gather Churches out of the true reformed Churches but when it came to that they could not be suffered or forborn it was thought necessary to restrain them Eightly beware of those new Lights which dare not be seen and are kept up in corners Truth seeks no corners light doth not shun light a candle is not lighted to be put under a bushel but on a candlestick Matth 5. 15. 1 Ioh 3. 20 21. Every one that doeth evil hateth the light neither commeth to the light lest his deeds should be reproved but he that doth truth commeth to the light Prov. 4. 19. The way of the wicked is as darknesse they know not at what they stumble I adde to make up the Antithesis to vers 18. their way is darkened more and more untill the dark night I have heard when the Arminians were pâ—…tto it in the Synod of Dort to declare their judgement and sense which they would hold at they declined it and Episcopius answered in the name of the rest Dies diem docet And is it not so with the Sectaries of this time from whom you cannot draw a clear modell of what they hold Ninthly refuse such new Lights as have fellowship with the unfruitfull workâ—… of darknesse Eph 5. 11. 'T is a deceitfull new Light which makes men forbear to reprove speak or petition against those evills in a state which their consciences know to be sinfull and to wink at such things as publikly dishonour God in a nation upon hopes that themselves shall be winked at and tollerated But what communion hath light with darknesse 2 Cor. 6. 14. There are some who pretend to new Light and to tendernesse of conscience who yet are content to combine and associat themselves with those of another and different way which themselves condemn as a sinfull way in that common cause of theirs for crying up their great Diana liberty of conscience and for opposing the Church government by Presbyteries and Synods How they who would not assist the Presbyterians for the purging of their Congregations and keep off all scandalous persons from the Sacrament and yet do assist and strengthen Separatists Anabaptists Antinomians Socinians Erastians Sâ—…ekers in seeking after tolleration how I say they will answer this to God and their own consciences let them look to it Again many of the pretended new Lights have communion with darknesse in another respect because they are borrowed from Heresies buried in darknesse How many new Lights are now brought from the Arrians Manichees Novatians Donatists the contemplative Monkes and Friars the Photinians Socinians Arminians c. These are no more new Lights then a beggars cloak is a new garment being newly made up out of many old riven and rotten cloâ—…ts sowed together Tenthly away with those new Lights which let men see nothing better which bring no edification those Baeotiâ—… aenigmata those none sense and naughty high notions in which some frothie spirits evanish Let all things bee done unto edifying 1 Cor 14. 26. There are vaine bablings and science falsly so called which hath made men erre from the faith 1 Tim 6. 20 21. Lastly take good heed of those new Lights which follow new interests Such was that of Ieroboam 1 Kings 12. 26. to the end and that of Balaam Num 22. 15 16 17 18 19 20. There are some who suppose that gaine is godlinesse saith the Apostle 1 Tim 6. 5. and so there are some who suppose new interests to be new Lights CHAP. XI Of Stability and firmnesse in the truth IT is good Divinity to maintaine that Skepticisme fluctuation and wavering concerning those things which God hath revealed to be beleeved or done by us is a sinne and to bee firme â—…xed and established in the truth to hold fast the profession thereof to stand fast in the faith is a duty commanded I shal first prove it to be so then give reasons for it and thirdly some helps to this duty and preservatives against this sinne For proof of the thing somewhat might bee said from the very light of nature for hâ—…th a nation changed their Gods â—…er 2. 11. Religion hath the very name of it a Religando so farre it is a Relaxando The heathen Greeks cald a â—…ubricus and inconstant man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They said also that he who erres or miscarries in his Religion doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drink out of a bored or foraminous cup. How firme and constant have heathen Philosophers been in maintaining their opinions they could not onely displease their friends amicus Plato c. but suffer the heaviest things for their opinions And shall not we much more hold fast the profession of the true faith Zonaras Annall tom 3. In the raign of Michael the Emperour the son of Theophilus tels us that when the sister of the Prince of Bulgaria became a Christian and the Prince also by her means converted the â—…ulgarians conspired against him for this change of Religion This diabolicall stedfastnesse of theirs provoked him to a true Christian stedfastnesse till by Gods assistance and blessing they were made to turne to him but he turned not again to them The Athenians impeached Socrates upon his life for going about to innovat and change their Religion But to set aside natures light there is not any of the primitive Churches to which the Apostles wrote Epistles but they were expressely warned either positively to stand fast in the faith to hold fast their profession or negatively to beware of and to avoid false teachers and not to be carried about with diverse and strange Doctrines Now it must needs be not only a truth but a most speciall and necessary truth which the Apostles thought fit thus to presse upon the Churches in all their Epistles writen to them See Rom 16. 17 18. 1 Cor 16. 13 2 Cor. 11 3 4. Gal 1 6 8. Eph 4. 14. Phil. 3. 2. 18. Col 2. 6. 7 8. 2 Thess. 2. 2. 3. Hebr. 10. 23 and 13. 9. Iames 5. 19 20. 2 Pet. 2. 1 2 3. and 3. 16 17 18. 1 Ioh. 4. 1. Iude ep vers 3. 4. All these Texts are full and plain as to this point which I speak to and in that respect most worthie of our frequent thoughts and
not to apply their power for reducing them If this be not to care for mens own things not for the things of Christ what is And must the Magistrat purchase or hold them quiet of the state at so dear a rate as the lose of many soules What saith Mr. Williams himself Bloudy Tenent chap. 33. It is a truth the mischief of a blinde Pharisie blinde guidance is greater then if he acted treasons murderers c. And the lose of one soule by his seduction is a greater mischief then if he blew up Parliaments and cut the throats of Kings or Emperours so precious is that invaluable Iewel of â—… Soule I could wish this written in marble or recorded upon the Parliament walls as the confession of one who hath pleaded most for liberty and tolleration from the Magistrat to soule murthering Hereticks and deceavers But if any Magistrates will not have respect to the honour of God and salvation of soules let them take heed to their own interest When the Church of Christ sinketh in a State let not that State thinke to swimme Religion and Righteousnesse must flourish or fade away stand or fall together They who are false to God shall not be faithfull to men It was a pious saying of Constantine Quomodo fidem praestabunt Imperatoâ—…i inviolatam qui Deo sunt persidi 'T is more then paradoxall and I fear no lesse then Atheisticall which Mr. Williams chap. 70. of the Bloudy Tenent holds viz. that a false Religion and Worship will not hurt the civill State incase the worshippers break no civill Law 4. That Socinian principle doth now passe forâ—… good among divers Sectaries that a man is bound to believe no more then by his reason hee can comprehend Mr. I Goodwin in his 38. Quaerees concerning the Ordinance for the preventing of the growing and spreading of Heresies quaest 29. tells us that if reason ought not to regulat or limit men about the object or matter of their believing then are they bound to believe these things concerning which there is no ground or reason at all why they should be believed As if this being understood of humane or naturall reason were an absurdity Divine Revelation in Scripture or thus saith the Lord is the ground or reason of believing or as School men speak the Objectum formale fidei But wee are bound to believe because of thus saith the Lord some things which we are not able to comprehend by our reason for instance The Trinity of persons in the God head the incarnation of the Sonne of God his conception of a Virgin the union of two natures of God and man in one person It is therefore a question tending of it self to the subversion of the Christian faith and so of piety which that Quaerist there propoundeth viz. Whether ought any man at least in sensu comsito to beleeve the deepest or highest mysterie in Religion any further or any otherwise then as and as farre as hee hath reason to judge it to be a truth The same writer in his Hagiomastix sect 90. tells us that this is sound Divinitie that reason ought to be every mans leader guide and director in his faith or about what he is or ought to beleeve and that no maâ—… ought to leap witâ—… his faith till he hath looked with his reason and discovered what is meet to be beleeved what not If this be good Divinity then Pauls Divinity is not good Rom. 8. 7. 1 Cor 2. 14. 2 Cor 10. 5. 5. That the onely right Reformation under the Gospell is the mortifying destroying and utter abolishing out of the faithfull and elect all that sinne corruption lust evill that did flow in upon them through the fall of Adam This is true Gospel Reformation saith Mr. Dell Serm. on Heb. 9. 10. and besides this I know no other And after pag. 11 Christ dying for us is our redemption Christ dwelling and living in us is our Reformation Again pag 12. For the taking away transgression for us and from us which is the onlie Reformation of the new Testament is a work agreeable to none but the Son of God as it is written His Name shall be called JESUS for he shall save his people from their sinnes whereupon all alongs he speaks much against Ecclesiasticall Reformation and pag 14. He adviseth the Parliament to lay aside their intentions how pious soever of the work of Church Reformation because they are men of war and the care of this work belongs onely to Christ the Prince of peace This Doctrine 1. Is destructive to the solemn League and Covenant of the three Kingdomes obligeing them to endeavour the Reformation of Religion in Doctrine Worship Discipline and Government 2. 'T is destructive to the Reformation begun by Luther continued and prosecuted by all thereformed Churches and by the Independent Churches as well as others 3. 'T is contrary to the example of the Apostles themselves and condemneth them as well as us for they did not only teach and commend to the Churches that Reformation which Mr. Dell calls the mortifying or destroying of corruption and lust or Christ dwelling and living in us but likewise an externall Ecclesiasticall Reformation and severall Canons concerning the Reformation of externall abuses and scandals in the Church as for instance that the Churches should abstaine from bloud and things strangled that two or three at most should prophesie in the Church at one meeting that the men should pray with their heads uncovered the women covered that young widows should be no longer admitted to serve the Church in attending the sick and that such widows must be at least 60. years old and the like 4. This Doctrine puts Jesus Christ himself in the wrong because he challenged the Churches of Pergamus and Thyatira for suffering and having amongst them these that taught the Doctrine of Bâ—…laam â—…5 Mr. Dell his doctrine openeth a wide doore to the tolleration of the grossest and most horrid Idolatries Blasphemies Abominations Iâ—… thousands in the Kingdome should set up the Masse and bread Worship or should worship the Sunne or should publickly maintain that there is no God nor any judgement to come nor Heaven nor Hell the Parliament ought not may not by his doctrine endeavour the reducing and reforming of such people or the suppressing of such abominations these offenders must bee let alone till Christ reforme them mortify sin in them which is to him the only Reformation now under the Gospell 6. And while hee appropriateth this Reformation to the time of the Gospell since Christ came in the flesh hee doeth by necessary consequence hold that there was no godly or mortifyed person in the old Testament and that we must not take Abraham Moses David Iob c. for examples of a personall Reformation or of true holinesse and mortification As this doth necessarily follow from this Doctrine so it seems to have been not far from his meaning and intention For pag 3. 4. speaking
to bee extended to every error which may be confuted by Scripture although happily such an error be too tenaciously maintained Nor yet is it to be so farre restricted as that no error shall be accounted Hereticall but that which is destructive to some fundamentall Article of the Christian faith if by a fundamentall Article you understand such a truth without the knowledge and faith whereof 't is impossible to get salvation When Peter Martyr defines Heresie he makes no mention of a fundamentall error but of an error contrarie to the Scriptures loc com class 2. cap 4. § 50. So Calvin Instit lib 4. cap 2. § 5. understands all such to be Heretiks as make a breach in the Church by false Doctrines Walaeus tom 1. pag 57. saith Hereticall Churches do either erre in the foundation or onlie in some other things built upon the foundation When Peter speaks of such Heresies as take away the very foundation Iesus Christ he thinks it too little to call them simple Heresies but he cals these damnable Heresies But if you understand by fundamentall truths all the chief and substantiall principles I do not mean onely the first Rudiments or A B C of a Catechisme which we first of all put to new beginners but I mean all such truths as are commonly put in the confessions of faith and in the more full and large Catechismes of the reformed Churches or all such truths as all and every one who live in a true Christian reformed Church are commanded and required to learn and know as they exspect in the ordinary dispensation of God to be saved in this sense I may yeeld that Heresie is alwayes contrary to some fundamentall truth 'T is one thing to dispute of the absolute soveraigne power of God and what are the truths without the beleif whereof 't is absolutly and altogether impossible that one can be saved Which question I doubt is hardly determinable by Scripture nor do I know what edification there is in the canvassing of it sure I am 't is a question much abused 'T is another thing to dispute what are these truths which in a Church where the Gospell is truely preached all and every one come to years of knowledge and discretion and having means and occasions to learne are bound to know and according to the revealed will and ordinary dispensation of God must learne as they desire or exspect to have a true fellowship with Christ in the Sacrament of the Lords supper or to bee accepted of God and saved eternally 2. We must not think that no man is a Heretick but he who is consistorially or judicially admonished and thereafter continueth pertinaciously in his error For where 't is said Tit 3. 10 A man that is an Heretick after the first and second admonition reject 'T is intimated that he is an Heretick before such admonition Positively I concieve that these six things doe concurre to make a Heresie 1. T is an error held by some Minister or member of a Church I mean either a true Church or an assembly pretending and professing to be a true Church For both Peter and Paul where they foretell that Heresies were to come 2 Pet 2. 1. 1 Cor 11. 19. they adde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you i.e. among you Christians So Act 20. 30. also of your owne selves shall men arise speaking perverse things Therefore the Scripture gives noâ—… the name of Heretiâ—…ks to these who are altogether without the visible Church but it calleth such by the names of Heathens or unbelâ—…evers or they that are without or the like 2. T is an error volunntarlie and freely chosen both in the first invention and broaching of it which is proper to the Heresiarchs and in the maintaining of it or adhering to it whicâ—… is common to all Hereticks This I collect from the very name which the Scripture gives to it for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I choose Therefore we give not the name of Hereticks to such Christians as are compelled in time of persecution to profess such or such an error which peradventure were a formal Heresie if voluntarly and without compulsion professed They ought indeed to die and to indure the greatest torments before they professe what they know to be an error but this their sin is not properly called Heresie for an Heretick doth freely and voluntarily hold that which is his error And in this respect and consideration Tertullian thinks that an Heretick is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned of himself Tit 3. 10. because he hath of himself choosed that which doth condemne him The Apostle there hath commanded to reject an Heretick If I reject him might one say then I loose him I destroy his soule Nay saith the Apostle his perdition is of himself for he hath chosen his own wayes and his soul delighteth in his abominations This interpretation is much surer and safer then to say that a Heretick is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or self-condemned because he goes against his own light and against the principles received and acknowledged by himself Which sense is accompanied with many dangerous consequences 3. 'T is such a choosing of error as is accompanied with a rejecting of Truth A Hereticke puts light for darknesse and darknes â—…or light good foâ—… evill and evill for good he chooseth eâ—…ror as truth and refâ—…seth truth as error they that give heed to seducing â—…pirits and doctrines of Devils do also depart from the faith 1 Tim. 4. 1. resist the 〈◊〉 2 Tim 3. 8 and turne away their ears from the truth 2 Tim 4. 4. their course hath a teâ—…minus a quo al 's well as ad quem 4 'T is an error professed and maintained and which â—…y that means becomes a scandal and snare to others For although there may be Heresie aâ—…s well as other kinds of sinâ—…urking and hid in the thoughts yet that belongs to Gods judgement only not to mans The Heresies which are spoken of 1 Cor 11. â—…9 are certainly known and apparently discriminative even among men And Hereticâ—…s are scandalous persons to be avoided and rejected Rom 16. 17. Tit 3. 10. which could not be except their errors were known 5. 'T is an error contradictory to some chiefe and substantialâ—… truth grounded upon or be necessary consequence drawne from the holy Scripture There was never yet any Heretick in the Christian world who contradicted that whiâ—…h is literally and syllabically in Scripture The most damnable Hereticke will offer to subscribe to the Scripture in stead of a Confession of Faith who yet will not subscribe to all truths which necessarily follow from the words of Scripture But I call not every error Heresie which is contrary to any consequentiall truth grounded upon Scripture As the Scrâ—…pture reckons not all who sin to be workers of iniquitie so it reckons not all who erre to be Hereticks Although there is not any either sin or
first caution most necessary for the Sectaries of this time whose new lights are such that among them vetera deperdita and nova reperta go hand in hand together and are almost convertible termes as if a man should not keep what he had because he finds somewhat which he had not Secondly many of those new lights which some brag off not onely expell much of the good old light but bring in grosse Egyptian darknesse There is a woe denounced against those who put darknesse for light as well as against those who put light for darknesse Isay 5. 20. I may well say that grosse darknesse is introduced when the fundamentall Articles of faith are called in question denied and oppugned as the Godhead of Jesus Christ the divine authority of the Scriptures the immortality of the Soul the eternity of glory to the Elect and of torments to the Reprobate c. If the foundations be shaken what can the righteous doe If wee hold not fast this Gospell if we embrace not this Saviour we cannot have another 1 Cor 3. 11. For other foundation can no man lay then that is laid which is Iesus Christ Gal 1. 6. I marvell that ye are so soone removed from him that called you into the grace of Christ unto another Gospell vers 8. But though we or an Angel from heaven preach any other Gospell unto you then that which wee have preached unto you let him be accursed Thirdly beware of those new Lights which make any certain truth although neither fundamentall nor circumfundamentall to be uncertaine as wee ought not to say of any sin so neither of any truth Is it not a little one Let every truth be highly valued Buy the truth and sell it not say not This truth is but a matter of discipline let it goe 'ts not worth the buying He that is faithfull in that which is least is faithfull also in much and he that is unâ—…ust in the least is unjust also in much Luke 16. 10. Melchior Adamus both in the life of Carolostadius and in the life of Luther observeth the great evill which grew out of Luthers dislike of Carolostadius his strictnesse zeal and forewardnesse in abolishing auricular confession and difference of meats and casting out images out of Churches at which things Luther was the more offended because done by Carolostadius in Wittenbreg during Luthers absence and without his knowledge and counsell Luther did also alledge that Carolostadius his strictnesse and zeal in these lesser things hindered and retarded the Reformation in more substantiall points of Doctrine However the story noteth that hence was the first rise of that deplorable Sacramentarian controversie which hath ever since made so great a rupture in Germany I could never yet observe or read or hear of controversies about discipline in any Christian Church but still they grew higher and higher and those who rejected or slighted the will of Christ in smaller things did afterwards slight it in greater things Fourthly beware of those new lights which not only refuse to admit some certaine truths but refuse to admit any truth now held or professed in the reformed Churches as sure and certaine and infallible as if because mens judgements are not infallible but subject to error therefore wee cannot be sure nor infallibly perswaded of this or that Article The holy Scripture will teach us that beleevers may attaine to a certaine and infallible knowledge of some truths for it was no impossible thing that Paul prayed for when he prayed that the Colossians might have all riches of the full assurance of understanding to the acknowledgement of the mystery of God and of the Father and of Christ. The mystery of God that he is and that he is eternall invisible omnipotent c his nature and attributes the mystery of the Father or that there is a distinction of persons in the holy Trinity and an eternall generation the mystery of Christ his person natures offices birth passion death resurrection ascension and intercession these are things of which the Apostle would have us most fully and certainly perswaded Timothy was assured of the things he had learned 2 Tim. 3. 14. so was Theophilus Luke 1. 4. A Mariner is not infallible in his judgement yet hee may bee assured infallibly that such a thing is a rocke which he must avoid and such a way is the way he must direct his course A Physitian is not infallible in his judgement concerning the symptomes causes and cures of diseases yet he may be most certainly perswaded such a disease is deadly and there is no cure for it or such a thing may be cured and this is the cure So in Divinty the obnoxiousnesse of mens judgement to error hindereth not but they may be infallibly perswaded of this and this and the other truth Fifthly beware of those new Lights which come not from the Sunne of righteousnesse To the Law and to the testimony if they speake not according to this word it is because there is no light in them Isa. 8. 20. When men walk in the light of their owne sparkes they shall lye down in darknesse New fancies are not new lights 't is no truth which cannot bee grounded upon the word of truth It was a wilde fancy of the Weigelians that there is a time to come which they cal seculum Spiritus sancti in which God shal by his Spirit reveal much more knowledge and light then was revealed by Christ and his Apostles in the Scriptures There is so much revealed in Scripture as the Apostle calls the wisdome of God and the hidden wisdome of God 1 Cor 2. 7. the things which are preached and written to us are the things which the very Angels desire to look or pry into 1 Pet. 1. 12. and saith not Christ That which ye have already hold fast till I come Revel 2. 25 more of this error see in Brochm and System theol com 1. Article 6. cap 2. quaest 12. Sixtly take heed of proud and lofty and self conceited new Lights 1 Cor 14. 32 33. And the spirits of the Prophets are subject to the Prophets for God is not the author of confusion but of peace If the spirits of the Prophets must be so subject how much more the spirits of private persons Wherefore in a reformed Church all pretended new Lights which are against the receaved Doctrine government or forme of worship ought to be in all humility and submission offered to be tryed by a learned and godly Synod The Loâ—…rean severity was such that no man might move for a new law but with a rope about his neck that if his motion were thought good he might be spared but if bad hanged So Demosthenes advers Timocr tells us I will not allow this severity against such as offer new Lights or move for new changes in the Church But I may well applie here the Athenian law recorded by Demosthenes in the same Oration The Athenians went not so
minde in the truth and the stability of the heart in grace go hand in hand together Heb 13. 9. Davids rule is good Ps. 24. 12. What man is he that feareth the Lord him shall he teach in the way that he shall chuse Which is also Christs rule Ioh. 7. 17. If any man will do his will he shall know of the Doctrine whether it be of God or whether I speak of my self See also Deut 11. 13 16. Elisha healed the unwholesome waters of Iericho by casting salt into the fountain 2 Kings 2. 21 so must the bitter streams of pernicious errors bee healed by geting the salt of mortification and true sanctifying grace in the fountain 3 Be sure to cleave to thy faithfull and sound teachers the sheep that followes the shepherd are best keeped from the Wolfe I finde the exhortation to stability in the faith joyned with the fruitfull labours of faithfull Teachers Phil. 3. 16. 17. Heb 13 7 9. So the Apostle Eph 4. from the work of the Ministry verse 11. 12 13. draweth this consequence v. 14. that we hencefoorth be no more Children tossed to and fro and carried about with every winde of Doctrine The Galatians were easily seduced al 's soon as they were made to disgust Paul 4 Watch and be vigilant against the first beginnings of declining against the first seeds of error Gal 5. 9. It was while men flept that the enemy came and sowed tears among the Wheat and when he had done went his way Mat. 13. 25. Therefore watch ye stand fast in the faith 1 Cor. 16 13. go hand in hand together 5. Avoid and withdraw from the Authors and fpreaders of Heresies and dangerous errors Rom. 16. 17. 1 Tim 6 5. 2. epist. Iohn 10. 11. Phil. 3. 2. He that would be godly should not use ungodly company and he that would be Orthodox should not use Hereticall company unlesse he have some good hopes to convert some who have erred from the truth and come into their company only for that end Ia 5. 19 20 I remember Chrysostome in diverse places warneth his hearers how much they indangered their soules by going into the Jewish synagogues and there was a great zeale in the Ancient Church to keep Christians that were Orthodox from the Assemblies and companie of Hereticks 6. Get Church Discipline established duely exercised which is ordained to purge the Church from false Doctrine Rev 2. 14. 20. 7. Leane not to thy own understanding and be not wise in thine owne eyes Prov. 3. 5. 7. Let reason be brought in captivity to the obedience of Christ 2 Cor 10 5. That which made the Antitrinitarians and Socinians fall away from the belief of the Trinity of persons in the godhead and of the union of the two natures of God and Man in the person of Christ was because their reason could not comprehend these articles which is the ground of their opinion professed by themselves When I speak of Captivating reason I do not mean implicite faith the eyes of my understanding must be so far opened by the holy Ghost that I may know such an article is held forth in Scripture to be believed and therefore I doe believe that it is though my reason cannot comprehend how it is 8. Count thy cost and be well resolved before hand what it will cost thee to be a Disciple of Christ to be a constant professor of the Truth Luk 14. 26. to vers 34. Act 14. 22. Confirming the souls of the Disciples and exhorting them to continue in the faith and that we must through much tribulation enter into the Kingdome of God This is surer then to confirme our selves with the hopes of a golden age of prosperity in which we shall feel no affliction 9. Search the Scriptures Ioh. 5. 39 Act 17. 11. Do not take upon trust new Lights from any man be he never so eminent for parts or for grace but to the law and the Testimony The up shot of all is that we ought to hold fast the profession of our faith without wavering and be stedfast and even unmoveable in the truth and not to give place to the adversaries no not for an houre Gal 2 4 5. I do not mean pertinacy in the least error nor a vain presumptuous overveening conceit of our knowledge to make us despise any Light which others may give us from Scripture Pertinacy is an evill upon the one hand and to be too tenacious of our own opinions But that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Levity inconstancy wavering Scepticisme is an evill upon the other hand 2 Thess 2 2 be not soone shaken in minde c. And this is the Epidemicall disease of the Sectaries of this time which I have now been labouring to cure their word is yea and nay and not unlike to that which Salust objected to Cicero that he said one thing sitting another thing standing yet it may be sometimes observed that these who are the greatest Sceptiks and Pyrrhonians in reference to the common and received tenents are the most pertinacious and tenacious in Tenents invented by themselves I have read it observed of Socinus that as he set at nought Fathers counsels and the whole current of ancient and moderne interpreters of Scripture so vain glory made him to maintaine stiffely and tenaciously any opinion or invention of his owne as if he had been infallible men are sooner drawne from truth then from error Some are unstable in the truth and unstable in error too you may finde among them annuas atque menstruas fides to use Hilaries phrase they are of a new faith and a new religion every year if not every Moneth Remember Reubens reproach Gen 49. 4. unstable as water thou shall not excell One sort of the Sectaries there is indeed which will not ingage to hold any thing but are known by believing nothing these passe now under the name of Seekers yet if one of the ancient Fathers or of the Reformers themselves who lived an hundreth years agoe were now alive they could tell us that these Seekers were in their dayes called Atheists and in deed what other name is due to these Nullifidians who are of no Religion CHAP. XII Whether a sound heart and an unsound head can consist together vice versa or whether truth and holynesse be not inseparable companions T Is one of the greatest objections against the suppressing and punishing of Heresies errors and Schismes O say they this is a persecuting of those that are godly this is a wound to Piety and the power of godlynesse I do not denie but there may be and is true piety in many who are somewhat infected with the leaven of false Doctrine live in some erroneous opinion I dare not appropriat the name of the godly party to those who are free from any of the errors of the times those that are truely godly may in diverse things differ in opinion every error is
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
ungodlynesse and unrighteousnesse are the ruling Elders a holy Hereticke is a Chimera and a prophane person beleeving a right is another But here peradventure some will think that the great objection lyes may not a prophane person have a sound or orthodox judgement in all controverted truthes May not a man understand all mysteries and all knowledge who yet hath no love nor true sanctification 1 Cor 13. 2. May not a person hold fast the profession of the true faith without wavering whose heart not withstanding is not right with God nor stedfast in his Covenant I answer first where there is but a forme of godlynesse there is but aforme of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word no where used by the holy Ghost but in two places a forme of knowledge Rom 2. 20. and a forme of godlinesse 2 Tim. 3. 5. It is not the true and reall forme either of knowledge or godlinesse which as they have a true matter so a true forme He saith not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which had been the proper word for a true forme but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speciem scientiae speciem pietatis If wee have respect to the notation of the word 't is a formation or forming I may call it a forming without mattering so that the forme of knowledge more then which an ungodly man hath not bee hee never so learned hath not the truth substance and reality of knowledge Theophilact saith some understand it to be the image and false resemblance of knowledge so Hesychius and Suydas understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an image of a thing Secondly there is no sinfullnesse in the will and affections without some error in the understanding all lusts which a naturall man lives in are lusts of Ignorance 1 Pet 1. 14. the sins of the people are called the errors of the people Heb 9 7 and the wicked person is the foole in the Proverbs the naturall man receives not the things of the Spirit of God and what is the reason because they are foolishnesse unto him neither can he know them because they are spiritually discerned 1 Cor 2 14. the world cannot receive the spirit of Truth because it knoweth him not Ioh 14 17. The â—…opish Doctrines of free will of Justification by works of meat of implicite Faith of believing the Scriptures because the Church receiveth them what marvel that they do so whose eyes are not opened to see the Sun beame of Divine light in the Scripture it self which is Spiritually discerned Of the Sacraments conferring of Grace and the like also the Soâ—…inian tenents that a man is noâ—… bound to believe any Artiâ—…le of Faith nor any interpretation of Scripture except it agree with his reason that Pastors and Ministers of the word have not now any distinguishing sacred vocation authorizing them to be the Ambassadours of Christ to preach and minister the Sacraments more nor other Christians which is also maintained by a late Erastian writer in the Netherlands These and the like errors professed and maintained by them what are they but so many legible commentaries and manifest interpretations of those corrupt and erroneous principles which are lurking and secretly seated in the judgements and understandings of naturall and unregenerated persons al 's well learned as uulearned these Hereticks do but bring foorth to the light of the Sun what is hid within the mynds of other unregenerat persons as in so many dark dungeons The like I say of tâ—…e Arminian Doctrine of universall grace and universall atonement by Christs death And of Originall sin that it is not properly sin which doctrines are common to many Anabaptists with the Arminians the like I say also of the Antinomian doctrines that Christ hath abolished not only the curse and rigour and compulsion but the very rule it self of the morall Law so that they who are under the Covenant of Grace are not bound to walk by that rule that they ought not to repent and mourn for sin that God doth not affâ—…ict them for sin that Faith without the evidence of any marks or fruits of Sanctification doth assure the soul of its interest in Christ and what is that scientia media which the Iesuits glory of as a new Light but the very old error of naturall men which looks upon things contingent as not decreed and determined by the will of God and what is the Erastian way which oppugneth suspension from the Lords Table Excommunication and all Church government 5. What is it but a declaration or manifesto of the proud imaginations of mens corruptions which say within themselves Let us break their bands asunder and cast away their cords from us And y e take too much upon you Moses and Aaron seeing all the congregation are holy every one of them and the Lord is among them I conclude this point every naturall man hath in his heart somewhat of Popery somewhat of Socinianisme somewhat of Arminianisme somewhat of Anabaptisme somewhat of Antinomianisme somewhat of Erastianisme and I cannot buâ—… adde somewhat of Independency too so farre as it pleadeth for more liberty then Christ hath allowed and if every man hath a Pope in his belly as Luther said then every man hath an Independent in his belly for the Pope is the greatest Independent in the world and t is naturall I think to every man to desire to be judged by no man Thirdly when an unregenerat or unsanctified person holds last the profession of the Faith take heed it be not because he is not yet tempted nor put to it in that thing which is the idol of his heart let him bee brought to this either to quite the truth and the faith or to quite what is dearest to him in the world and see what he will doe in that case His fruit is but such aâ—… growes upon the stony ground but stay till the Sun of persecution arise and scorch him I have the more fully and strongly asserted the inconsistencie of Heresie and holinesse as likewise of sound beleeving and prophane living and have shewed the joynt fading or flourishing of true grace and true holynesse that this being demonstrated and laid down for a sure principle may lead us to many practicall and usefull conclusions and corrolaries which I will onely here point at First it cuts off the exception of those who cry out against the censuring suppressing and punishing of Hereticks by the Christian Magistrate as if this were a persecuting of pietie or pious persons when it is indeed a suppressing of a work of the flesh â—…for Heresie is no other Gal 5. 20. and of that which is either the cause or effect either the usher or page of someimpiety Secondly it confuteth that most pernicâ—…ous and cursed opinion that if a man live well he may be saved in any Religion or any Faith Socinus did hold that all whether Lutherans or Calvinists or Anabaptists or Arians so that they live
well shall be saved as hath been observed he was a follower of Mahomet for Machomet having compyled his Alcoran partly out of the Jewish and partly out of the Christian Tenents and made it an hotch potch out of both that he might conciliâ—…t favour unto it among both hee held that every one who lives well whether Jew or Christian shal be saved he that holds a man may be saved what ever he beleeve may with as much truth hold that a man may be saved what ever he doe or howevâ—…r helive Thirdly it stoppeth the mouthes of Hereticks and Sectaries who call themselves the godly party Arrius Photinus Socinus Arminius and generally the chief Heresiarches which ever rose up in the Church have been cryed up by their followers for men of extraordinary piety as well as parts all are not sheep that comes in sheeps cloathing a false Prophet is a wolfe in sheeps cloathing Math. 7. 15. but it is added ye shall know them by their fruits mark by their fruits not by their green leaves nor faire flourishes let them pretend what they will we must beleeve the word of the Lord that one of the marks of those who are approved is to hold fast Gospell truths against Heresies 1 Cor. 11. 19. and by the rules of contraries those infected with Heresie are made manifest not to be approved If that which I have formerly asserted and cleared from Scripture be a truth as most certainly it is then it is no truth but a most dangerous and grace-destroying doctrine which some hold 1. viz. That it is to be much questioned whether any opinions or Heresies as they are called be absolutly inconsistent with beleeving in Jesus Christ and so damnable that is accompanied with eternall damnation but only that which is formerlie contradictorie to such a beleeving This writer who is one of the fomenters of the Scepticisme of this time makes much question whether any error or Heresie be damnable which doth not formally contradict this proposition that whosoever beleeves in Jesus Christ shall not perish but have everlasting life but I have shewed elsewhere that Heresies denying the God-head of Jesus Christ are accompanied with damnation and no marvell for whosoever beleeveth in Christ and yet beleeveth not him to be eternall God doth but believe in a creature and no creature can redeem us from hell nor satisfie infinite justice so are the Heresies concerning justification which hold that something besides Christs righteousnesse whither our faith or works is imputed to us to justification damnable if continued in Gal. 5. 4. that if by damnable Heresies we mean such errours as are of dangerous consequence and in this respect justly and deeply condemnable or censurable by men many who hold and publicklie maintaine damnable Heresies in this sense may have yea and some as farre as men are able to discerne de facto have true grace and goodnesse If he mean that such have true grace and goodnesse in that sense as David during the time of his continuing in the sinne of adultery or Peter during the time of his denying Christ had true grace and goodnesse that is that such doe not totally fall away from true grace but have the seed of God abidiâ—…g in them then hee pleadeth no better then as if one should say the sin of adultery the sin of denying of Christ are not damnable sinnes at least not inconsistent with true grace and goodnesse but if he will yeeld that errours of dangerous consequence which are justly and deeply condemnable are inconsistent with true grace and goodnesse in the same sense as grosse sinnes are inconsistent therewith that is that grosse and condemnable errors are inconsistent with the soules growing thriving prospering flourishing yea with any lively acting and putting foorth of true grace yea that grosse errors doe greatly and dangerously impare abate diminish weaken wound hurt and blast true grace and goodnesse and doe extremly grieve and in a great measure quench the spirit of grace Then he must also grant that to bear with or wink at grosse erâ—…ors is to bear with or wink at such things as are extremly prejudiciall obstructive and impeditive to true grace and goodnes 4. It is but an ignorant mistake and a dangerous soul deceaving presumption for a prophane loose-liver or for a close immortified and rotten hearted hypocrite to thinke or promise that he will stand fast in the faith and hold fast the truth without wavering Whosoever maketh ship wracke of a good conscience cannot but make shipwracke of faith too Hee that is overcome of a sinne may be overcome of an error too when he is tempted in that which is the idol of his heart Therefore let him who would have light from Christ awake from his sinnes Eph. 5. 14. Hee that hath not pious affections and thinkes his orthodoxe judgement will make him stedfast in the faith is as great a fool as he that thinkes to ride without a horse or a Captain that thinks to fight the enemy without souldiers or a Mariner that thinks to make out his voyage when his ship wants sailes 5. They that would have Church censures put forth only upon Hereticks Apostats or such as are unsound in the faith but not upon prophane livers in the Church which was the error of Erastus and before him of the Princes and States of Germany in the 100. Grievances the Originall of which error so farre as I can finde was from the darknesse of Popery for there was an opinion that the Pope might be deposed for Heresie but not for a scandalous life which opinion Aeneus Sylvius deâ—…gest is concilii Basil lib 1. confuteth they also upon the other hand that would have the censure of excommunication put forth upon loose and scandalous livers within the Church but not for those things which the reformed Churches call Heresies So Grotius annot on Luke 6. 22. and diverse Arminians diverse also of the Sectaries in England These I say both of the one and of the other opinion do but separat those things which ought not cannot be separated 6. There is cause to set a part dayes of fasting and prayers when Heresies and errors abound as well as when prophannesse and grosse wickednesse aboundeth in the lives of people Christ doth in five of his Epistles to the Churches of Asia to Ephesus Smyrna Pergamos Thyatyra Philadelphia take notice of false Teachers Sects and erroneous Doctrines commending the zeal in Ephesus against them blaming those in Pergamos and Thyatira for tollerating such amongst them incouraging those in Smyrna and Philadelphia by expressing his displeasure against those Sects No mention of loose and scandalous livers distinguished from the Sects in those Churches Either there were such scandalous livers in those Churches at that time or not If there were then observe Christ mentions not them but the false Teachers and Sectaries for although both are condemnable yet he takes speciall notice of scandals in Doctrine and
Governours and Government CHAP. XX. That necessary consequences from the written word of God do sufficiently and strongly prove the consequent or conclusion if Theoreticall to be a certain divine truth which ought to be beleived and if practicall to be a necessary duty which we are obleidged unto jure Divino THis assertion must neither be so farre inlarged as to comprehend the erroneous reasonings and consequences from Scripture which this or that man or this or that Church apprehend and believe to be strong and necessary consequences I speak of what is not of what is thought to be a necessary consequence neither yet must it be so far câ—…arctat and straitned as the Arminians would have it who admit of no proofes from Scripture but either plaine explicit Texts or such consequences as are nulli non obviae as neither are nor can be contraverted by any man who is rationis compos See there praef ante exam cens and their examen cap 25. pag. 283. By which principle if imbraced we must renounce many necessary truths which the reformed Churches hold against the Arians Antitrinitarians Socinians Papists because the consequences and arguments from Scripture brought to prove them are not admitted as good by the adversaries This also I must in the second place premise that the meaning of the assertion is not that humane reason drawing a consequence from Scripture can be the ground of our belief or conscience For although the consequence or argumentation be drawn foorth by mens reasons yet the consequent it self or conclusion is not believed nor embraced by the strength of reason but because it is the truth and will of God which Camero prael tom 1. p. 364. doth very well clear Ante omnia hoc tenendum est aliud esse consequentiae rationem deprehendere aliud ipsum consequens nam ut monuimus supra saepenumero deprehenditur consequentiae ratio cum nec comprehendatur antecedens nec deprehendatur consequens tantum intelligitur hoc ex illo sequi I am hoc constituto dicimus non esse sidei proprium sed rationis etiam despicere consequentiae rationem dicimus tamen fidei esse proprium consequens credere Nec inde tamen sequitur sidem quia consequens creditur niti ratione quia ratio non hic argumentum sed instrumentum est quemadmodum 〈◊〉 sides dicitur esse ex auditu auditus non est argumentum fidei sed est instrumentum Thirdly let us here observe with Gerhard a distinction be-between corrupt reason and renewed or rectified reason or between naturall reason arguing in divine things from naturall and carnall principalls sense experience and the like and reason captivated and subdued to the obedience of Christ 2 Cor 10. 4 5. judging of divine things not by humane but by divine rules standing to scriptural principals how opposite so ever they may be to the wisedome of the flesh T is the latter not the former reason which will be convinced satisfied with consequences and conclusions drawn from Scripture in things which concerne the glory of God and matters spirituall or divine Fourthly there are two sorts of consequences which Aquìnas prima part quaest 32. art 1. 2um distinguisheth 1. Such as make a sufficient and strong poof or where the consequence is necessary and certaine as for instance sayeth he when reason is brought in naturall science to prove that the motion of the Heaven is ever of uniforme swiftnesse not at one time slower and another time swifter 2. By way of agreablenesse or conveniency as in Astrology saith hee thi reason is brought for the Excentricks or Epicycles because by these being supposed the Phoenomena or appa entia sensibila in the Coelestiall motions may be salved Which he thinks is no necessary proof because their Phoenomena may be salved another way and by making another supposition Now the consequences from Scripture are likewise of two sorts some necessary strong and certain and of these I here speak in this assertion others which are good consequences to prove a sutablenesse or agreablenes of this or that to Scripture though another thing may be also proved to be agreable unto the same Scripture in the same or another place This latter sort are in diverse things of very use But for the present I speak of necessary consequences I have now explained the assertion I will next prove it by these arguments First from the example of Christ and his Apostles Christ proved against the Sadduces the Resurrection of the dead from the Pentateuch which was the only Scripture acknowledged by them as many think though some others hold there is no warrant for thinking so Mat. 22 31 3. Luke 20. 37 38. Now that the dead are raised even Moses shewed at the Bush when he calleth the Lord the God of Abraham and the God of Isaac and the God of Jacob for he is not a God of the dead but of the living for all live unto him Again Ioh. 10. 34 35 36. Is it not written in your Law I said ye are Gods If hee called them gods unto whom the word of God came and the Scripture cannot be broken Say ye of him whom the Father hath sanctified and sent unto the world thou plasphemest because I said I am the Sonne of God The Apostle Paul proved by consequence from Scripture Christs Resurrection Act 13. 33 34. He hath raised up Iesus again as it is also written in the second Psalme thou art my Sonne this day have I begotten thee And as concerning that he raised him up from the dead now no more to returne to corruption he said on this wise I will give you the sure mercies of David His God head is proved Heb 1. 6. From these words Let all the Angels of God worship him Divine worship cannot be due and may not be given to any that is not God 2. Argum Although Hooker in his Ecclesiasticall policy and other Prelaticall writers did hold this difference between the old and new Testament that Christ and his Apostles hath not descended into all particularities with us as Moses did with the Jews yet upon examination it will be found that all the ordinances and holy things of the Christian Church are no lesse determined and contained in the new Testament then the Ordinances in the Jewish Church were determined in the old and that there were some necessary things left to be collected by necessary consequences from the Law of Moses as well as now from the new Testament If we consult the Talmud we find there that the Law Num 15. 31. concerning the soul to be cut off for despysing the word of the Lord is applied to those who denied necessary consequences from the Law and saith the Talmud if a man would acknowledge the whole Law to be from Heaven praeter istam collectionem amajori aut minori istamve à pari is notatur illâ sententiâ quia verbum Domini aspernatus est Exc.
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
will return to the good old way the Scripture way Christs way the Apostles way in which I shall finde rest to my soule The third point now remains viz. that there is no such inextricable difficulty darknesse or mist in this mark the love of the brethren but that the children of God may and sometimes do clearly and safely assure their hearts by this mark that they have passed from death to life Which that it may appeare I shall speak first to the Object the Brethren then to the Act which is love Touching the Object let foure things be observed First this we certainly know that there are Saints on earth we believe the holy universall Church Now all who have passed from death to life those and none but those have a true and sincere love to the saints in generall praying heartily for them sympathizing with their suffering and rejoycing at their felicity None but a Saint can say in truth and with a sincere selfe-denying affection If I forget thee O Ierusalem let my right hand forget her cunning If I do not remember thee let my tongue cleave to theroof of my mouth If I preferre not Ierusalem above my chief joy Ps. 137. 5. 6. The Apostle commends praying for all Saints Eph 6. 18. and love to all the Saints Col 1. 4. I conceive he means not only all the Saints known to us but the whole invisible Church of Saints on earth That prayer and protestation Psal. 122. 7 8. when uttered in Spirit and Truth can proceed from no other but a gracious renewed heart peace be within thy walls and prosperity within thy Palaces For my brethren and companions sake I will now say peace be within thee This very love to the Saints in generall as to the excellent and precious ones of the earth is a fruit of Sanctification and a mark of a renewed and gracious estate even as contrary wise they that have no love to the Saints in their species or kind that love and esteem men only for some earthly respect and consideration the Rich the Honourable the Mighty c. or for some particular humane relation Parents Wives Children Kindred Friends Benefactors c. much more they that delight in the company and fellowship of the prophane and ungodly prove themselves to be such as have not yet passed from death to life Secondly t is neither necessary nor possible that we have a a certain and infallible knowledge of the true Saintship and regeneration of these particular persons whom we love under the notion of Brethren and Saints The Apostles themselves did once look upon and love some as Saints who were no Saints Iudas Simon Magus Ananias and Saphyra and others of that kind It is Gods own prerogative to know certainly the hearts of men To require a certain knowledge of the Saintship of others before we can say we love the Brethren doth not only strike at the mark of love but at the duty of love and makes the yoke of Christ heavy yea unsupportable and the very Evangelicall commandment of love to be most grievous yea impossible And if the Antinomian objection hold good no man on earth can performe acceptably this duety of Love except he know the hearts of those whom he loves under the notion of Saints If it be replyed that the commandement of Christ is acceptably performed when to my best knowledge and observation and according to the best tryall which one Christian is allowed by Christ to take of another they are Saints whom I love under that notion and that tiâ—… not necessary to the acceptable pâ—…rformance of the duty of love that I know infallibly such a one to be a true Saint Then it will follow by the like rule and by parity of reason that comfort and assurance may be had from this mark I love the Brethren although I cannot certainly and infallibly say these whom I love are true Saints For if I can be cleare in point of the duety and that my obedience to the new commandement of Christ love one another is acceptable to God then may I also be clear in point of the mark or signe this proposition I love the Brethren being a necessary consequent from that proposition I have through the grace of Christ so far performed the duty of Love as that it is acceptable to God in point of new obedience and this leads me to a third answer 3. Particular or individuall Saints may be so farre known by their fruits and are so farre discernable and visible as that our love to them under that notion may be known to be an acceptable service to God and so a comfortable mark or evidence to our selves Which plainly appears from what Christ saith Math 10. 41. 42. He that receiveth a Prophet in the name of a Prophet shall receive a Prophets reward And he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward And whoever shall give to drink unto one of these little ones a cup of cold water onely in the name of a Disciple verily I say unto you he shall in no wise lose his reward Before verse 11. Into whatsoever City or Town ye shall enter enquire who in it is worthy and there abide till ye goe thence Heb 6. 20. For God is not unrighteous to forget your work and labour of Love which ye have shewed towards his name in that ye have ministred to the Saints and do minister These believing Hebrews did not infallibly know that they were Saints to whom they ministred yet the Apostle tels them their worke was acceptable to God and made himself to be perswaded of them things that accompany Salvation They to whom he writes being conscious to themselves of the truth and sincerity of their love might much more be perswaded of themselves things that accompany Salvation from this mark of Love although they could not know infallibly the hearts of those whom they loved as Saints We may without either revelation or infallibility of judgement by the marks which the word gives us for judging and discerning of others so farre be perswaded in a judgement of Charity that this or that person is a Saint a Brother a Sister one in Christ as that our love to the person under that notion is according to the rules of Christ flowes from faith which worketh by love and is acceptable to God as a part of our new obedience If it were not so this absurdity would also follow there could be no communion of Saints one with another at least no such thing done in faith Do not Believers act in Faith and not doubtingly when they have communion one with another when they exhort and comfort one another when they pray one with another when they sympathize one with another If they do not act these things in Faith they sinne for whatsoever is not of Faith is sin 4. It is to be observed that he who objects to others