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
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
errour in the own nature of it veniall yet every sin is not a grosse and hainous sin and every errour is not Heresie Heresies are mentioned as greater evills then Schismes 1 Cor 11. 18. 19. which could not be so if every errour were an Heresie 6. 'T is an errour factiously maintained with a renting of the Church and drawing away of Disciples after it In which respect Augustine said Errare potero Haereti us non ero I may eâ—…re but I shall not be an Hereticke Hereticks are deceivers and seducers who endeavour to pervert others and to overthrow their faith 2 Tim 3 13. Act. 20 30. 2 Tim. 2. 17. 18. Rom 16. 17 18 19. 2 Pet 2. 2. All known and noted Hereticks are also Schismaticks who make a rupture and strengthen their own party by drawing after them or confirming unto them Disciples and followers in so much that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used for a Sect as Act. 5 17. and 15. 5. and 24. 5. and 26. 5. For this cause the Donatists were condemned as Hereticks without imputation of Heresie to Cyprian And O strange turning about of things saith vincentius Lirinensis advers haeret cap 11. the Authors of the same opinion are judged Catholiks but the followers Hereticks The Masters are absolved the Disciples are condemned The writers of these books are the Children of the Kingdome but Hell shall receive the assertors or mantainers This last ingredient which is found in Heresie is hinted by the Arabick interpreter 1 Cor 11. 19. where he joyneth Schismes and Heresies as was noted before And indeed in the Originall the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the rising of the speech sets forth Heresie as carying schisme with it in its bosome I believe saith the Apostle in part what I hear of your schismes for there must be also Heresies i.e. both Schismes and somewhat more Calvin Institut lib 4. cap 2. § 5. makes the breaking of Church communion the making of a rent a thing common both to Hereticks and Schismaticks for Hereticks break one band of Church communion which is consent in doctrin Schismaticks break another which is love though sometimes they agree in the like faith From all which Scripturall observations we may make up a description of Heresie to this sense Heresie is agrosse and dangerous errour voluntarily held and factiously maintained by some person or persons within the visible Church in opposition to some chief or substantiall truth or truths grounded upon and drawn from the holy Scripture by necessary consequence But next why saith the Apostle that there must be Heresies This is not a simple or absolute necessity but ex Hypothesi I mean not onely upon supposition of Sathans malice and mens corruption but upon supposition of Gods eternall and infallible foreknowledge and not only so but upon supposition of the eternall decree of God whereby he did decree to permit Sathan and corrupt men to introduce Heresies into the Church purposing in the most wise and most holy counsell of his will to disabuse as I may so say his Church by these Heresies that is to order and over-rule them for the praise of his grace and mercy to manifest such as are approved and from the glory of his justice in sending strong delusion upon such as received not the love of the truth but had pleasure in unrigâ—…teousnesse These things being so i. e. Sathans malice and mens corruption being such and there being such a foreknowledge yea such a decree in God therefore it is that there must be Heresies and so we aâ—…e also to understand Mat 18. 17. it must needs be that offences come These things I doe but touch by the way That which I here aime at is the good use which God in â—…is most wise and soveraigne providence can and doth make of Heresies 'T is that they which are approved may bee made manifest Whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they which are approved we can understand nothing but such as are true and sincere Saints approved and accepted of God or as Bullinger on the place vere pii truely godly In which sense the same word is used Rom 16. 10. 2 Cor 10. 18. 2 Tim 2. 15. Iaâ—… 1. 12. The word is properly used of good money or silver well refined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is transferred to Saints with speciall reference to their mortification or to the refyning of them from the drosse of their corrupâ—…ions and so noteth such as walk in the spirit and not in the flesh The contrarie word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reprobate rejectaneous naughty or to bee cast away like the drosse of silver 1 Cor 9. 27. 2 Cor 13. 5 6. But how is it that by means or occasion of Heresies the godly party is made manifest Surely the meaning of the Apostle is not that the authors and followers of Heresies are the godly party for he calls Heresie a work of the flesh Gal 5 20. and will have an Heretick to be rejected as one who is of himself condemned Tit 3. 10. Therefore most certainly his meaning is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they which are approved are known by this as one of their characters they hate avoid and resist Heresies and earnestly contend for the faith they hold fast the truth of Christ without wavering And those who broach or adhere unto Heresies are thereby known to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unapproved and such as are like reprobat silver Whosoever therefore sideth or ingadgeth with Heresies or Hereticks yea whoever stands not fast in the faith doth ipso facto declare himself to be none of Pauls godly party So contrary is the holy Ghosts language to the tone of Sectaries in these dayâ—…s Neither is it in this Scripture alone but in diverse other Scriptures that the holy Ghost distinguisheth those that are approved of God from such as turne away from the truth after false doctrines and beleeve seducing spirits as well as from those who are of an ungodly life So Deut 13. 3. when a false Prophet arose and the signe or wonder came to passe what was Gods meaning in permitting these things The Lord your God proveth you to know whether ye love the Lord your God with all your heart and wâ—…th all your soule They therefore that hearkened to the false Prophet even when his signe or wonder came to passe made themselves known thereby that they had not been lovers of God with all their heart Again Matth. 24 24. those that are elect are not deceived by false Christs and the false Prophets and by the rule of contraries they who are deceived by them and go in their errour to the end are not elect but reprobat Gal 5. 20. 21. Heresie is a work of the flesh and is reckoned among these things which render a person uncapable of inheriting the Kingdome of God They therefore who walk in the spirit and not in the flesh and are made meet to be partakers
first caution most necessary for the Sectaries of this time whose new lights are such that among them vetera deperdita and nova reperta go hand in hand together and are almost convertible termes as if a man should not keep what he had because he finds somewhat which he had not Secondly many of those new lights which some brag off not onely expell much of the good old light but bring in grosse Egyptian darknesse There is a woe denounced against those who put darknesse for light as well as against those who put light for darknesse Isay 5. 20. I may well say that grosse darknesse is introduced when the fundamentall Articles of faith are called in question denied and oppugned as the Godhead of Jesus Christ the divine authority of the Scriptures the immortality of the Soul the eternity of glory to the Elect and of torments to the Reprobate c. If the foundations be shaken what can the righteous doe If wee hold not fast this Gospell if we embrace not this Saviour we cannot have another 1 Cor 3. 11. For other foundation can no man lay then that is laid which is Iesus Christ Gal 1. 6. I marvell that ye are so soone removed from him that called you into the grace of Christ unto another Gospell vers 8. But though we or an Angel from heaven preach any other Gospell unto you then that which wee have preached unto you let him be accursed Thirdly beware of those new Lights which make any certain truth although neither fundamentall nor circumfundamentall to be uncertaine as wee ought not to say of any sin so neither of any truth Is it not a little one Let every truth be highly valued Buy the truth and sell it not say not This truth is but a matter of discipline let it goe 'ts not worth the buying He that is faithfull in that which is least is faithfull also in much and he that is unâ—…ust in the least is unjust also in much Luke 16. 10. Melchior Adamus both in the life of Carolostadius and in the life of Luther observeth the great evill which grew out of Luthers dislike of Carolostadius his strictnesse zeal and forewardnesse in abolishing auricular confession and difference of meats and casting out images out of Churches at which things Luther was the more offended because done by Carolostadius in Wittenbreg during Luthers absence and without his knowledge and counsell Luther did also alledge that Carolostadius his strictnesse and zeal in these lesser things hindered and retarded the Reformation in more substantiall points of Doctrine However the story noteth that hence was the first rise of that deplorable Sacramentarian controversie which hath ever since made so great a rupture in Germany I could never yet observe or read or hear of controversies about discipline in any Christian Church but still they grew higher and higher and those who rejected or slighted the will of Christ in smaller things did afterwards slight it in greater things Fourthly beware of those new lights which not only refuse to admit some certaine truths but refuse to admit any truth now held or professed in the reformed Churches as sure and certaine and infallible as if because mens judgements are not infallible but subject to error therefore wee cannot be sure nor infallibly perswaded of this or that Article The holy Scripture will teach us that beleevers may attaine to a certaine and infallible knowledge of some truths for it was no impossible thing that Paul prayed for when he prayed that the Colossians might have all riches of the full assurance of understanding to the acknowledgement of the mystery of God and of the Father and of Christ. The mystery of God that he is and that he is eternall invisible omnipotent c his nature and attributes the mystery of the Father or that there is a distinction of persons in the holy Trinity and an eternall generation the mystery of Christ his person natures offices birth passion death resurrection ascension and intercession these are things of which the Apostle would have us most fully and certainly perswaded Timothy was assured of the things he had learned 2 Tim. 3. 14. so was Theophilus Luke 1. 4. A Mariner is not infallible in his judgement yet hee may bee assured infallibly that such a thing is a rocke which he must avoid and such a way is the way he must direct his course A Physitian is not infallible in his judgement concerning the symptomes causes and cures of diseases yet he may be most certainly perswaded such a disease is deadly and there is no cure for it or such a thing may be cured and this is the cure So in Divinty the obnoxiousnesse of mens judgement to error hindereth not but they may be infallibly perswaded of this and this and the other truth Fifthly beware of those new Lights which come not from the Sunne of righteousnesse To the Law and to the testimony if they speake not according to this word it is because there is no light in them Isa. 8. 20. When men walk in the light of their owne sparkes they shall lye down in darknesse New fancies are not new lights 't is no truth which cannot bee grounded upon the word of truth It was a wilde fancy of the Weigelians that there is a time to come which they cal seculum Spiritus sancti in which God shal by his Spirit reveal much more knowledge and light then was revealed by Christ and his Apostles in the Scriptures There is so much revealed in Scripture as the Apostle calls the wisdome of God and the hidden wisdome of God 1 Cor 2. 7. the things which are preached and written to us are the things which the very Angels desire to look or pry into 1 Pet. 1. 12. and saith not Christ That which ye have already hold fast till I come Revel 2. 25 more of this error see in Brochm and System theol com 1. Article 6. cap 2. quaest 12. Sixtly take heed of proud and lofty and self conceited new Lights 1 Cor 14. 32 33. And the spirits of the Prophets are subject to the Prophets for God is not the author of confusion but of peace If the spirits of the Prophets must be so subject how much more the spirits of private persons Wherefore in a reformed Church all pretended new Lights which are against the receaved Doctrine government or forme of worship ought to be in all humility and submission offered to be tryed by a learned and godly Synod The Loâ—…rean severity was such that no man might move for a new law but with a rope about his neck that if his motion were thought good he might be spared but if bad hanged So Demosthenes advers Timocr tells us I will not allow this severity against such as offer new Lights or move for new changes in the Church But I may well applie here the Athenian law recorded by Demosthenes in the same Oration The Athenians went not so
observations especially at such a time when this corner of the world is so full of new and strange Doctrines As for the reasons take these 1. If we be not stedfast and unmoveable in the profession of our faith we frustrat as to us the end for which the Scriptures were written Luke gives this reason to his Theophilus why he wrote the story of Christs birth life and death That thou mightest know the certainty of those things wherein thou hast been instructed Luke 1. 4. When Peter hath mentioned the voice which came from heaven concerning Christ hee addeth the certainty of the Scripture as a greater certainty We have also a more sure word of prophesie whereunto ye doe well that yee take heâ—…d as unto a light that shineth in a dark place 2. Pet 1. 19. A voice from heaven might sooner deceive us then the written word of God 2. To maintaine and professe the true Doctrine and the true faith is by all protestant orthodoxe writers made one yea the principall marke of a true visible Church Christ himself Ioh. 10. 4 5. gives us this mark of his sheep the sheep follow him their shepherd for they know his voice and a sâ—…ranger will they not follow for they know not the voice of strangers 3. If once we forsake the way of truth and goe into an erroneous way wee shall not know where to finde our paths we shall wander from mountain to hill forget our resting place As one wave comes after another so doth one error come after another As a canker spreadeth so doth error 2. Tim 2. 17 Evill men and seducers shall waxe worse and worse deceiving and being deceived 2 Tim 3. 13. Which hath made some and I hope will make more who were too inclinable to the new Doctrine and practises of Sectaries at first now to fall off from them when they increase unto more ungodlinesse unto more errour and there is no end one error breedeth a hundreth and a hundreth will breed ten thousand What was it that made so many fall off from the Prelats who once joyned with them Was it not because they were growing from the old ceremonies to many new ones and each year almost brought in some new superstition and from Popish rites they grew to Popish doctrines 4. If wâ—…e waver and be led about with diverse and strange doctrine then the prophesies which have gone before of the true Church shall not be made good in us It was promised concerning the Church and kingdome of Christ Isa. 32. 4 5. The heart also of the rash shall understand knowledge and the tongue of the stammerers shall be ready to speak plainly the vile person shall be no more called liberall c. that is those who simply and rashly were led about with every winde of Doctrine shall be so wise and knowing as to distinguish between truth and error between vertue and vice and call each thing by its right name So Isa. 33. 6. And wisedome and knowledge shall be the stability of thy times and strength of salvation 5. Instability and forsaking the way of Truth maks us losse much that we had gained 2 ep of Iohn vers 8. all the comfort we enjoyed all the good that ever our souls received of such a Truth such a cause such a ministery all that ever we did or spake or suffered for the Truth all this we losse when we turn aside after an erroneous way 6. It greatly hindereth our spirituall comfort and contentment Col 2 2. To be knit together in love is one mean and to have all riches of the full assurance of understanding to the acknowledgement of Gospel truths is another mean by which the Apostle wisheth the hearts of Christians to be comforted It addeth much to Pauls comfort that he could say I have kept the Faith henceforth there is laid up for me a crown c. 2 Tim. 4. 7. 8. 7. We run a great hazard of our soules and our saâ—…vation when we turn aside from truth to error It is said of the unstable that they wrest the Scriptures unto their own destruction 2 Pet 3. 16 Like a man fallen into quick sands the more he wrestles out the more he sinks When the Apostle hath spoken of Christs purchasing of our reconciliation justification and sanctification he addeth an If Col 1. 23 If ye continue in the faith grounded setled and be not moved away from the hope of the Gospel which ye have heard Not that our persevering in the true faith was acondition in Christs purchasing of these blessings but it is a condition without which we cannot possesse enjoy what Christ hath purchased that is he that falls away from the true Doctrine of the Gospel proves himself to have no part of the benefits of Christ. Some errors are in their own nature damnable and inconsistent with the state of grace or a fellowship with God 2 Pet 2. 1. So 2 ep Iohn v. 9. Whosoever transgresseth and abideth not in the doctrine of Christ hath not God Sure it may be said of Arrians Socinians Papists Libertines they have not God because they abide not in the doctrine of Christ so Gal 5. 4. Other error there are of which I may say whatsoever they are comparatively impenitency and continuing in them doth condemne whence it is that the Apostle Iames reckoneth him who erres from the truth to be in a way of death and danger of damnation Ia 5. 19. 20. Now the preservatives against Wavering and helps to stedfastnesse in the Faith are these 1. Grow in knowledge and circumspection be not simple as Children in understanding There is a slight of men and cunning craftinesse whereby they lye in wait to deceive So speaks the Apostle of these that spread diverse and strange Doctrines Eph 4. 14. and Rom 16. 18. he warres us that they do by good words and fair speaches deceive the hearts of the simple Thou hast therefore need of the wisedom of the serpent that thou be not deceived as well as of the fimplicity of the Dove that thou be not a deceiver Phil 1. 9 10. Do not rashly ingage into any new opinion much lesse into the spreading of it With the welladvised is wisedome Pythagoras would have us Schollers only to hear and not to speak for five years Be swift to hear but not to speak or ingage Prove all things and when thou hast proved then be sure to hold fast that which is good 1 Thess. 5. 21. Mat 7. 15. 17. There was never an Heresie yet broached but under some faire plausible pretence beguiling unstable souls as Peter speaks 2 Pet. 2. 14. Pro 14. 15. The simple believeth every word Be not like the two hundreth that went in the simplicity of their hearts after Absolom in his rebellion not knowing any thing but that he was to pay his vow in Hebron 2 Sam 15. 11. 2. Grow in grace and holynesse and the love of the truth for the stability of the
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
not inconsistant with holynesse yet every error doth pro tanto and proportionably retard hinder and prejudge holynes and although the Devill sow his tares among Christs wheat I mean in the same persons al 's well as in the same Church yet who will say that a field of wheat is nothing the worse of the tares for then to what end did the enemy watch an opportunity of that malicious hostile act to sow the tares among the wheat 2. Dangerous and damnable errors can no otherwise consist with true grace then dangerous and damnable sins and this I will hold as a good rule in practicall Divinity that as the want of true piety maks a person if tempted apt to be infected with error so error of judgement if continued in doth not only hinder growing but maks a dangerous decreasing and falling short in true piety or thus the stability of the mind and judgement in the faith of the Gospel and in the true reformed religion and the stability of the heart in grace and true piety stand or fall together floorish or fade away together lodge or 〈◊〉 together live or die together First of all to make good what I assert let it be wel observed that the Scripture finds out the roots of Heresies and errors in the corrupt hearts of men in some raigning unmortified lust an unstable Heart maks an unstable Head and a corrupt affection maks a corrupt Judgement This may appeare in the generall from Gal. 5. 20. where Heresies are reckoned among the works of the flesh Col 2 18. where a superstitious minde is called a fleshly minde 1 Tim 1. 19. where faith is compared to a precious Treasure caried in a ship a good conscience to the ship that caries it the losse of the ship is the losse of the loadning 2 Tim 3. 6. 2 Thes â—… 10. 11 12. Gal. 6. 12. 2 Tim 4. 3. 1 Joh 2. 19. It is therefore a good argument that protestant writers have used against the Popes infallibility The Pope hath been and may be impious prophane sensuall carnall proud covetous Therefore he may dangerously erre in his inditement and decrees Some have derived the originall of all the Popish errors from ambition and avarice or as others from the Cardinalls caps and the Monks bellies The Apostle Iohn reduceth all the cares courses studies endeavours opinions or practises of the Children of this world to one of these three 1 Ioh. 2 16. the lust of the flesh peculiarly so called uncleannesse wantonnesse gluttony drunkennesse The lust of the eyes when the soule is catched with something from without in the world which tempteth such a thing is goodly to the eye it entreth in upon the soul by the senses riches houses lands brave apparell ornaments c. The pride of life so called because where Pride raignes a man will al 's soon quite his life as that thing which his proud Spirit loves he had rather be dead before he get not his pride satisfied so that his pride and his life are all one to him and as it were things convertible You shall find many who have embraced new and erroneous wayes have been led away with the lust of the flesh Rom. 16 18 Philip 3 19. 2 Pâ—…t 2 13 14 18. Numb 25. 1 2 3 1 Kings 11. 1. 4 5. It was the sensuall pleasantnesse of the groves and high places which made the Jews in so much love with them that eâ—…en in the times of Reformation yet the people still sacrificed in the high places The lust of the eyes hath drawn away others from the way of truth and from the true Faith 2 Pet 2. 3. 1 Tim 6. 9 10 Luke 16. 4. Tit 1. 11. 1 Tim 6 5 these count gain to be godlynesse and have mens persons in admiration for advantage They will no longer adhere to the profession of the Truth then they may enjoy the world withall 2 Tim 4 10. Such a one was that Eccebolus who under Constantius seemed to be a precise Christian but afterwards under Iulian the Apostate he fell away and became a Paâ—…an yet after all this turned Christian again under the next Christian Emperour The pride of life hath corrupted the judgement of others and pâ—…rverted them in the way of Religion it was the love of preheminence whiâ—…h perverted Diotrephes 1 â—…o 3. 9. 10. It was pride which made Coreth Dathan and Abiram cry down the Magistracie of Moses and the priesthood of Aaron aâ—…d cry up the whole congregation as holy it was the love of a crown that made Ieroboam set up his Calves and make another A'tar and other priests and erect that independent Church of his which should not go up with their hard cases to the Sanhedrin at Jerusalem Henry the fourth of France who was once a Protestant changed his Religion for the same cause that he might get a Crown So did Iulian the Apostate once a Christian Porphyrius forsook the Christians that he might be the better avenged upon some Christian in Câ—…sarea of Palestina who had done him a wrong yea there is an innate pryd in all men by nature against Jesus Christ Psal. 2. 3. Luke 19. 14. Which pryd must be mortified 2 Cor 10. 5. Secondly there is a reciprocall influence as of the will and affections upon the understanding so of the understanding upon the will and affections the will determines the understanding quo ad exercitium but the understanding determines the will quo ad specificationem actus that is the will applyes the understanding unto or hindereth it from the discerning of good and evill yet the will it selfe hath not light in it selfe but is guided by the light of the understanding wherefore as the raine makes vapoures and the vapoures make raine so a bad understanding makes a bad will and a bad will makes a bad understanding if the eye be single the body is full of light Matth. 6. 22. which makes good what the Schoolmen tells us that bonitas voluntatis dependet à rectâ ratione velut regula the goodnesse of the will depends on right reason as ' its rule See Aquinas qu 2ae quest 19. Art 3. and the Commentators upon that place 'T is to be observed that sometimes the Scripture speaketh of an error of the judgment concerning the faith as a fountaine and cause of ungodlinesse prophannesse Atheisme 2 Tim 2. 16 17 18 19. Gal 5. 4. 2 Epist of Iohn 9. as contrarie wise there is a Light and knowledge which preserveth from sin and ungodlinesse and leadeth the soul in wayes of holynesse and obedience Psal 9. 10. and 119. 33. 34 Iohn 17. 17. If the knowledge of God of his Christ and of his Word and Will and Name and statutes preserve us from sinne and lead us in the wayes of obedience then by the rule of contraries error of judgement in these things will insnare us in sinne and wickednesse for instance an error concerning God whether father Ioh. 15. 21. sonne 1 Cor
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
profession as being matters of the highest treason against him and the most provoking sinnes in a Church as being also the more deceitfull and secreet poyson honeyed over with plausible pretences and therefore the more needing a discovery If there were no such scandalous and prophane livers in these Churches Then note that Christ will have a great controversie against a Church which hath false Doctrinâ—…s and pernitious Sects in it although there were never a scandalous person more in it There is therefore cause to fast and pray for which Christ makes a matter of controversie against his Churches If we have prayed away Popery Prelacy the old superstitious ceremonies the Malignant Armies c. O let us cry mightily for this also see if wee can pray away Heresies and pernitious Doctrines Sects and Schismes 7. We must turne away from and avoid the fellowship of false Teachers and the spreaders of dangerous Doctrines not only that we may bee stedfast in the truth but that our hearts may be established with grace for there are such reasons given in Scripture for avoiding the company of that kinde of men as highly concerne piety avoid them because they serve not Christ but their owne bellies Rom. 16. 17 18. from such turne away because they are men of corrupt minds supposing gaine to be godlinesse and their disputings breed envy strife railings evil surmisings 1 Tim 6. 4 5. receave them not into your houses who bring not the Doctrine of Christ because such have not God 2 epist. of Iohn vers 9. 10 11. 8. Let no man think that opinions are free more then practises or that a man runnes no hazard of his salvation by erroneous and hereticall opinions Error of judgement as well as wickednesse of practise may bring death and destruction upon the soul Iam 5. 19. 20. 2 Pet 2. 1. and 3. 16. Gal. 2. 21. Hereticks as well as murderers and drunkards are there excluded from the kingdome of heaven 9. If thou wouldest keep thy head from erring bee sure to keep thy heart from erring Psal 95. 10. It is a people that do erre in their heart and they have not known my wayes as thou desirest not to be a backslider in the profession of the true faith be not a backslider in heart Prov. 14. 14. If thou wouldest be preserved from erroneous opinions pray for the mortification of thy corruptions Gal. 5. 20. with 24. 10. If thou wouldest be firme and stable in the truth thou must not onely have grace in the heart but bee established in grace Heb 13. 9. Bee not carryed about with diverse and strange Doctrines for it is a good thing that the heart hee saith not have grace but be established 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in grace hee that is not established in the present truth i. e. in the truth of the times proves himself or otherwise makes himself to bee unstable in grace If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if he that is no prophane one be yet an unstable one what doth it profite It is plainly intimated to us 1 Pet 5. 8. 9. that such as are not sted fast in the faith doe not resist Sathan but are devoured by him and 2 Pet. 1. 12. The Apostle thinks it not enough that Christians be established in the present truth if they bee not also growing in grace and making sure their calling and election and adding one grace to another wherefore saith he I will not be negligent to put you alwayes in remembrance of these things â—…to wit which belong to the establishing of the heart in grace though yee know them and bee established in the present truth Now that the heart may be established in grace and so also in the truth let us endeavour to walk alwayes as under the eye of God Psal 16. 8. Heb 11. 27. to improve the promises and rest upon Christ for stability of heart 1 Cor 1. 8. for he is our wisdome and sanctification as well as righteousnesse and redemption ibid. vers 30. Let us intertaine the Spirit of grace and not grieve him nor quench him for by the Spirit of the Lord are we upholden stablished strengthened Psal 51. 11 12. Eph. 3. 16 11. When it comes to a time of try all and to the sifting of the whole house of Israel as corne is sifted in a sive Amos 9. 9. they onely are made manifest to be approved in whom there is both sanctification of the Spirit and beliefe of the truth both true piety and sound judgement if either of these be found wanting bee sure the other is wanting too what ever shew there may be to the contrary There is a Text 1 Cor 11. 19. worthy to bee much and often thought upon in these dayes For there must be Heresies or Sects among you that they which are approved may be made manifest among you of which Text moreanone Now then for as much as the Church is sometimes tried by Heresies sometimes by persecutions sometimes by both sometimes by other tentations and for our part we know not what further tryalls we must endure before this work be at an end or before we go off the stage As we desire to hold out in a time of tryall let us hold fast truth and holinesse together and cast away from us whatsoever maketh us to offend whether it be the right eye of an erroneous opinion or the right hand of a sinfull will or the right foot of a carnall affection CHAP. XIII Whether conscionable Christians and such as love the power aud practice of piety can without defiling their conscience or without a destructive wounding of the power of godlinesse embrace and hold the principles of these who call themselves the godly party Or whether they ought not rather to avoid those who doe now Pharisaically and Donatistically appropriat to them selves the name of the godly party as being indeed such who under pretence of Zeal for the power of godlinesse hold diverse ungodly principles LEt no man here stumble in the threshold or bee scandalized at the case I put I intend nothing either against piety or truely pious persons but to vindicat both from those principles of impiety which some maintaine and adhere unto under colour of piety The Arrians Ebionites and Socinians in Poland have pretended to bee the godly party there in so much that Faustus Socinus wrote a book entituled thus That the men of the kingdome of Poland and the great Dutchy of Lithuania commonly called Evangelicks who were studious of solid piety ought altogether to adjoyne themselves to the Assembly of those who in the same places are falsely and undescrvedly called Arrians and Ebionites There is as little truth in that pretence which diverse Sectaries now make to the way of godlinesse observe but these principles of theirs 1. That none ought to be punished for Preaching Printing or maintaining any error in Faith or Religion except it be contrary to the very light of nature Hence
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