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
which speaks in the soule by the voice of the Lord which speaks in the Scripture If it agree not then we have not losed but have made a right discovery and found out a depth of Sathan and so gained by the tryall If it do agree so likewise we are gainers being confirmed in the assurance not upon the Testimony of another but upon the surest and best known Testimony of the holy Ghost himself Thirdly if these things be not admitted and if the Antinomian argument which now I speak to stand good then it shall be easie for any deluded person to repell the most searching convictions which can be offered to him from Scripture for he shal still think with himself though unhumbled and unregenerat it is the voice of the spirit of the Lord which speaks peace to my soule and this voice I know is according to the word because I am assured by the same spirit that it is indeed according to the Word and other evidence I will not look after because I am to receive the Testimony of the Spirit upon his own credit and not upon the credit of some other thing The voice of the spirit which speaks in my soul is that beyond which there must be no inquiry I ask now how shall the Antinomians convince such a one from Scriptur Nay how can they choose but according to their principles confirme him in his delusory imaginary assurance Fourthly the very same Antinomian Author who speaks of the Testimony of the spirit of God in the soul as that beyond which there must be no inquirie and which puts an end to all objections even he himself doth by and by tell us of aliquid ultra and puts the soul upon a further inquiry which as I said before shal either resolve into our way of assurance by marks or otherwise leave the soul overclouded more in the dark then at the beginning And so I come to his secōd evidence which he cals the receiving evidēce Though the spirit of the Lord saith he doe reveal the minde of the Lord to men yet they are not fully resolved concerning this mind of the Lord to their own spirits till by Faith they do receive it Now till men do receive this Testimony and believe it they are never resolved but when men do receive it and believe it that it is a true Testimony then they sit down satisfied Again Faith is an evidence as it doth take possession of that which the spirit of the Lord reveals and manifests and gives to a person The spirit indeed makes the title good but faith maks good the entry and possession and so clears the title to us though good in it self before Is there a voice behind thee or within thee saying particularly to thee in thy self thy sins are forgiven thee Doest thou see this voice agree with the word of Grace If thou doest receive the Testimony of the Spirit according to that word If thou doest indeed receive it here is thy evidence Thereafter he moves this objection But you will say if there be not fruits of faith following that faith is a dead faith and therefore there must be something to evidence with it For answer whereunto first he rejects this as a great indignity to Faith If faith be not able of it self to give Testimony or must not be credited when it doth give Testimony except something will come and testifie for it to give credit unto it Next he answereth thus that which hath the whole essence of faith is not a dead but a living faith Now the whole essence of faith is nothing else but the Eccho of the heart answering the foregoing voice of the spirit and word of Grace thy sins are forgiven thee saith the spirit and word of Grace my sins are forgiven me saith Faith If therefore the Eccho to the voice of Spirit and word of Grace be the essence nay be the whole essence of believing this is certain where there is receiving or beleiving there cannot be a dead faith Now behold him at a losse all resolves into this issue no assurance by the Testimony of the spirit and word of grace unlesse this testimony be received by faith no entry and possession no clearing of the title to the soule no resolution or satisfaction to the conscience till it beleive But then while the soule examines it self whether it have a true lively faith or only a dead faith he dare not admit the tryall of faith by the fruits of it as if it were an indignity to the tree to be knowen by the fruit or to the fire to be knowen by the heat Faith purifieth the h◅art saith the Scripture Faith workes by love Faith shewes it self by works This Antinomian durst not adventure upon this tryall by the Scripture markes of faith yea to avoid this he runnes into a great and dangerous errour that the whole essence of faith is nothing else but the Eccho of the heart answering the voice of the spirit and saying my sinnes are forgiven me as if there were no faith where there is no assurance of the forgivenesse of sinnes and as if faith were quite lost as often and as long as the soule cannot say with assurance my sinnes are forgiven me Again may there not bee a false Eccho in the heart may not a temporary beleever who receaves the word of grace with joy say within himself my sinnes are forgiven me Where is the clearing of the conscience now Is it in that last word where there is receaving or beleeving there cannot be a dead faith But how shall I know that there is indeed a receving and beleving The essence of faith is the receaving of Christ in the word of grace and a ◅esting upon him for righteousnesse and life Now another Antinomian tells us that to receave Christ and his benefites truely doth necessarily include in it these foure particular points 1 To know our lost state by the least sinne our misery without Christ and what need we have of him 2. To see the excellency and worth of Christ and his benefites 3. A taking and having of Christ and his benefites to ones owne self in particular 4. To be filled with great joy and thankfull zeal If these things be so then I am sure many doe imagine they have receaved Christ and his benefites by faith who have not truely and really receaved him so that the soul searching it self in this point whether have I any more then a dead faith or a counterfeit faith dare not acquiesce nor sit down satisfied with that resolution where there is receaving or beleeving there cannot be a dead faith For the soule must still enquire whether is my receaving or beleeving true reall sound lively and such as cannot agree to a dead faith The same Author whom I last cited where he putteth a difference between a counterfeit faith and a true faith he saith that the counterfeit faith neither reneweth nor
155. There is cause to fast and pray when Heresies abound ibid. We must not converse with false Teachers pag. 156. Opinions are not free more then practises pag. 157. Hee who would keep his head let him keep his heart ibid. The approved in triall are these only who have both true piety and a sound judgement pag. 158. CAP. XIII Whether Conscionable Christians and such as love the power and practice of piety can without defileing their own conscience or without a destructive wounding of the power of godlinesse imbrace and hold the principles of these who call themselves the godly partie Or whether they ought not rather to avoid these who do now Pharisaically and Donatistically appropriat to themselves the name of the Godly partie as being indeed such who under the pretence of zeall for the power of godlines hold diverse ungodly principles pag. 159. Diverse who now pretend to be the godly party hold many ungodly principles 1 That none ought to be punished for preaching or publishing an error in faith except it be contrary to the light of nature ibid. There is need of some Oedipus to loose this how these who decline natures light in lesser things should appeal to it in sublimer things pag. 160. 2 That in questions of Religion we must only argue from the new testament ibid. This is shortly refuted pag 161. 162. 3 That Sectaries and Hereticks peaceable in the state ought to be tolerated and foreborn pag. 162. Toleration is the Sectaries holy of holies ibid. It s shortly refuted pag. 163. 4 That none should believe more nor by reason he can comprehend this is not good Divinity pag. 164. 165. 5 The only Gospell Reformation is the destroying of sin out of the Elect and that this work belongs to Christ alone ibid. This is a destructive and injurious Doctrine pag. 165. 166. 6 Diverse Arminian and Antinomian Tenents are maintained by them which strengthen the hands of the wicked pag. 167 7 Other Tenents are current among them which are apt to weaken the hearts and hands of the Godly pag. 168. CAP. XIV Another most usefull Case of Conscience discussed and resolved concerning associations and confederacies with Idolaters Infidels Hereticks or any other known enemies of truth and godlinesse pag. 169 Three kind of Covenants distinguished Civil sacred and mixed the last two are unlawfull to be made with wicked men and these who differ in Religion ibid Civil Covenants called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for peace or commerce are lawful ibid. Civil Covenants called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to joyne in Military expeditions together is unlawfull ibid. This is proved from Scripture pag. 170. 171 Three objections from Abraams and the Maccabees Covenants and Davids associating with broken men answered pag 171 172 173. Five particulars which God hath forbidden his people in reference to Heathen or wicked Persons pag. 174. 175. 176. Religious Covenants and familiar conversation is forbidden pag. 174. Conjugall Covenants is forbidden pag. 175 Faedus deditionis or pactum Liberatorium forbidden 176. David did not right in sparing Ioab and Shimei ibid. Civil Covenants of War was forbidden ibid. This is confirmed more pag. 177 178. The Objection taken from Jehosaphats joyning with Ahab proves nothing pag. 179 Two other Objections answered by Scripture pag. 181. Five Distinctions to take off all other Objections pag. 182. Three uses of this point pag. 183. Six Motives and reasons to drive home this naill to the head pag. 184. 185 Another objection from Davids confederacy with Abner and Amasa answered fully pag. 186 187. 188. What can be drawn from the example of Christian States and Common-wealths pag. 189. An Objection of Malignants answered pag 190. How men may be forced into the Covenant pag. 191. How Neglect and contempt of a Dutie may be censured and wihall wickednesse in the person who hath taken up the practise of the dutie pag. 192 Another Objection removed ibid Wee may no more associat with the wicked of the same Kingdome then of another Kingdome pag. 193. CAP. XV. Of Uniformity in Religion Worship of God and Church Government 194 Why Luther declined a generall Synod for unity in ceremonies ibid. There is great difference betwen the Prelatical conformity and the Presbyteriall uniformitie ibid. This is branched out in seven particulars pag. 195. 196. 197 Both nature and Scriptures gives presidents for uniformity p. 198. 199. The Church in the old testament was very uniforme both in the substantials and rituals of their worship ibid. It was also prophecied to be under the New testament and commended and commanded in it pag. ibid. 200 The Church in the ancient times had a great uniformity pag. 200. CAP. XVI Whether it be lawfull just and expedient that the taking of the Solemne League and Covenant be injoyned by the Parliament upon all Persons in the Kingdome under a considerable penalty pag. 201 Nine particulars to be remembred for the right deducing and stating the matter of fact pag. 201. 202. The grounds and reasons of such an ordinance and appointment may be eleven pag. 203. 204. 205. 206. Four Objections answered pag. 207. How this ordinance would not bee tyrranny over mens consciences ibid The covenant is no temporary obligation pag. 208. If such an ordinance to the Army be scandalum acceptum then the not making of it is scandalum datum pag. 209. CAP. XVII Of Infant-baptisme pag. 210 Baptisme hath succeeded in the roome of Circumcision against Mr. Tombs opinion ibid. Baptizing with water is a divine institution proved from Scripture p. 211 Both Hebrews and Heathens had a custome of washing infants soone after their birth ibid Unto what the institution of Baptisme by water related pag. 212. The Manna and water out of the Rock was the same in substance with the Lords supper and the cloud in the red sea was the same with our baptisme in eight respects p. ibid 213. This infant-baptisme of theirs is a good warrant for us p. 214 215. The originall of Baptisme is not derived from the baptisme used in the admission of Proselyts p. 216. Another text Ephes 5. 26. proves that baptisme belongs to infants p. 217 CAP. XVIII Of the use of a Table in the Lords supper and of the communicants there comming to and receiving at the Table pag. 218. The first guests our Saviour intertained received at the Table ibid. This sitting was not occasionall only but had a standing reason for it p. 219. Successive tables and repeating the words is no deviation from the rule p. 221. 222. Another argument taken from the generall notion and nature of the Lords Supper as it is a banquet and feast p. ibid. 223. 224. A third reason taken from the name Table which the Apostle uses p. 225. 226. 227. The sitting at table together sets foorth the communion of saints with Christ and among themselves p. 228 229. The words of distribution proves there must be a table all must sit at p. ibid 230. Antiquitie