A treatise of miscellany questions wherein many usefull questions and cases of conscience are discussed and resolved ... / by Mr. George Gillespie ... ; published by Mr. Patrik Gillespie ...

CHAP. XII. (Book 12)

Whether a sound heart and an unsound head can consist together, & vice versa? or whether truth and holynesse be not inseparable companions.

TIs one of the greatest objections against the suppres∣sing 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 appro∣priat 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 inconsi∣stant with holynesse, yet every error doth pro tanto, and pro∣portionably, retard, hinder, and prejudge holynes, and al∣though the Devill sow his tares among Christs wheat (I mean in the same persons als 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 opportu∣nity 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 in∣fected 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 re∣formed 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 affecti∣on maks a corrupt Judgement. This may appeare in the gene∣rall 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 load∣ning. 2 Tim: 3. 6. 2 Thes: •…•… 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 als 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 errone∣ous wayes, have been led away with the lust of the flesh, Rom. 16, 18▪ Philip, 3: 19. 2 P•…•…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 e•…•…en in the times of Reformation, yet the peo∣ple 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 with∣all, 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 Pa•…•…an, yet after all this turned Christian again under the next Chri∣stian Emperour.

The pride of life hath corrupted the judgement of others, and p•…•…rverted them in the way of Religion, it was the love of preheminence whi•…•…h perverted Diotrephes, 1 •…•…o. 3. 9. 10. It was pride which made Coreth, Dathan and Abiram cry down the Magistracie of Moses, and the priesthood of Aaron, a•…•…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 Pro∣testant, 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 C•…•…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 under∣standing, 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 School∣men 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 Commen∣tators upon that place. 'Tis to be observed, that sometimes the Scripture speaketh of an error of the judgment concerning the faith, as a fountaine and cause of ungodlinesse, prophan∣nesse, 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 con∣cerning 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, through∣out 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 Thum∣mim. See also 1 Thes: 5. 23. here is both Soul and Spirit san∣ctified, which two are plainly distinguished, Heb. 4. 12. The word of God is so quick and powerfull▪ as that it pierceth e∣ven 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 judge∣ment excuse a corrupt heart, and inordinat affections: Aristo∣tle 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 'tis 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 ortho∣dox 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 anoyn∣ting 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 stat•…•… 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, Chry∣sostome 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 un∣corrupt* 1.1 life profiteth nothing without soundnesse of faith, licenti∣ousnesse

of judgement in Doctrines, will certainly introduce licenti∣ousnesse of heart and life, in practicalls. Arminius himself (al∣though many of his followers have cryed up, Septicisme in* 1.2 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 dis∣ciples indeed, Ioh: 8. 31. so the Apostle Ioh•…•… gives this rea∣son, why Simon Mag•…•…s, Hymeneus, Alexander, Philetus, Me∣•…•…ander, Carpocrates, Basilides, Ebion, Cerinthus, and such like, went out and separated from the Church, and from the profes∣sion of the truth, because saith he, they were not of us▪ mean∣ing, 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 distin∣guisheth 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 sa•…•…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 un∣s•…•…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 pro∣phane person, beleeving a right is another.

But here peradventure some will think, that the great ob∣jection lyes, may not a prophane person have a sound or or∣thodox 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 per∣son hold fast the profession of the true faith without wavering, whose heart not withstanding, is not right with God nor sted∣fast in his Covenant?

I answer first, where there is but a forme of godlynesse, there is but aforme of knowledge, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (which had been the proper word for a true forme,) but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 speciem scientiae, speciem pietatis. If wee have respect to the no∣tation of the word, 'tis 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 natu∣rall 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, be∣cause it knoweth him not, Ioh: 14, 17. The •…•…opish Doctrines of free will, of Justification by works, of meat, of implicite Faith, of believing the Scriptures because the Church recei∣veth 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 con∣ferring of Grace, and the like, also the So•…•…inian tenents that a man is no•…•… bound to believe any Arti•…•…le of Faith, nor any in∣terpretation of Scripture, except it agree with his reason, that Pastors and Ministers of the word have not now any distin∣guishing sacred vocation, authorizing them to be the Ambas∣sadours of Christ, to preach and minister the Sacraments more nor other Christians (which is also maintained by a late Era∣stian 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 se∣cretly seated in the judgements and understandings of naturall and unregenerated persons, als 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 t•…•…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 aff•…•…ict them for sin, that Faith with∣out the evidence of any marks, or fruits of Sanctification doth assure the soul of its interest in Christ, and what is that scien∣tia media which the Iesuits glory of as a new Light, but the ve∣ry old error of naturall men, which looks upon things contin∣gent 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 govern∣ment. 5. What is it but a declaration or manifesto of the proud imaginations of mens corruptions, which say within them∣selves, 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 a∣mong them. I conclude this point, every naturall man hath in his heart, somewhat of Popery, somewhat of Socinianisme, somewhat of Arminianisme, somewhat of Anabaptisme, some∣what of Antinomianisme, somewhat of Erastianisme, (and I can∣not bu•…•… adde) somewhat of Independency too, so farre as it pleadeth for more liberty then Christ hath allowed, and if eve∣ry 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 tis 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 a•…•… 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 flouri∣shing of true grace and true holynesse, that this being demon∣strated 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 •…•…for Heresie is no other, Gal: 5. 20.) and of that which is ei∣ther the cause or effect, either the usher or page of someimpiety.

Secondly, it confuteth that most pernic•…•…ous and cursed opi∣nion, that if a man live well, he may be saved in any Religion or any Faith. Socinus did hold, that all, whether Lutherans, or* 1.3 Calvinists, or Anabaptists, or Arians, so that they live well, shall be saved (as hath been observed) he was a follower of Maho∣met, 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 concili•…•…t fa∣vour 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 how∣ev•…•…r helive.

Thirdly, it stoppeth the mouthes of Hereticks and Sectaries, who call themselves the godly party, Arrius, Photinus, Soci∣nus, Arminius, and generally the chief Heresiarches, which e∣ver rose up in the Church, have been cryed up by their follow∣ers, 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 do∣ctrine which some hold: 1. viz. That it is to be much questi∣oned;* 1.4 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 on∣ly 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 pro∣position, that whosoever beleeves in Jesus Christ shall not pe∣rish, but have everlasting life, but I have shewed elsewhere that Heresies denying the God-head of Jesus Christ, are ac∣companied 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 dan∣gerous consequence, and in this respect, justly and deeply con∣demnable, 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 abidi•…•…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 ex∣tremly grieve, and in a great measure quench the spirit of grace: Then he must also grant, that to bear with, or wink at grosse er∣•…•…ors, is to bear with, or wink at such things as are extremly pre∣judiciall, obstructive, and impeditive to true grace and goodnes.

4. It is but an ignorant mistake, and a dangerous soul deceav∣ing presumption, for a prophane loose-liver, or for a close im∣mortified and rotten hearted hypocrite, to thinke or promise, that he will stand fast in the faith, and hold fast the truth with∣out wavering. Whosoever maketh ship wracke of a good consci∣ence, 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 soul∣diers, 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 de∣posed for Heresie, but not for a scandalous life which opi∣nion Aeneus Sylvius, de•…•…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 refor∣med 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 prophan∣nesse, 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, commen∣ding the zeal in Ephesus against them, blaming those in Perga∣mos and Thyatira, for tollerating such amongst them, incoura∣ging

those in Smyrna and Philadelphia, by expressing his dis∣pleasure against those Sects. No mention of loose and scan∣dalous 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 honey∣ed over with plausible pretences, and therefore the more need∣ing a discovery? If there were no such scandalous and pro∣phane livers in these Churches. Then note, that Christ will have a great controversie against a Church, which hath false Doctrin•…•…s, and pernitious Sects in it, although there were ne∣ver a scandalous person more in it. There is therefore cause to fast and pray, for which Christ makes a matter of contro∣versie 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 rea∣sons 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. re∣ceave them not into your houses, who bring not the Do∣ctrine

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 pra∣ctises, or that a man runnes no hazard of his salvation, by er∣roneous 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 exclu∣ded 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 pre∣served 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if he that is no prophane one; be yet an unstable one, what doth it profite? It is plain∣ly 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 Chri∣stians 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, (•…•…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 pro∣mises, and rest upon Christ for stability of heart, 1 Cor: 1. 8. for he is our wisdome and sanctification, as well as righteous∣nesse and redemption, ibid. vers: 30. Let us intertaine the Spi∣rit 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, some∣times 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 de∣sire 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 opi∣nion, or the right hand of a sinfull will, or the right foot of a carnall affection.

Notes

• * 1.1

  De verbis Apost. Ser. 24.
• * 1.2

  •…•…rat. de •…•…ompon. •…•…elig: dissi∣lio.
• * 1.3

  Vide o∣ra•…•…▪ in au∣Abrah: Calov•…•…i. Anno. 1643.
• * 1.4

  Mr. J. Goodwi•…•… Hagioma stix sect: 634. 65▪