The Rise Reign and Ruin of the Antinomians Familists and Libertines, Catalogue of errors

The Rise Reign and Ruin of the Antinomians Familists and Libertines · Catalogue of errors

p. 1A Catalogue of such Erroneous Opinions as were found to have been brought into New-England, and spread under hand there, as they were condemned by an Assembly of the Churches, at New-Town, Aug. 30. 1637.

The Errors.

1. IN the Conversion of a sinner, which is saving and gracious, the Faculties of the Soul, and Workings thereof, in things pertaining to God, are destroyed and made to cease.

The Confutation.

1. This is contrary to the Scripture, which speaketh of the Faculties of the Soul, (as the Understanding and the Will) not as destroyed in Conversion, but as changed, Luke 24 45. Christ is said to have opened their Understandings: Ioh. 21. 18. Peter is said to be led whither he would not, therefore he had a Will. Again, to destroy the Faculties of the Soul, is to destroy the Immortality of the Soul.

Error 2. Instead of them, the Holy Ghost doth come and take place, and doth all the works of those natures, as the faculties of the human nature of Christ do.

Confutation 2. This is contrary to Scripture, which speaketh of God, as sanctifying our Souls and Spirits, 1 Thess. 5. 23. purging our Consciences, Heb. 9. 14. refreshing our Memories, Ioh. 14. 26.

Error 3. That the love which is said to remain, when Faith and Hope cease, is the Holy Ghost.

Confutation 3. This is contrary to the Scriptures, which put an express difference between the Holy Ghost, and Love, 2 Cor. 6. 6. And if our love were the Holy Ghost, we cannot be said to love God at all; or if we did, it was, because we were personally united to the Holy Ghost.

Error 4, 5. That those that be in Christ, are not under the Law, and commands of the word, as the rule of Life. Alias, that the Will of God in the Word, or Directions thereof, are not the Rule whereunto Christians are bound to conform themselves, to live thereafter.

Confutation 4, 5. This is contrary to the Scriptures, which direct us to the Law, and to the Testimony, Esa. 8. 20. which also speaks of Christians, as not being without Law to God, but under the Law to Christ, 1 Cor. 9. 22.

Error 6. The Example of Christ's Life, is not a pattern according to | which men ought to act,

p. 2Confutation 6. This position (those actions of Christ excepted which he did as God, or as a Mediator, God and man, or on special occasions, which concern not us) is unsound, being contrary to the Scripture, wherein the example of Christs life is propounded to Christians, as a Pattern of Imitation, both by Christ and his Apostles, Mat. 11. 29. Learn of me, for I am meek, &c. 1 Cor. 11. 1. Be ye followers of me, as I am of Christ, Ephes. 5. 2. Walk in love, as Christ hath loved us, 1 Pet. 2. 21. Christ also suffered for us, leaving us an example, that ye should follow his steps, 1 Joh. 2. 26. He that saith he abideth in him, ought so to walk, even as he hath walked.

Error 7. The new Creature, or the new Man mentioned in the Gospel, is not meant of Grace, but of Christ.

Confutation 7. The false-hood of this Proposition appeareth from the Scriptures, which first propound Christ and the new Creature, as distinct one from another, 2 Cor. 5. 17. If any man be in Christ, he is a new Creature. Secondly, The new Man is opposed to the old Man, the old man is meant of Lusts and Vices, and not of Adams person, Ephes. 2. 22, 24. Therefore the new Man is meant of graces and vertues, and not of the person of Christ, Col. 3. 9, 10. Thirdly, the new man is expresly said to consist in Righteousness and true Holiness, Ephes. 4. 25. and to be renewed in Knowledge, Col. 3. 10. which are Graces, and not Christ.

Error 8. By love, 1 Corinth. 13. 13. and by the armour mentioned, Ephes. 6. are meant Christ.

Confutation 8. This position is near of kin to the former; but, secondly, the opposite, 1 Cor. 13. meaneth that love which he exhorteth Christians to bear one towards another, which if it were meant of Christ, he might be said to exhort them to bear Christ one to another, as well as to love one another. 2. Faith and Hope there mentioned, have Christ for their object; and if by love be meant Christ, he had put no more in the latter word, than in the two former. 3. And besides, it may as well be said, Faith in love, as Faith in Christ, and Hope in love, as Hope in Christ, if that were the meaning. And by armour, Ephes. 6. cannot be meant Christ. First, Because two parts of that armour are Faith and Hope, whereof the Scriptures make Christ the Object: Col. 1. 5. Beholding the stedfastness of your Faith in Christ, 1 Cor. 15. 19. If in this life only we had hope in Christ, &c. Now these Graces, and the Object of them cannot be the same, Secondly, A person armed with that Armour, may be said to be a sincere, righteous, patient Christian, but if by the armour be meant Christ, such predication should have been destroyed, and you might more properly say, a Christified Christian.

Error 9. The whole letter of the Scripture holds for a Covenant of Works.

Confutation 9. This position is unsound, and contrary to the constant tenor of the Gospel, a main part of the Scriptures which in the letter thereof holds not forth a Covenant of works, but of Grace, as appeareth, Ioh. 3. 16. 1. Tim. 1. 15. Mat. 11. 28. Heb. 8. 10, 11. 12.

p. 3Error 10. That God the Father, Son and Holy Ghost, may give themselves to the Soul, and the Soul may have true Union with Christ, true Remission of sins, true Marriage and Fellowship, true Sanctification from the Blood of Christ, and yet be an Hypocrite.

Confutation 10. The word [true] being taken in the sense of the Scriptures; this also crosseth the doctrine of Ephes. 4. 24. where Righteousness and true Holiness are made proper to him, that hath heard and learned the truth, as it is in Jesus.

Error 11. As Christ was once made flesh, so he is now first made flesh in us, ere we be carried to perfection.

Confutation 11. Christ was once made flesh, Ioh. 1. 14. no other incarnation is recorded, and therefore not to be believed.

Error 12. Now in the Covenant of Works, a Legalist may attain the same Righteousness for truth, which Adam had in Innocency before the Fall.

Confutation 12. He that can attain Adams Righteousness in sincerity, hath his sin truly mortified, but that no Legalist can have, because true Mortification is wrought by the Covenant of Grace, Rom. 6. 14. Sin shall not have dominion over you, for you are not under the Law, but under Grace.

Error 13. That there is a new birth under the Covenant of Works, to such a kind of Righteousness, as before is mentioned, from which the Soul must be again converted, before it can be made partaker of Gods Kingdom.

Confutation 13. This is contrary to Tit. 3. 4. where the new birth is made a fruit of Gods love towards man in Christ; of any new birth besides this, the Scripture speaketh not. It is also contrary to 2 Cor. 3. where it is made the work of the Spirit, (that is, the Gospel) opposed to the letter (that is, to the Law) to give life; the new birth brings forth the new creature, and the new creature argueth our being in Christ, 2 Cor. 5. 17. It is true indeed, Gods Children that are born again, must be converted again, as Mat. 18. 3. but that conversion is not from that grace which they have received, but from the corruption that still remains.

Error 14. That Christ works in the regenerate, as in those that are dead, and not as in those that are alive, or the regenerate after Conversion are altogether dead to spiritual Acts.

Confutation 14. This is contrary to Rom. 6. 11. Ye are alive unto God, in Jesus Christ, Ephes. 2. 1, 5. He hath quickned us, 1 Pet. 2. 5. Living stones, Gal. 2. 20. The life that I now live.

Error 15. There is no inherent Righteousness in the Saints, or Grace, and Graces are not in the Souls of Believers, but in Christ only.

Confutation 15. This is contrary to 2 Tim. 1. 5. The unfeigned Faith that dwelt in thee, and dwelt first in thy Grandmoother, 2 Pet. 1. 4. Partakers of the Divine Nature; which cannot be, but by inherent Righteousness, 2 Tim. 1. 6. Stir up the Grace of God which is in thee, Iohn 1. 16. Of his Fulness, we all receive Grace for Grace: but if there be no Grace in p. 4us, we receive nothing from his Fulness, 2 Cor. 4. 16. Our inward man is renewed day by day, Rom. 12. 2. with Ephes. 4. 24. we are changed or renewed.

Error 16. There is no difference between the Graces of Hypocrites and Believers, in the kinds of them.

Confutation 16. If this be true, then Hypocrites are wise, humble, merciful, pure, &c. and so shall see God, Mat. 5. 8. but they are called fools, Mat. 7. 26. Mat. 25. 1, 2, 3. neither shall they see God, Mat. 24. 51. Mat. 13. 20, 21, 22, 23. Heb. 6. 7, 8, 9. the difference of the grounds, argueth the difference in the kinds of Graces.

Error 17. True poverty of spirit, doth kill and take away the sight of Grace.

Confutation 17. This is contrary to Mark 9. 24. Lord, I believe, help my unbelief: if this were so, then poverty of spirit should binder Thankfulness; and so one Grace should hinder another, and the Graces of the Spirit should hinder the work of the Spirit, and cross the end why he is given to us, 1 Cor. 2. 12.

Error 18. The Spirit doth work in Hypocrites, by Gifts and Graces, but in Gods Children immediately.

Confutation 18. This is contrary to Nehem. 5. 15. So did I because of the fear of the Lord: Heb. 11. 17. Noah moved with fear, prepared an Ark.

Error 19. That all Graces, even in the truly regenerate, are mortal and fading.

Confutation 19. This is contrary to Ioh. 4. 14. they are Graces which flow from a Fountain which springeth up to Eternal Life; and therefore not fading, Ier. 31. 39, 40.

Error 20. That to call into question, whether God be my dear Father, after or upon the commission of some hainous sins, (as Murther, Incest, &c.) doth prove a man to be in the Covenant of works.

Confutation 20. It being supposed that the doubting here spoken of, is not that of final despair, or the like; but only that the Position denieth a possibility of all doubting to a man under a Covenant of Grace, this is contrary to Scripture, which speaketh of God's people under a Covenant of Grace, in these or other Cases, exercised with sweet Doubtings and Questions: David was a justifi'd man, (for his sins were pardoned, 2 Sam. 12. 12, 13.) yet his Bones waxed old, through his roaring all the day long, and the heaviness of Gods hand was upon him night and day, and the turning of his moisture into the drought of Summer, Psal. 32. 3, 4. and Gods breaking his Bones by with-holding from him the joy of his Salvation, Psal 51 8. shew that he was exercised with sweet Doubts and Questions at least, as this Position speaketh of; and the like may be gathered out of Psal. 77. 3, 4. where the holy Man Asaph, mentioneth himself, being troubled when he remembred God, and that he was so troubled, he could not speak nor sleep, and expostulateth with God; Will the Lord cast off for ever? And will he be favourable no more? And ver. 6, 7, 8, 9. p. 5These shew that he had at least sweet doubts, as the Position mentioneth, and yet he was not thereby proved to be under a Covenant of works; for he doth afterward confess this to be his infirmity, vers. 10. and receiveth the Comfort of former Experiences, in former days, and his songs in the nights, and of Gods former works, vers. 5, 6. 10, 11, 12. and he resumeth his claim of his right in God by vertue of his Covenant, verse 13.

Error 21. To be justified by Faith, is to be justified by Works.

Confutation 21. If Faith, in this position be considered not simply as a work, but in relation to its Object, this is contrary to the Scripture, that so appropriateth Justification to Faith; as it denieth it to Works, setting Faith and Works in opposition one against another in the point of Justification, as Rom. 3. 27. Where is boasting then? It is excluded. By what Law? By the Law of works? No, but by the Law of Faith; and ver. 28. We conclude, that a man is justified by Faith, without the works of the Law, and chap. 4. 16. Therefore it is by Faith, that it may be by grace, compared with vers. 4. To him that worketh is the Reward reckoned, not of grace, but of debt.

Error 22. None are to be exhorted to believe, but such whom we know to be the Elect of God, or to have his Spirit in them effectually.

Confutation 22. This is contrary to the Scriptures, which maketh the Commission which Christ gave his Disciples, in these words, Go, Preach the Gospel to every Creature; he that believeth and is baptized shall be saved, Mark 16. 15, 16. where the latter words imply an Exhortation to believe, and the former words direct, that this should not only be spoken to men known to be Elected, or only to men effectually called, but to every creature; The Scripture also telleth us, that the Apostles, in all places, called upon men to repent and believe the Gospel, which they might not have done, had this position been true.

Error 23. We must not pray for gifts and graces, but only for Christ.

Confutation 23. This is contrary to Scripture which teacheth us to pray for Wisdom, Iam. 1. 5. and for every grace bestowed by vertue of the new Covenant, Ezek. 36. 37. as acknowledging every good gift, and every perfect giving is from above, and cometh down from the Father of Lights. The whole 119. Psalm, besides innumerable Texts of Scripture, doth abundantly confute this, by shewing that the servants of God have been taught by the spirit of God to pray for every gift and grace needful for them, and not only for Christ.

Error 24. He that hath the Seal of the Spirit, may certainly judge of any person, whether he be Elected or no.

Confutation 24. This is contrary to Deut. 29, 29. Secret things belong to God; and such is Election of men not yet called.

Error 25. A man may have all graces and poverty of spirit, and yet want Christ.

Confutation 25. This is contrary to Mat. 5. 3. Blessed are the poor in spirit: but without Christ none can be blessed, Ephes. 4. 22, 24. he that hath Rightoousness and true Holiness, hath learned the truth, as it is in Jesus, and therefore hath Christ.

p. 6Error 26. The Faith that justifieth us is in Christ, and never had any actual Being out of Christ.

Confutation 26. This is contrary to Scripture, Luke 17. 5. Lord increase our Faith, Ergo, Faith was in them, 2 Tim. 1. 6. Faith is said to dwell in such and such persons, therefore Faith was in them, Isa. 64. 7. No man stirs up himself to lay hold upon thee.

Error 27. It is incompatible to the Covenant of Grace, to joyn Faith thereunto.

Confutation 27. This is contrary to Mark 16. 16. Preach the Gospel, He that believeth shall be saved, Rom 4. 3. Abraham believed, and it was accounted to him for Righteousness, and Abraham is a pattern to all under the Covenant of Grace, Rom. 4. 24.

Error 28. To affirm there must be Faith on mans part to receive the Covenant, is to undermine Christ.

Confutation 28. First, Faith is requir'd on mans part to receive the Covenant of Grace, according to these Scriptures, Ioh. 1. 12. To as many as received him, even to them that believed on his Name, Mark 16. 16. He that believeth shall be saved. Secondly, to affirm there must be Faith on mans part to receive Christ, is not to undermine Christ, but to exalt him, according to these Scriptures, Ioh. 3. 33. He that believeth, hath put to his Seal that God is True; and so honours Gods Truth, which cannot undermine Christ; Rom. 4. 20. But was strong in the Faith; giving Glory to God, &c.

Error 29. An Hypocrite may have these two witnesses, 1 Ioh. 5. 5. that is to say, the Water and Blood.

Confutation 29. No Hypocrite can have these two witnesses, Water and Blood, that is, true Justification and Sanctification, for then he should be saved, according to these Scriptures, Rom. 8. 30. 2 Thes. 2. 13. Acts 26, 18.

Error 30. If any thing may be concluded from the Water and Blood, it is rather Damnation, than Salvation.

Confutation 30. This is contrary to the Scripture last mentioned.

Error 31. Such as see any Grace of God in themselves, before they have the assurance of Gods Love sealed to them, are not to be received Members of Churches.

Confutation 31. This is contrary to Acts 8. 37, 38. where the Eunuch saw his Faith only, and yet was presently baptized; and therefore by the same ground might be admitted.

Error 32. After the revelation of the Spirit, neither Devil nor Sin can make the Soul to doubt.

Confutation 32. This position savours of Error, else Asaph had not the revelation of the Spirit, seeing he doubted, (Psal. 73. 13.) whether he had not cleansed his heart in vain, and that God had forgotten to be gracious; then also Faith should be perfect, which was never found, no not in our Father Abraham.

Error 33. To act by vertue of, or in obedience to a command is legal.

p. 9Confutation 33. So is it also Evangelical, the Mystery of the Gospel is said to be revealed for the obedience of Faith, Rom. 16. 25. Also the Lord Jesus is said to be the author of Salvation to all that obey him, Heb. 5. 9. If we love Christ, we are to keep his Commandments, Joh. 14. 29.

Error 34. We are not to Pray against all sin, because the old Man is in us, and must be; And why should we Pray against that which cannot be avoided?

Confutation 34. This is contrary to 1 Thess. 5. 23. 1 Cor. 13. 7.

Error 35. The efficacy of Christ's death is to kill all activity of Graces in his Members, that he might act all in all.

Confutation 35. This is contrary to Rom. 6. 4. Our old man is crucified wit… him, that the body of sin might be destroyed, that we should not serve sin: contrary also to Heb. 4. 14. That he might through death destroy him, &c. and 1 Ioh. 3. 8. Whence we infer, that if Christ came to destroy the body of sin, to destroy the Devil, to dissolve the Works of the Devil, then not to kill his own graces, which are the works of his own Spirit.

Error 36. All the activity of a Believer, is to act to sin.

Confutation 36. Contrary to Rom. 7. 15. as also to Gal. 5. 17. The Spirit lusteth against the Flesh.

Error 37. We are compleatly united to Christ, before, or without any Faith wrought in us by the Spirit.

Confutation 37. The term [united] being understood of that spiritual relation of men unto Christ, whereby they come to have life and right to all other blessings in Christ, 1 Joh. 5. 12. He that hath the Son hath life: And the term [compleatly] implying a presence of all those bands and ligaments and means, as are required in the Word, or are any ways necessary to the making up of the union, we now conceive this assertion to be erroneous, contrary to Scripture, that either expresly mentioneth Faith when it speaketh of this union, Ephes. 3. 17. That Christ may dwell in your hearts by Faith, Gal. 2. 20. Christ liveth in me by Faith; or ever implyeth it in those phrases that do express union; as coming to Christ, Iohn 6. 35. and eating and drinking Christ, vers. 47. compared with v. 54. having the Son, 1 Iohn 5. 12. and receiving Christ, Iohn 1. 12. and Marriage unto Christ, Ephes. 5. 32. if there be no dwelling of Christ in us, no coming to him, no receiving him, no eating nor drinking him, no being married to him before and without Faith; but the former is true, therefore also the latter.

Error 38. There can be no true closing with Christ in a promise that hath a qualification or condition expressed.

Confutation 38. This opinion we conceive erroneous, contrary to Esay 55 1, 2. Ho! every one that thirsteth, come ye to the waters. Mat. 11. 28. Come to me all ye that are weary and heavy laden. John 7. 37. If any man thirst, let him come to me and drink, Revel. 22. 17. Let him that is athirst come. Mark 1. 15. Repent and believe the Gospel: if the word indefinitely be sanctified, for p. 10the begetting of Faith, if the Gospel it self be laid down in a conditional promise, if the Apostles and Prophets, and Christ himself, have laid hold upon such Promisea to help to Union, and closing with himself, then there may be a true closing with Christ, in a Promise that hath a qualification or condition expressed.

Error 39. The due search and knowledge of the holy Scripture, is not a safe and sure way of searching and finding Christ.

Confutation 39. This is contrary to express words of Scripture, Joh. 5. 39. Search the Scriptures, for they testifie of me, Act. 10, 43. To him give all the Prophets witness, Rom. 3. 21. The righteousness of God witnessed by the Law and the Prophets, Esay 8. 20. To the Law and to the Testimony, Act. 17. 11. The Bereans were more noble, in that they searched the Scriptures daily. If the Prophets give witness to Christ, if his righteousness be witnessed by Law and Prophets, and that they be noble that daily search the Scriptures, and that Christ so far alloweth their Testimony of him, that the Scripture saith, there is no light, but in and according to them, then the due searching and knowledge of Scriptures, is a safe way to search Christ; but the former is true, and therefore also the latter.

Error 40. There is a testimony of the Spirit and voice unto the Soul, meerly immediate, without any respect unto, or concurrence with the Word.

Confutation 40. This immediate revelation without concurrence with the word, doth not onelyonly countenance but confirm that opinion of Enthusiasme, justly refused by all the Churches, as being contrary to the perfection of the Scriptures, and perfection of God's wisdom therein: That which is not revealed in the Scripture, (which is objectum adaequatum fidei) is not to be believed: but that there is any such revelation, without concurrence with the Word, is no where revealed in the Scripture, Ergo. 1 Cor. 4. 16. Presume not above that which is written. Again, if there be any immediate Revelation without concurrence of the Word, then it cannot be tried by the Word, but we are bid to try the Spirits. To the Law and Testimony, Esa. 8. 20. To try all things, 1 Thes. 5. 21. So the Bereans, Acts 17. 11. and the Rule of Trial is the Word, Ioh. 5. 39.

Error 41. There be distinct seasons of the workings of the several persons; so the Soul may be said to be so long under the Fathers, and not the Sons, and so long under the Sons Work, and not the Spirits.

Confutation 41. This expression is not according to the pattern of wholsome words, which teacheth a joint-concurrence of all the persons, working in every work that is wrought; so that we cannot say, the Father works so long, and the Son works not, because the same work at the same time is common to them both, and to all the Three Persons, as the Father draws, Ioh. 6. 44. so the Son sends his Spirit to convince, and thereby draws, Ioh. 16. 7, 8.

Error 42. There is no assurance true or right, unless it be without fear and doubting.

p. 11Confutation 42. This is contrary to Scripture, the Penman of Psal. 77. had true assurance, v. 6. And yet he had doubts and fears of God's eternal mercy, ver. 7, 8, 9. The best Faith is imperfect, and admits infirmity, v. 10. 1 Cor. 13. 10, 11, 12. Where there is flesh that doth fight against every Grace, and act thereof, and is contrary to it, there can be no Grace perfect, Ergo, doubting may stand with assurance, Gal. 5. 17.

Error 43. The Spirit acts most in the Saints, when they endeavour least.

Confutation 43. Reserving the special seasons of God's preventing Grace to his own pleasure; In the ordinary constant course of his dispensation, the more we endeavour, the more assistance and help we find from him, Prov. 2. 3, 4, 5. He that seeks and digs for wisdom as for treasure, shall find it, Hos. 6. 3. 2 Chron. 15. 2. The Lord is with you, while you are with him: If by endeavour be meant the use of lawful means and ordinances commanded by God to seek and find him in, then is it contrary to Mat. 7. 7. Ask, seek, knock, &c.

Error 44. No created work can be a manifest sign of God's love.

Confutation 44. If created works, flowing from union with Christ, be included, it is against Iohn's Epistles, and many Scriptures, which make keeping the Commandments; love to the Brethren, &c. evidences of a good estate, so consequently of God's love.

Error 45. Nothing but Christ is an evidence of my good estate.

Confutation 45. If here Christ manifesting himself in works of holiness, be excluded; and nothing but Christ nakedly revealing himself to Faith, be made an evidence, it is against the former Scriptures.

Error 46. It is no sin in a Believer not to see his Grace, except he be wilfully blind.

Confutation 46. This is contrary to the Scripture, which makes every transgression of the Law sin, though wilfulness be not annexed; and this crosseth the work of the Spirit which sheweth us the things that are given us of God; 1 Cor. 2. 12. and crosseth also that command, 2 Cor. 13. 5. Prove your Faith, and therefore we ought to see it.

Error 47. The seal of the Spirit is limited onelyonly to the immediate witness of the Spirit, and doth never witness to any work of Grace, or to any conclusion by a Syllogism.

Confutation 47. This is contrary to Rom. 8. 16. to that which our Spirit bears witness, to that the Spirit of God bears witness, for they bear a joint witness, as the words will have it; but our spirits bear witness to a work of grace; namely, that Believers are the children of God, Ergo.

Error 48. That conditional Promises are legal.

Confutation 48. Contrary to Ioh. 3. 16. Mat. 5. 3, &c.

Error 49. We are not bound to keep a constant course of Prayer in our Families, or privately, unless the Spirit stir us up thereunto.

Confutation 49. This is contrary to Ephes. 6. 18. 1 Thess. 5. 17.

p. 12Error 50. It is poverty of spirit, when we have grace, yet to see we have no grace in our selves.

Confutation 50. The weak Believer, Mark 9. 24. was poor in spirit, yet saw his own Faith weak, though it were. Peter, when he was brought to poverty of spirit by the bitter experience of his pride, he saw the true love he had unto Christ, and appealed to him therein, Iohn 21. 15. Paul was less than the least of all Saints in his own eyes, therefore poor in spirit, yet saw the grace of God, by which he was that he was, and did what he did, and was truly nothing in his own eyes, when he had spoken of the best things he had received and done, Ephes. 3. 18. If it be poverty of the spirit to see no grace in our selves, then should poverty of spirit cross the office of the Spirit, which is to reveal unto us, and make us to see what God gives us, 1 Cor. 2. 9, 10, 11, 12. then it should make us sin, or cross the will of God, which is, that we should not be ignorant of the gracious workings of Christ in us from the power of his Death and Resurrection, Rom. 6. 3. Know ye not, &c. then would it destroy a great duty of Christian thankfulness, in, and for all the good things which God vouchsafeth us, 1 Thess. 5. 18.

Error 51. The Soul need not to go out to Christ for fresh supply, but it is acted by the spirit inhabiting.

Confutation 51. Though we have the spirit acting and inhabiting us, this hinders not, but I may and need go out to Christ for fresh supply of grace, John 1. 16. Of whose fulness we have all received, and grace for grace; 2 Cor. 12. 8. Paul sought thrice to Christ for fresh supply; Heb. 12. 2. Look unto Christ the Author and Finisher of our Faith.

We must look up to the Hills from whence cometh our help, Ephes. 4. 16. By whom all the Body receiveth increase, and to the edifying of it self.

Error 52. It is legal to say, we act in the strength of Christ.

Confutation 52. This is contrary to the Scriptures, the Gospel bids us be strong in the Lord, and in the power of his might, Ephes. 6. 10. and be strong in the grace that is in Christ Iesus, 2 Tim. 2. 1. and Paul saith, I can do all things through Christ that strengtheneth me, Phil. 4. 13. and that was not legal strength.

Error 53. No Minister can teach one that is anointed by the Spirit of Christ, more than he knows already, unless it be in some circumstances.

Confutation 53. This is also contrary to Scripture, 2 Cor. 1. It is God that establisheth us with you, &c. Ephes. 1. 13. and 4. 12, 14. The Corinthians and Ephesians were anointed and sealed, and yet were taught more of Paul in his Epistles than onelyonly in some circumstances.

Error 54. No Minister can be an instrument to convey more of Christ unto another, than he by his own experience hath come unto.

Confutation 54. This is contrary to Ephes. 4. 11, 12. the weakest Minister may edifie the strongest Christian which hath more experience than himself.

Error 55. A man may have true Faith of dependance, and yet not be justified.

p. 13Confutation 55. This is contrary to the Scripture, Act. 13. 39. All believers are justified; but they that have true Faith of dependance are believers, therefore justified.

Error 56. A Man is not effectually converted, till he hath full assurance.

Confutation 56. This is cross to the Scripture, Esa. 5. 10. wherein we see that a Man may truly fear God (therefore truly converted) and yet walk in darkness, without clear evidence, or full assurance.

Error 57. To take delight in the holy service of God, is to go a Whoring from God.

Confutation 57. No Scripture commands us to go a Whoring from God, but first, the Scripture commands us to delight in the Service of God, Psal. 100. 2. Serve the Lord with gladness, Esa. 58. 13. Thou shalt call the Sabbath thy delight; Ergo. Secondly, God loves not such as go a whoring from him, Psal. 73. ult. But God loves a chearful server of God, 2 Cor. 8. Therefore such as serve him cheerfully, do not thereby go a whoring from him.

Error 58. To help my Faith, and comfort my Conscience in evil hours, from former experience of God's Grace in me, is not a way of Grace.

Confutation 58. What the Saints have done, and found true comfort in, that is a way of Grace; but they did help their Faith, and comfort their Conscience from former evidences of God's Grace in them, Psal. 77. 5, 6, 11. I considered the days of old, and called to Remembrance my Songs in the night; and by this raised he up his Faith, as the latter part of this Psalm sheweth; and this was in evil hours, ver. 2, 3. 2 Cor. 1. 12. This is our rejoicing, that in simplicity and godly pureness, we have had our conversation; and this was in sad hours, v. 4, 5, 8, 9, 10. Iob 35. 10. None saith, Where is God that made me, which giveth Songs in the night? here the not attending to former consolation, is counted a sinful neglect.

Error 59. A Man may not be exhorted to any duty, because he hath no power to do it.

Confutation 59. This is contrary to Phil. 2. 12, 13. Work out your salvation, &c. For it is God that worketh in you both the will and the d…ed, Ephes. 5. 14. Awake thou that sleepest, so 1 Cor. 15. ult.

Error 60. A Man may not prove his Election by his Vocation, but his Vocation by his Election.

Confutation 60. This is contrary to 1 Thess. 2. 4. Knowing your election, because our Gospel came unto you, not in word onelyonly, but in power, 2 Thess. 2. 13, 14. God hath elected you to life, through Sanctification of the Spirit, whereunto he hath called you by our Gospel.

Error 61. All Doctrines, Revelations and Spirits, must be tried by Christ the Word, rather than by the Word of Christ.

Confutation 61. This assertion of it extends to exclude the Word; we conceive it contrary to Esa. 8. 20. Iohn 5. 39. Acts 17. 11. also to Iohn 4. 1, 2. Try the spirits, every spirit that confesseth that Iesus Christ is come in the flesh, &c. p. 14where Spirits and Doctrines confessing that Christ is come in the Flesh, are made distinct from Christ.

Error 62. It is a dangerous thing to close with Christ in a Promise.

Confutation 62. This is contrary to Ioh. 3. 16. Act. 10. 43. Esa. 55. 1, 2. Mat. 11. 28. Ioh. 7. 37. If Christ in these places invite Men to come unto him, and bids them incline and hearken, and tells them their Souls shall live, and they shall drink and be refreshed by him, and by these Promises incourageth them to close with him, then it is no dangerous thing to close with him in a Promise, it is no danger to obey a command of God: but we are commanded to believe the Gospel, Mark 1. 15. the Promise being a part of the Gospel.

Error 63. No better is the evidence from the two Witnesses of Water and Blood, mentioned 1 Ioh. 5. 6, 7, 8. than Mount Calvary, and the Souldiers that shed Christ's Blood, and these might have drunk of it; poor Evidences.

Confutation 63. Then what God hath ordained or made an Evidence, is no better than what he hath not made; then Christ loseth his end in coming by Water and Blood, v. 6. then the Spirit should agree no better with the Witness of Water and Blood, then it doth with Mount Calvary, and the Souldiers: but the spirit doth agree with the Water and the Blood, and not with the other, 1 Ioh. 5. 7. These three agree in one.

Error 64. A Man must take no notice of his sin, nor of his repentance for his sin.

Confutation 64. This is contrary to David, whose sin was ever before him, Psal. 51. he considered his ways (and the evil of them) that he might turn his feet to God's Testimonies, Psal. 119. 59. If we confess our sins, he is faithful and just, &c. If we say we have not sinned, we make him a liar, 1 Joh. 1. 8, 9. 10. Iob took notice of sin, and of his Repentance, I abhor my self and repent in dust and ashes, Job 42. 6. David seeth, and saith, I am sorry for my sins, Psal. 28. 38. Solomon's Penitent must know the Plague in his heart, that is, his sin, and the punishment thereof, 1 Kings 8. 38.

Error 65. The Church in admitting Members, is not to look to holiness of life, or testimony of the same.

Confutation 65. This is contrary to Rom. 1. 7. and the Inscriptions of divers Epistles, being directed to Saints, and Saints by calling; and 1 Cor. 14. 33. Churches of the Saints, Acts 2. the Members there were said to repent before they were admitted, and 1 Cor. 5. the incestuous person should not then have been cast out for want of Holiness, and Paul could not be received into Communion without Testimony, Act. 9. 26.

Error 66. To lay the Brethren under a Covenant of Works, hurts not, but tends to much good, to make Men look the better to their evidences.

Confutation 66. If that be done ungroundedly, it is contrary to Esa. 5. 20. where woe is pronounced to such as call good evil, &c. and, Ezek. 13. 22. that p. 15make such hearts sad, as the Lord would not have sadded; and it is against the rule of the Covenant, 1 Cor. 13. besides, it may trench upon the Devil's Office, in accusing the Brethren, and then it will be good to tell untruth, good to break House and Church-Communion, then good to break nearest Relations, then good to bite one another, and good to offend the little ones, Mat. 18.

Error 67. A Man cannot evidence his Iustification by his Sanctification, but he must needs build upon his Sanctification, and trust to it.

Confutation 67. First, this is contrary to 1 Iohn 3. 18, 19. where the Holy Ghost saith, That by unfeigned and hearty love we may have assurance; and yet neither there, nor any where else, would have us trust to our Sanctification; so vers. 7. He that doth righteousness is righteous, as he is righteous. Secondly, If poverty of spirit, which emptieth us of all confidence in our selves, may evidence a Man's Iustification, without trusting to it, then may Sanctification without trusting to it; but the former is true, therefore also the latter. Thirdly, If it be an ordinance of God to evidence our Iustification by our Sanctification, then we may do this without trusting to it; but that is apparent from 2 Pet. 1. 10. Ergo.

Error 68. Faith justifies an Unbeliever, that is, that Faith that is in Christ justifieth me that have no Faith in my self.

Confutation 68. This is contrary to Hab. 2. 4. For if the Just shall live by his Faith, then that Faith that justifies, is not in Christ. So Iohn 3. ult. He that believeth not, the wrath of God abideth on him: It is not another's Faith will save me.

Error 69. Though a Man can prove a gracious work in himself, and Christ to be the Author of it, if thereby he will prove Christ to be his, this is but a sandy foundation.

Confutation 69. This is contrary to these Scriptures, Iohn 14. 21. and 28. He that keepeth my Commandments, is he that loveth me, and he that loveth me, shall be loved of my Father; and I will love him, and will shew my self unto him, 1 John 3. 14. We know that we have passed from death to life, because we love the Brethren: And 1 John 5. 12. He that hath the Son hath life: therefore he that can prove that he hath spiritual life, may assure himself that he hath Christ.

Error 70. Frequency, or Length of Holy Duties, or trouble of Conscience for neglect thereof, are all signs of one under a Covenant of Works.

Confutation 70. This is contrary to these Scriptures, 1 Cor. 15. 58. Be abundant always in the work of the Lord: If the Faithful in Christ Jesus be commanded to abound always in the work of the Lord, that is, Holy Duties, then frequency in Holy Duties, is no sign of one under a Covenant of Works: but the former is true, therefore also the latter; as also 1 Thess. 4. 17, 18. Psal. 55. 17. Evening and morning, and noon will I pray and make a noise, and he will hear me; and elsewhere, Seven times a day do I praise thee, Psalm 119. 146. Psal. 1. 2. So also contrary is the third branch to these Scriptures, 2 Cor. 7. 8. 11. p. 16the Corinthians were troubled in Conscience, and sorrowed that they had neglected the holy duties of Church-Censure towards the incestuous person; and Esa. 64. 7. and 8. Cant. 5. 2. Rom. 7. 19. I do not the good I would; which he lamenteth and complaineth of.

Error 71. The immediate revelation of my good estate, without any respect to the Scriptures, is as clear to me, as the voice of God from heaven to Paul.

Confutation 71. This is contrary to Iohn 14. 26. He shall teach you all things, and bring all things to your remembrance, &c. Whence we reason thus. If the Spirit reveal nothing without concurrence of the Word, then this revelation of the Spirit, without respect to the Word, is not clear, nor to be trusted: but the Spirit doth reveal nothing, but with respect to the Word, for Iohn 14. 26. If the office of the Spirit be to Teach, and to bring to remembrance the things that Christ hath Taught us, Esay 8. 20. Whatever Spirit speaks not according to this Word, there is no light there.

Error 72. It is a Fundamental, and Soul-damning Error, to make Sanctification an evidence of Justification.

Confutation 72. This is contrary to these Scriptures, Rom. 8. 1. They that walk after the Spirit, are freed from condemnation, and are in Christ, and so Justified: So 1 Iohn 3. 10. in this are the children of God known, &c.

Error 73. Christ's work of Grace can no more distinguish between an Hypocrite and a Saint, then the Rain that falls from Heaven, between the Just and the Unjust.

Confutation 73. This proposition being general, includes all gracious Works, and being so taken, is contradicted in the Parable of the Sower, Mat. 13. 20, 21, 22. where the good ground is distinguished from the stony by this, that it brings forth fruit with patience, so Hebr. 6. 9. there is something better in the Saints, than those common gifts which are found in Hypocrites.

Error 74. All verbal Covenants, or Covenants expressed in words, as Church Covenants, Vows, &c. are Covenants of Works, and such as strike Men off from Christ.

Confutation 74 First. This is contrary to Scripture, Esay 44. 5. One shall say, I am the Lord's, and another shall call himself by the name of the God of Iacob: Rom. 10. 10. With the mouth confession is made to salvation. Secondly, Contrary to Reason, for then the Covenant of Grace is made a Covenant of Works, by the Writing, Reading and Preaching of the same, for they are verbal expressions of the Covenant on God's part, as Church-Covenants verbally express our closing herewith.

Error 75. The Spirit giveth such full and clear evidence of my good estate, that I have no need to be tried by the fruits of Sanctification, this were to light a Candle to the Sun.

Confutation 75. This opinion taken in this sense, that after the Spirit hath testified a Man's good estate, the person need not to be tried by the fruit of sanctification, p. 17is contrary to the scope of the whole first Epistle of Saint Iohn, where variety of arguments are propounded to all Believers in common, 1 Iohn 5. 13. to distinguish the persons of Believers from Unbelievers; the water is annexed to the Spirit and blood, 1 Iohn 5. 8.

Error 76. The Devil and Nature may be cause of a gracious Work.

Confutation 76. The words are unsavoury, and the position unsound, for taking [gracious] according to the language of the Scripture, gracious words, Luke 4. 22. Let your speech be gracious: gracious words are such as issue from the saving Grace of Christ's Spirit in-dwelling in the Soul, which neither the Devil nor Nature is able to produce; for Christ professeth, John 15. 3, 4. Without me ye can do nothing: nothing truly gracious John 3. Whatever is born of the flesh, is flesh; And Rom. 7. 18. In my flesh dwells no good, (truly spiritual and gracious) Gen. 6. 5. Every imagination of the thoughts of a Man's heart is evil, and that continually: Besides, the Devil is that evil and wicked one, onelyonly wickedness, an adversary to God's grace and glory; that which is contrary to corrupt nature, and the hellish nature of Satan, and above the power of both, they cannot be the causes of gracious works.

Error 77. Sanctification is so far from evidencing a good estate, that it darkens it rather; and a Man may more clearly see Christ, when he seeth no Sanctification, than when he doth; the darker my Sanctification is, the brighter is my Justification.

Confutation 77. This is contrary to the Scripture of Truth, which rather giveth the name of light to Sanctification and Holiness, and even for this use, to clear our Justification, 1 Iohn 1. 6, 7. For the Holy Ghost concludes, as from a clear and infallible promise, and proposition, that if we walk in the light, as he is in the light, then doth the blood of Christ cleanse us from all sin; meaning, that then and thereby it appeareth that it is done: as by the contrary, unholiness, and unholy walking is like darkness, which obscureth all the goodly presumption, flourishes, and hopes of an unregenerate Man, vers. 6. For this purpose, 1 Ioh. 5. 8. The water of Sanctification is made a witness; now the nature of a witness is not to darken and obscure matters in question, but to clear them; and Psal. 51. 10, 11, 12. when David saw his heart so unclean, and his spirit so altogether out of order, his Justification was not then brighter, for then he should have had the joy of his salvation more full, and not so to sink, as that he begs it might be restored to him, as implying, that his joy for the present was wanting to him.

Error 78. God hath given six witnesses, three in Heaven, and three in Earth, to beget and build justifying Faith upon.

Confutation 78. This expression answers not the pattern of wholsom words, for if this position be taken thus, God hath given all these six witnesses both to beget and also to build Justifying Faith upon, it is contrary to Scripture, for God hath not given all these six witnesses to beget Justifying Faith, because the water of Sanctification, which is one of the six, doth not go before p. 18justifying Faith, but followeth after it, for our hearts are justified by Faith, Act. 15. 9.

Error 79. If a Member of a Church be unsatisfied with any thing in the Church, if he express his offence, whether he hath used all means to convince the Church or no, he …y depart.

Confutation 79. Contrary to the rule of our Saviour, Matth. 18. If thy Brother effend▪ (convictingly) admonish; whence it is evident, that in our carriage towards a private Brother, we must convince him, before admonish him, much less separate from him. Therefore our carriage towards the whole Church must upon greater reason be with like prudence, and tenderness; whence the argument follows thus. An offence taken before conviction, will not bear an admonition, much less Separation from a Brother or Church; but the offence in the question propounded is such, Ergo.

Error 80. If a Man think he may edifie better in another Congregation, than in his own, that is ground enough to depart ordinarily, from Word, Seals, Fastings, Feastings, and all Administrations in his own Church, notwithstanding the offence of the Church, often manifested to him for so doing.

Confutation 80. It is contrary to the condition and station of a Member of the Body in which he stands, 1 Cor. 12, 27. A Member must not put it self from the Body upon its own thoughts; as the admission of a Member was by the consent of the whole, so likewise must his dismission be. It is contrary also to the duty of a Member, Ephes. 4. 16. there must be an effectual working in every part for the edification of the whole, which this departure from the administration of all the holy Ordinances in the Church will necessarily hinder. It is contrary also to the good of the whole Church, and the rule which the Lord hath appointed for the preservation thereof, 1 Cor. 14. 33. God is not the author of Confusion, and therefore not of this practice which will certainly bring it; for if one Member, upon these his imaginations, may depart, Why may not ten, yea twenty, yea an hundred? Why may not the Pastor, upon such grounds, leave his People, as well as they him, considering the Tie is equal on both parts?

Error 81. Where Faith is held forth by the Ministery, as the condition of the Covenant of Grace on Man's part, as also evidencing Justification by Sanctification, and the activity of Faith, in that Church there is not sufficient bread.

Confutation 81. This position seemeth to deny Faith to be a condition at all, or at all active, and so if condition in this place signifie a qualification in Man wrought by the Holy Ghost, without which the Promises do not belong to Men, this is contrary to Scripture, for Iohn 6. 48. Christ is the bread of life; and yet in the same Chapter, Faith is held out as a condition of the Covenant by the Ministery of Christ himself; and the activity of it is held forth in these words, Verily I say unto you, Unless ye eat the flesh, and drink the blood of the Son of Man, you have no life in you; and who so eateth, &c. As for the lawfulness of evidencing p. 19Justification by Sanctification (if it be understood of that Sanctification which is by Faith in Christ) it is contrary to the intent of the whole Epistle of Iohn, besides many other places of Scripture, which yet hold forth bread sufficient (if by sufficient is meant that D…ctrin, which in its right use is wholsom and good food) for it was written th… their joy might be full; yet the evidencing of Justification by Sanctification is expresly held forth, chap. 1. vers 7. where he saith, If we walk in the light, as Christ is in the light, we have fellowship one with another, and the blood of Iesus Christ cleanseth us from all sin: by walking in the light, in opposition to walking in darkness spoken of before, vers. 6. Sanctification is evidently meant, and this is expresly noted to be an evidence of our good condition, when it is said, If we so walk, the blood of Christ cleanseth us from all sin.

Error 82. A Minister must not Pray nor Preach against any Error, unless he declare in the open congregation, upon any Members inquiry, the Names of them that hold them.

Confutation 82. This is contrary to Scriptures, which teach Ministers to Pray and Preach against all errors by whomsoever they be held, when it calleth them Watchmen and Stewards, in whom faithfulness is required in all administrations: yet withal it enjoyneth them, if a Brother sin not openly, to admonish him in secret, first between them two alone, and afterward in the presence of two or three witnesses, and after that (and not before) to bring the matter to the Church, Mat. 18. 15, 16, 17.