changeth the heart it maketh not a new man but leaveth him in the vanity of his former opinion and conversation Whence I infâ—…r that he who wil throughly rightly examine himself in this particular have I true faith yea or no Must needs before he have a solid resolution be put upon this further inquiry is there any heart-renewing or heart-changing work in me or am I still in the vanity of my former opinion and conversation yea or no I shall now after all this appeall to any tender conscience which is sadly and seriously searching it self whether it be in the faith whether Christ be in the soul and the soul in Christ let any poor wearied soul which is longing and seeking after rest refreshment ease peace comfort and assurance judge and say whether it can possibly or dare sit down satisfied with the Antinomian way of assurance before largely declared which yet hath been held foorth by those of that stamp as the only way to satisfie and assure the conscience and to put an end to all objections I begin to hear as it were sounding in mine ears the sad lamentation of a poor soule which hath gone along with their way of comfort and assurance and hath followed it to the utmost as far as it will go Oh saith the soul I have applyed my self to search and find out and to be clearly resolved in this great and tender point whether I bee in Christ or not whether I have passed from death to life from the state of nature into the state of grace or not whether I be acquit from the curse and condemnation of the Law and my sins pardoned or not when O when shall I be truly clearly and certainly resolved in this thing T is as darknesse and death to me to be unresolved and unsatisfied in it I refused to be comforted without this comfort Is id go to now and prove see this Antinomian way and when I had proved it I communed with mine own heart and my spirit made diligent search Then said I of it thou art madnesse and folly Their doctrine pretendeth to drop as the honey comb yet at the last it byteth like a serpent and stingeth like an Adder I find their words at first to be soft as oyle and butter yet I find them at last as swords and spears to my perplexed heart I am forbidden to try my spirituall condition or to seek after assurance of my interest in Christ by any mark or fruit of sanctification be it sincerity of heart hatred of sin love to the Brethren or be what it will be I am told it is unsafe and dangerous for me to adventure upon any such marks I do not mean as causes conditions or any way instrumentall in my justification for in that consideration I have ever disclaimed my graces nay I do not mean of any comfort or assurance by my sanctification otherwise then as it flowes from Christ who is made unto me of God sanctification al 's well as righteousnes But I am told by these Antinomians that even in the point of consolation and assurance t is not safe for me to reason and conclud from the fruit to the tree from the light to the sun from the heat to the fire from the effect to the cause I love the brethren with true and unfeigned love therefore I have passed from death to life They say I dare not I cannot have any true comfort or assurance grounded upon this or any such mark They promised me a shorter an easier a surer a sweeter way to come by the assurance which I so much long after They put me upon the revealing evidence or Testimony of the holy Ghost which I know indeed to be so necessary that without it all my marks will leave me in the dark But as they open and explain it unto me I must not try by the written word whether the voice or Testimony that speaks in my heart be indeed the voice of the Spirit of the Lord yet they themselves tell me that every voice in man which speaketh peace to him and speaketh not according to the word of grace is a spirit of delusion Again they tel me this Testimony of the Spirit of the Lord will put an end to all objections and is that beyond which there must be no inquiry yet by and by they tell mee there must there must be more then this there must be a receiving evidence of faith and till I believe I do not possesse Christ or his benefits neither can sit down satisfied and assured Oh then said I how shall I know that I have true faith Shall I try faith by the fruits of faith No say they by no means but try it by the eccho in the heart which answers the voice of the spirit as face answers to face in water But what if there be no such Eccho in my heart What if I cannot say with assurance my sins are forgiven me must I then conclude I have no faith And what if there be such an Eccho in mine heart how shall I know whether it be the voice of a true faith or whether it be a delusion Hath every one a true faith whose heart suggesteth and singeth my sins are forgiven me But where there is a receiving and believing said they there cannot be a dead faith Alas said I they leave me where I was How shall I know whether there be a believing or receiving Doe not themselves tell me there is a great difference between a true faith and a counterfeit faith are not these miserable comforteâ—…s who tell mee that true faith hath fruits and yet will not give me leave to try it by its fruits They teach me that Iustification is like the fire so that he that is not Zealous in holynes and righteousnes by Sanctification t is to be feared that he never had the fire of Iustification Another of them sâ—…ith doth not love manifested as truly and infallibly kindle love again a fire kindleth fire Sure then if I doe not love God and his children the Eccho in my heart which saith my sinnes are forgiven me is but a delusion Oh how have these men been charming and cheating me out of the right way They have unsetled mee and frighted me out of all my marks of grace or fruits of faith and when they have promised me a clear resolution behold they leave me much more unsatisfied They have deceived me and I was deceived When all comes to all in their way I must either conclude which I dare not that I have true faith because my heart suggesteth and saith my sins are forgiven mee without any tryall of faith by the fruits thereof or otherwise I am left in a labyrinth believe I must and they will allow me no markes to know whether I believe or not Wherefore I will not come into their secret I will come out of their paths which lead downe to the Chambers of death I
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
observations especially at such a time when this corner of the world is so full of new and strange Doctrines As for the reasons take these 1. If we be not stedfast and unmoveable in the profession of our faith we frustrat as to us the end for which the Scriptures were written Luke gives this reason to his Theophilus why he wrote the story of Christs birth life and death That thou mightest know the certainty of those things wherein thou hast been instructed Luke 1. 4. When Peter hath mentioned the voice which came from heaven concerning Christ hee addeth the certainty of the Scripture as a greater certainty We have also a more sure word of prophesie whereunto ye doe well that yee take heâ—…d as unto a light that shineth in a dark place 2. Pet 1. 19. A voice from heaven might sooner deceive us then the written word of God 2. To maintaine and professe the true Doctrine and the true faith is by all protestant orthodoxe writers made one yea the principall marke of a true visible Church Christ himself Ioh. 10. 4 5. gives us this mark of his sheep the sheep follow him their shepherd for they know his voice and a sâ—…ranger will they not follow for they know not the voice of strangers 3. If once we forsake the way of truth and goe into an erroneous way wee shall not know where to finde our paths we shall wander from mountain to hill forget our resting place As one wave comes after another so doth one error come after another As a canker spreadeth so doth error 2. Tim 2. 17 Evill men and seducers shall waxe worse and worse deceiving and being deceived 2 Tim 3. 13. Which hath made some and I hope will make more who were too inclinable to the new Doctrine and practises of Sectaries at first now to fall off from them when they increase unto more ungodlinesse unto more errour and there is no end one error breedeth a hundreth and a hundreth will breed ten thousand What was it that made so many fall off from the Prelats who once joyned with them Was it not because they were growing from the old ceremonies to many new ones and each year almost brought in some new superstition and from Popish rites they grew to Popish doctrines 4. If wâ—…e waver and be led about with diverse and strange doctrine then the prophesies which have gone before of the true Church shall not be made good in us It was promised concerning the Church and kingdome of Christ Isa. 32. 4 5. The heart also of the rash shall understand knowledge and the tongue of the stammerers shall be ready to speak plainly the vile person shall be no more called liberall c. that is those who simply and rashly were led about with every winde of Doctrine shall be so wise and knowing as to distinguish between truth and error between vertue and vice and call each thing by its right name So Isa. 33. 6. And wisedome and knowledge shall be the stability of thy times and strength of salvation 5. Instability and forsaking the way of Truth maks us losse much that we had gained 2 ep of Iohn vers 8. all the comfort we enjoyed all the good that ever our souls received of such a Truth such a cause such a ministery all that ever we did or spake or suffered for the Truth all this we losse when we turn aside after an erroneous way 6. It greatly hindereth our spirituall comfort and contentment Col 2 2. To be knit together in love is one mean and to have all riches of the full assurance of understanding to the acknowledgement of Gospel truths is another mean by which the Apostle wisheth the hearts of Christians to be comforted It addeth much to Pauls comfort that he could say I have kept the Faith henceforth there is laid up for me a crown c. 2 Tim. 4. 7. 8. 7. We run a great hazard of our soules and our saâ—…vation when we turn aside from truth to error It is said of the unstable that they wrest the Scriptures unto their own destruction 2 Pet 3. 16 Like a man fallen into quick sands the more he wrestles out the more he sinks When the Apostle hath spoken of Christs purchasing of our reconciliation justification and sanctification he addeth an If Col 1. 23 If ye continue in the faith grounded setled and be not moved away from the hope of the Gospel which ye have heard Not that our persevering in the true faith was acondition in Christs purchasing of these blessings but it is a condition without which we cannot possesse enjoy what Christ hath purchased that is he that falls away from the true Doctrine of the Gospel proves himself to have no part of the benefits of Christ. Some errors are in their own nature damnable and inconsistent with the state of grace or a fellowship with God 2 Pet 2. 1. So 2 ep Iohn v. 9. Whosoever transgresseth and abideth not in the doctrine of Christ hath not God Sure it may be said of Arrians Socinians Papists Libertines they have not God because they abide not in the doctrine of Christ so Gal 5. 4. Other error there are of which I may say whatsoever they are comparatively impenitency and continuing in them doth condemne whence it is that the Apostle Iames reckoneth him who erres from the truth to be in a way of death and danger of damnation Ia 5. 19. 20. Now the preservatives against Wavering and helps to stedfastnesse in the Faith are these 1. Grow in knowledge and circumspection be not simple as Children in understanding There is a slight of men and cunning craftinesse whereby they lye in wait to deceive So speaks the Apostle of these that spread diverse and strange Doctrines Eph 4. 14. and Rom 16. 18. he warres us that they do by good words and fair speaches deceive the hearts of the simple Thou hast therefore need of the wisedom of the serpent that thou be not deceived as well as of the fimplicity of the Dove that thou be not a deceiver Phil 1. 9 10. Do not rashly ingage into any new opinion much lesse into the spreading of it With the welladvised is wisedome Pythagoras would have us Schollers only to hear and not to speak for five years Be swift to hear but not to speak or ingage Prove all things and when thou hast proved then be sure to hold fast that which is good 1 Thess. 5. 21. Mat 7. 15. 17. There was never an Heresie yet broached but under some faire plausible pretence beguiling unstable souls as Peter speaks 2 Pet. 2. 14. Pro 14. 15. The simple believeth every word Be not like the two hundreth that went in the simplicity of their hearts after Absolom in his rebellion not knowing any thing but that he was to pay his vow in Hebron 2 Sam 15. 11. 2. Grow in grace and holynesse and the love of the truth for the stability of the
the Sonne of God shall not perish but have life everlasting But I beleeve on the Sonne of God Therefore c. Whoever judge themselves shall not be judged of the Lord. But I judge my self Therefore c. Whoever loveth the Brethren hath passed from death to life But I love the Brethren Therefore c. In these or the like proofes 't is the Spirit of grace which gives us the right understanding and firme beliefe of the proposition As for the assumption which hath in it the evidence of graces 't is made good by a twofold testimony the testimony of our consciences 2 Cor 1. 12. 1 Iohn 3 19. 20 21. and the testimonie of the Spirit it selfe bearing witnesse together with our consciences And although both propositions be made good yet we are so slow of heart to beleeve that we cannot without the speciall help of the Comforter the holy Ghost freely boldly joyfully and with a firme perswasion inferre the conclusion as a most certain truth So that in the businesse of assurance and full perswasion the evidence of graces and the testimony of the Spirit are two concurrent couses or helps both of them necessary without the evidence of graces 't is not a safe nor a well grounded assurance without the testimony of the Spirit t is not a plerophory or full assurance There were two evidences of purchase in use among the Jewes one sealed another open Ier 32. 11. Which custome Hierome saith was continued till his time The evidence of the Spirit is like that which was sealed the evidence of markes like that which was open Therefore let no man divide the things which God hath joyned together See them joyned in three Texts of Scripture Rom 8. 16. neither our spirit alone nor the spirit of the Lord alone beareth witnesse that we are the Children of God but both these together beare witnesse of this thing The spirit it self beareth witnesse with our spirit 1 Cor 2. 10. 12. we read that the spirit revealeth unto us and makes us to know the things which are freâ—…ly given to us of God But withall vers 13. there is a comparing spirituall things with spirituall and so among other things compared together there is a comparing of spirituall markes with a spirituall state of spirituall fruit with a spirituall tree c. 1 Iohn 5. 6. the spirits witnessing is joyned with the witnessing of the water and blood that is with the evidence of grace the evidence of justification and a pacified conscience sprinkled with the blood of Christ and purged from the guilt of sinne also the evidence of sanctification and a pure conscience purged from the inherent filth and staine of corruption the former of these is the testimony of the blood the latter is the testimony of the water and both these not enough as to the point of assurance without the testimony of the spirit nor it enough without them In the next place let us take a tryall of this way of assurance so far as concerneth the evidence of graces so much opposed by the Antinomians Let us take that notable evidence 1 Iohn 3. 14. And now heare the Antinomian Objections against this assurance from the evidence of love to the Brethren 'T is objected that a soule must be exceedingly puzled with this marke of love to the brethren before it can clear the case that it belongs to Christ for if you will try your selfe by this marke you must know first what it is to love the brethren secondly that they are the brethren whom you love The nature of love is described 1 Cor 13. 4 5 6 7. Charity or love suffereth long and is kinde Charity envieth not Charity vaunteth not it selfe is not puffed up doeth not behave it selfe unseemly seeketh not her own is not easily provoked thinketh no evill rejoyceth not in iniquity but rejoyceth in the truth beareth all things beleeveth all things hopeth all things endureth all things Come now and bring your hearts to these particulars in your examination Is there no envying in mee at all towards the Brethren Is there no thinking evill of any of the Brethren Is there no seeking my selfe or my owne good in my love to them Is there a bearing all things for their sakes Is there no being puffed up or vaunting above the brethren Is there no thinking better of my selfe then of them So that a soul must attaine to a mighty high measure of sanctification and victory over a mans self before it can reach to this to say I love the Brethren But suppose you finde all this love in your selves doe you know they are the brethren you love you know the brother-hood consiâ—…s in being united unto Christ that is an invisible thing none can know it but God onely no man can say such a one is a brother And if you say though I am not certaine that he is a Brother yet I love him under the notion of a brother to this it is replyed Take all the Sects in the world they will love their owne Sects as Brethren And after a description of the Antinomians 't is added These are the Brethren do you love these men Oh there are many that goe by signes and markes that cannot endure the Brethren they goe with them under the name of Libertines I have now the objection before me as full and strong as one of the best gifted Antinomians of this age could make it For answer whereunto I will demonstrate these three things 1. That this objection destroyes as much and more their own exposition of this Text in 1 Ioh. 3. 14 That the Antinomian way of removing scruples and doubts of conscience and setling a soule in peace and assurance is a most inextricable Labyrinth and layeth knots faster upon the conscience in stead of loosing them 3. That this way of assurance by the marke of love to the brethren is a sure and safe way and hath no such inextricablenesse in it as is here objected First I say their objection militateth as strongly yea much more strongly against their own interpretation of my Text For the same Antinomian in that same Sermon and others of that way understand the scope of this Text to be for comforting the brethren against the difesteem the world had of them the world hates them vers 13. But we know saith he that we are translated from death to life because we love the â—…rethren that is whatever the world judgeth of us we perceive and know one another by this mark that we love the Brethren In short they say this seemes rather to be a marke how my brother may know me then that by which I should know my self Which interpretation how ill grounded it is and how inconsistent with vers 18 19 20 21. who seeth not Only I now observe that they cast down what themselves build For if I cannot know my self by the inside of love much lesse can my brother know me by the out side of
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