Divines against the Papists It would be too vast and intricate The result of all would be but this one Position that the Word of God and God in his Word the Scripture and God in Scripture is the only infallible supreme authoritative Rule and judge of matters of doctrines and worship of things to be believed and things to be done And this I shall make good to you in brief by Scripture-arguments and by the suffrage of learned and holy men and answer some Objections and come to the third Question That alone to which all the properties of a Rule doe belong is surely the rule and touch-stone whereby we should try opinions But to the Scripture alone doe all the properties of a Arg. 1 Rule belong And therefore surely the Scriptures are alone the Rule and touch-stone of opinions I suppose the first Proposition is clear all the difficulty lies in the second That to the Scriptures alone doe all the Properties of a Rule belong And this I will evince to you by the enumeration of some of the chief properties of that which is to be a Rule which I shall shew you are incommunicable to any thing but Scripture I will number six of them Prop. 1 The Rule of divine and heavenly things ought to have the authority of God who you know is alone acknowledged the Law-giver to his Church As in Common-wealths it is not in every Lawyer to make Laws these are established by the supreme authority so in divine things it is not for any man to constitute rules of faith and worship but it is proper to God alone Vide Dav. de jud norm fidei p. 46. who hath the supreme authority in his Church The Rule of divine things ought to have Gods authority and that alone the Scripture hath as it is confessed by all And therefore the Word only can be the Rule Prop. 2 The Rule of divine and heavenly things ought to be known and evident and clear to all who are to live by it You know in Common-wealths * Ignorantia juris neminem excuset the ignorance of the Law doth not excuse any man that breaks it because all are bound to know it And so ignorance of the minde of God in Scripture doth not excuse any because all are bound to search and enquire all are bound to know it and if so then must it be supposed to be evident and clear in things pertaining unto life .. And that is implied in those words of Christ Luk. 16.29 They have Moses and the Prophets let them hear them As if he had said they need no miracles they need not one to rise up from the dead the Word is nigh unto them they have Moses and the Prophets let them hear them and like to that is Rom. 10.6 7 8. Say not in thy heart who shall ascend up to heaven that is to bring Christ down from above or who shall descend into the deep that is to bring up Christ again from the dead But what saith it the word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach Prop. 3 The Rule of divine things ought to be constant stable immutable and unmoveable Consul Whitak cont 1. q. 5 c. 12. Misner de eccl Sect. 4 c. 7. Thes 3. Morton Apol Cath. p. 2. l. 5. c 9 10. c. But this only belongs to the Word men are fickle unstable like water Councels may alter be one to day another to morrow to day determine this and afterwards upon better grounds recede from their former thoughts and determine the contrary But now the Scripture that is ever the same it is an unalterable Rule it is unmoveable and unchangeable like God himself ever the same yesterday and to day and the same for ever The grasse withereth the flower fadeth but the Word of the Lord continues for ever Prop. 4. That which is to be the Rule to try opinions by Consul Whit. con 1. q. 6 pâ—â— totam Morton Apol. Cath. p. 2. l. 1. c. 53 54. Necesse est Scriptur dâ— sanct as in testimoniuÌ„ vocate naÌ„ sine his testibus enarratione c. Orig. Non afferamus stateras dolosâ—â— ubi appendamuâ— quod voâ—â—mus quo modo volumus pro arbitrio nostro sed stateram divinam de Scripturis sanctis c. Aug. Peccurro ad illam stateram dominicam ubi non ex bâ—mano sensu sed ex authoritate divina rerum monâ—eÌ„ta pensantur Aug. de cap. l. 2. c. 6 14. or the touch-stone to prove and examine opinions by it must be able and sufficient to doe it it must be adequate and proportionable to the things which are to be â—ryed it must be able to discover all truths and to evidence all errours Otherwise it is not a compleat Rule But that alone is the Scripture neither Men nor Councels are able to doe this some things may appear to them to be errours which are truths and to be truths which are errours and therefore men cannot be the touch-stone or the rule of tryall but now the Scripture is able this is a compleat rule this is proportionable and adequate to the things to be tried and doth reveal errour by discovering it to be dissonant to it and truth by declaring it agreeable to it self Prop 5. That which is the rule of tryall must be infallible it be such a Rule as cannot deceive if we come to aâ—ke for bread and it should give us a stone for truth and it should deceive us with errour it cannot be said to be a just Rule of tryall The rule must be unerring it must be infallible But this can no man be none can plead an unerring priviledge none can say that their determinations are infallible we know but in part and the best the most learned may not only come short in things they ought to know but may fail may mistake in the things they thinke to know As might be evidenced at large in many famous Councels therefore men cannot be the rule they are not infallible But now the Scriptures are they are the Word of the living God they are the standard of truth and truth it self We may deceive our selves in the search but the Scriptures are infallible they cannot deceive if a man have never so juct a measure yet he may deceive himselfe in the measuring but yet this deceit is not to be charged upon the measure but upon our selves So the Scriptures are a just infallible unerring rule yet may a man be deceived in the measuring of things by it but this deceit is not to be charged upon the rule but upon our selves Either we err not knowing the Scriptures or we err in the partiall search enquiry into theÌ„ we are not faithfull in the scrutiny All fayling ariseth either from ignorance from neglect or from corrupt affections and not from the Scriptures themselves All errours doe pretend to have then
thee on selfe purging but at last he that shall come will come 4. A fourth ground of instability may be the violence and heate of their affections to find out truth which puts them on to an inquisitivâ—nesse a triall a search of all things In which search it may be this appeares a truth and may be another time there seemes a truth in another men are not setled while they are searching they are not fixed while they are inquiring their good affections prompt them on to inquire after truth and during inquiry they are unfixed and unsetled in the truth And so much for the second generall ground why many are carried away viz. want of stability 3. A third ground too much credulity Some men are too slow to beleeve and some are too facile and easie of beliefe to be too slow to beleeve when God speakes is our wickednesse and to be too facile and easie of beliefe what man speakes is weaknesse It is not good to be slow to beleeve a truth and it is evill to be facile to beleeve an errour and yet both these may arise from the same grounds in the spirit A man is slow to beleeve a truth because he doth suspect it an errour and he is facile to beleeve an errour because he doth apprehend it for a truth so that both these may arise from the honesty of a mans spirit in the one he is fearfull to entertaine an errour and therfore slow to beleeve a truth in the other he is fearfull to reject a truth and therfore gives entertainment to an errour Feare is oftentimes made a shooing-horne to draw on an errour and to hold out a truth But this I am not now to deale withall That which I am now upon seemes the contrary to feare viz. too much credulity and easinesse of spirit to beleeve which though it be contrary yet two contrary causes may produce one and the same effect Errour may be the effect of an excessisive feare as well as of an easie faith though indeed it be more properly the effect of too easie faith then of an excessive feare Men that take all upon trust are like to be deceived And it is a maine ground why many are carried away with errour their overmuch credulity their easinesse of beliefe There is too much of this temper even in the godly themselves and I have thought of divers grounds of it 1. This easinesse to beleeve doth arise from the great esteeme of the wisdome and holinesse of those who hold forth an opinion if indeed he were learned and not godly or if he were godly and weake in knowledge it would give some place to jealousie but where these two meete together they have great authority upon the spirits of men and all that proceeds from such men is received as infallible truth men take things upon trust from an honest man but they will examine what a cheater brings if an honest man bring you gold you will scarce try it especially if he say it is weight he hath tried it and he knowes it to be weight but if a dishonest man bring it though he say it is good yet you will try it Men will suspect a truth if a liar tell it and therfore Christ would not own the Devils acknowledgement of him when he said thou art the Sonne of God But they will be ready to beleeve an untruth if an honest faithfull man affirme it When you heare any news of great concernment the first thing you enquire is of what credit is the authour and if he be thus qualified 1. That he be a man of great intelligence one who knowes much of affaires 2. If he be a wise man and an honest man one who is not over credulous that will beleeve all and disperse for truth what ever he heares if he be one who hath seldome failed in his intelligence one that hath often spoken truth you conclude that what ever he brings is truth and yet it is possible for this man to publish a falshood too So if you know one who is a wise learned man a man hath much commerce with Heaven and intelligence thence one who is godly and holy and a man not apt to receive all opinions not overcredulous to take in all nor forward to vent all which he hath heard nay and perhaps hath been one who hath delivered many glorious truths of Christ why such a man you are ready to receive all from him even as Gospell you beleeve all he saith every thing comes with a great deale of authority into your spirits And yet its possible for this man to be mistaken it is possible to erre we know but in part saith the Apostle and who can say he is infallible in his knowledge Indeed there is much to be given to a man thus qualified in points that are of lesse concernment and controverted on all sides and this may be done I conceive without any prejudice to faith I say it may be done and yet not to resolve our faith into the authority of men But when this carries all when opinions are drunke in because they are the judgement of such men or because such men so godly so learned so faithfull doe hold them forth this is to pin our faith upon anothers sleeve this is to resolve our faith into the authority of others and is a shread of that garment whereby Babylon is distinguished it hath much of the Roman doctrine in it I beleeve as the Church beleeves so I beleeve it because such hold it forth And that is the first ground of overmuch credulousnesse in men which we had need to beware of and the more because we are too apt to slide into it and put man in Gods steed to us 2. A second ground of this overmuch credulousnesse is the benigne and faire aspects which an opinion carries It may be you heare of an opinion and it is comely drest it carries such faire and benigne aspects it lookes so lovely that we are ready to receive it and give entertainment to it without any more examination Thus the Devil beguiled Eve at the first the Apostle tells us she was deceived and what deceived her it was the benigne aspects which the fruit carried you reade it Gen. 3.6 And when she saw that the tree was good for food and that it was pleasant to the eyes and a tree to be desired to make one wise here were the benigne aspects the lovely lookes of it and what followes she tooke of the fruit thereof and did eate and did eate her death in it too so here when we looke upon the benigne and faire aspects which an opinion may seeme to carry we are ready to receive it and give entertainment to it without further triall This is to worke upon the understanding by the affections which is a preposterous and a dangerous way because the affections are blinde coecae potentiae and those gain'd they win the understanding to them by
this passage Then doe we sufficiently know that the doctrine is of God when we perceive it to be propounded to us by our lawfull Pastor especiall a Councell assenting to it And if any will not rest here in the doctrine propounded but will try further and arrogate judgement over their judges and call to question whether those things are truths which are propounded by the Church by whom the spirit of God would teach us let such an one know he doth transgresse Gods bounds and the way and manner of trying of spirits commanded of God The same man saith further It is not fit that any private man should arrogate to himselfe to judge of the doctrines or opinions of his Priest Quic simpliciter omnes jubebantur sacerdoti de rebus controversis aâ—â—quid statuentâ— acquiescere Greg. Ecclesiae ministerio credimus simpliciter absolutè si ministri ecclesiae in aliquo dubio definiendo errarent populus Christianus errare posset imo deberet Stapl. because every one are simply and absolutely commanded to rest in the determinations of the Priest I will but name another who yet riseth higher We doe simply and absolutely believe the ministry of the Church And the people are so subjected to the sentences of their Pastors that if the Priest doe erre in any thing the people may and ought to erre in obedience of them So that you see if you aske the judgement of the Papists in this point you are in a poore case you are to stand to the determinations and definitions of Synods Councells without any doubt or examination whether they be true or no and that they might the better bring in this implicite faith and blinde obedience They tell you that they are infallible that you might the rather put out your owne eyes and be led by their light they tell you that they are unerring guides and in indeed if this were true the people might better shut their eyes and goe by theirs they might rather tye their boate to their ship follow the dictates definitions of them without either doubt or examination but they must believe the one that they cannot erre and then they must doe the other that is stand to all their sentences and determinations But we will passe this onely we shew you that they take away all power in any Christian man of judging or examining and prooving the doctrines which are propounded by their Councells and Bishops and doe require a blinde faith and obedience to them all saying that every particular person ought to stand to the determinations of the Church and to beleeve them to be truth because the Church hath an unerring spirit And this belief suits well with the people say they to believe as the Church believes for he that doth believe him that doth believe is not improperly said to believe though he know not what he doth believe An opinion which doth a Papistae in religione recipienda ethnicorum imo pecuduÌ„ more ducuÌ„tur beast men and denude them of all reason and what is of man in them Against which Luther speaks in these words b Hoc uno scelere meritos esse Praelatos Romanenses ut ex ecclesiae coetu tanquam lupi tyranni pellereÌ„tur Tom. 2. p. 375. Qu. Who are to examine opinions For this one wicked opinion viz. that absolute dominion which they claim over the faith and consciences of men the Roman Prelates deserve to be driven out of the number of the faithfull as Wolves and tyrants And under this censure we will leave them and come to the answer of the Question Qu. Who are those who are to examine opinions You have heard what the Papists say viz. that none ought to doubt of or examine the opinions definitions and determinations of the Church Before we come to give you our answer we will premise some distinctions as touching examination 1. First then there is an examination in foro publico or externo And 2. There is an examination in foro privato or interno that is 1. There is a publike and authoritative examination 2. There is a private and Christian examination Or 1. There is an examination in reference to publike censure 2. There is an examination in reference to private settlement The first is authoritative and is that which comes up to that which Divines call judicium ministeriale or ministeriall judgement which is when many Ministers are authoritatively called convened and met together there they are not onely inquisitors and examiners of opinions but Judges that is ministeriall and subordinate Judges or determinators of doctrines and opinions and may passe censure upon such opinions as are found erroneous And of this kinde is conceived to be that great solemn convention of the Disciples and Elders Act. 15. Where there was an examination and debate of things and thereupon a passing of censure and judgement And of this kinde were those ancient and famous Councels and Synods in the Primitive times of the Church famous against those errours and heresies in those daies And this is the first kinde authoritative examination 2. The second is a private and conscientious examination of opinions in a mans own Court the Court of conscience whereby a man doth try and debate whether those things which are prescribed or those things which are preached written c. be truths and agreeable to the Word of God And this doth amount to that which Divines call judicium discretionis or the judgement of discretion in which men have power to examine debate and to passe judgement in reference to their own practice and walking Every man is not only to be an inquisitor or examiner of all opinions nay of the definitions and determinations of Councels but he is to judge of them and this he ought to doe in respect of his own practice though his judgement is not binding to others or concerns not others no further then others shall finde that there appeares truth in it Now having premised this I shall come to the answer and passing by the first leaving it to another place viz. authoritative examination We shall only deal with the second and say That every Christian who hath care of his salvation ought to examine not only private opinions but even the sentences definitions determinations of Synods of Councels and to bring all to the rule of faith the Word of God the true touchstone of doctrines and to receive them and reject them as they are conceived to be agreeable or disagreeable thereto This position that we have here laid down in answer to the question I shall 1. Cleare it by Scripture 2. Confirme it by argument And 3. Strengthen it by the testimonie of Divines against the Papists And 4. Answer objections and so goe to the second 1. I shall clear it by Scripture and you have one here in the text Mat. 24.4 Take heed that no man deceive you c. 1 Thess 5.21 Prove all things and hold fast
yeild your selves to be wholly and absolutely ruled by the will of any nor inthrall your judgements submit your consciences to the sentences lawes definitions doctrines of any man or Angell but onely to your Lord and Master Christ But if so be we were to receive all that is prescribed and submit to impositions of men without search and scrutiny whether they be of God or no we should make men Masters of our faith This were to set man in Gods stead to put man in Christs throne this were to yeeld an implicite faith and blinde obedience which to doe is to make men Gods and your selves beastes Thus you see I have laid downe the position I have cleared it to you by Scripture I have confirmed it by argument 3. I am now in the third place to shew you that this hath been the constant doctrine of our learned and orthodox Divines in opposition to the Papists ancient and moderne I thinke it not necessary to name many a few therefore for all Clem. Alex. hath this passage * Non absolutè enuntiantibus fidem habemus quibus licet contrarium enuâ—tiare c. Clem. Alex. Si contraria invicem senserint concilia debemus quasi judices probare meliora Hilar. de Synod advers Arianos We are not absolutely to assent to the doctrines and determinations of men who themselves may dissent from their owne opinions nor to expect the testimony which is given of men but to search and prove what is the voice of God Another this * If Synods should determine contrary we as judges should prove and approve of the better It is the speech of another viz. a Ego solis eis Scripturarum libris qui jam canonici aâ—pellantur didici hanc honorem timo remâ— differre ut nullum eorum authorem sâ—ibendo aliquid errasse firmissi nè credam c. Aug. Dâ—v 169. I have learned to give this honour and reverence to the Canonicall Scriptures only to believe what ever is therein is truth it self but for other writings though men excellent in learning and holines yet I reade them so as that I do not therefore think theÌ„ to be true because they have thus spoken thought but because they do thus appear to me to be consonant agreable to the minde of God the word of truth Another thus b Iâ— qui praeest si praeter voluntatem Dei vel praeter quod in Sacris Scripturis evidenter praecipitur vel dicit aliquid vel imperat tanquam falsus test is Dei aut sacrilegas habeatur Isidor If any that are in authority shall declare or command any thing which is not agreeable to the will of God or not evidently commanded in Scripture let him be held as a false witnes of God or one sacrilegious Another c Omnis homo dimittens rationem propter authoritatem humanam incidit in inspientiam bestialem Daven He that puts off reason or subjects reason to meet humane authority fals into beastly folly and the same Author d Nos plus rationi damus quà m cutcunque authoritati humanae c. We doe not preferre the authority of any meer man before reason and therefore seeing the fathers whether taken singly or joyntly in Councels are but meer men and their authority but meer humane authority The faith of Christians is not to be so subjugated to the determinations of them that there shall be left no use of reason much more of Scripture in proving and examining doctrines whether of God or no. e Sicut debitor est voluntas suae operationis in bonis volenâ—iâ— sic intellectus suae operationis debitor est in veris credendis seu cognoscendis quare nec error nec ignorantia excuset unquam a perditione Paris de leg cap 21. Pariensis hath this passage As the will is a debtor unto God in its operations for the choice of good so is every mans understanding a debtour to God in its operations for the beleeving of truth Therefore neither errour nor ignorance can excuse any before God if they perish Another saith this f Ad ipsum verbum Dei oportet nos omnes scientiarum disciplinaâ— opiniones tanquam ad lydeum lapidem examinare c quodcunque ab eo authâ—râ—tatem non habet eadem facilitate contemnitur quâ affertur Cornel. Agrip de vanit scient cap 100 de verbo Dei It is our duty to bring all opinions to the Word as the touch-stone of them and if any hath not its authority thence It may be as easily contemned as it is offered and held forth Luther also speaks the same thing he hath this passage g Over debent ferre judicium utrum Praeâ—ati vocem Christi vel alienorum proponant Luther Tom 2. pag. 375. Consul Dav. de Jud. nor fidei ubi plures recitantur pag. 167 186. c. etiam 168 c. It is the duty of the flock of Christ to examine whether their Pastors doe speak the voice of Christ or visions of their own heart The same man saith further Where the Word of God is preached the people have not only power and command to judge of doctrines but every godly man ought to performe this under danger of salvation And if we should consult with all they all speak the same language and say though there is not given to all the faithfull a spirit of interpreting Scripture in an authoritative and publike way yet every Christian hath a spirit to examine and judge of doctrine in his own conscience Learned Whitaker hath this expression h Non datur omnibuâ— fidelibus spiritus interpraetandi Scripturas ad authoritatem publicam in ecclesia sed tamen â—â—nâ—us cujuscunque Christiani est spiritâ—◠〈◊〉 ad privatam doctrinae probationem dijudicationem in conscientia ipsius Polan Syntag. l. 1. cap 45. Omnibus piis incumbit ut sibi caveant quam vis doctrinaÌ„ diligenter examinent ne falsa forsan pro veris suscipiaÌ„t quisquis debet niâ—i sua fide sueque judicio diviniâ—us in spâ—rato non ex alterius nutu arbitrio pendere Whitak cont 1. quaest 5. de interpret Script It lies all Christians much upon to examine all doctrine lest they doe otherwise take false doctrine for true and every one ought to lean to the perswasion of his own judgement enlightned and not to depend upon the will and judgement of others Another of our learned Divines saith i In doctrinis quorumvis mortalium admiâ—tenâ—is adhibendum est examen judicium discretionis ut possimus tanquam probi argentarij adulterinam à legâ—tiâ—â—a doctrina discernere Dâ—v In the receiving of the doctrines of any mortall man we are to examine and like unto tryers of silver are to discern between false doctrine and true Again k In doctrina investiganda non alienis tantum modo oculis sed suis utendum c. Daven In the finding out of doctrine we are
pertinet subditos esse pâ—testatibus ex illa verò parte qua credimus Dâ—o in regnum ejuâ— vocamâ—r non oportet nos esse subditos cuiquaÌ„ homini Deo enim potius obtemperandum quam hominibus Aug. It behoves us in things which concern this life to be subject to higher powers but in those things which concern another life we ought not to be subject to any man that is commanding things evil for he saith it is better to obey God then man If then these things be true that we are not to obey those commâ—nds which are contrary to greater power Nor are we to obey when the command doth transgresse and exceed the limits and bounds of his power Then this is clear that when any thing is imposed either to be believed or to be done it is the duty of all to exâ—â—ine whether in the obedience of the commands of man he doth not transgresse the will of God or give more to men then is his due and proper alone to God Obj. 3. The faith of Christians ought not to be conjecturall and uncertain but certain and firm but when men lean upon the judgements of their own private spirits in admitting or rejecting doctrines their faith is uncertain because private men may be deceived but the judgements of Councels and Synods are unerring and infallible Ans For the first part of this Objection viz. that the faith of Christians ought to be firm and certain and not conjecturall or uncertain we freely grant It is a maxime in Divinity * Fidei nihil potest subesse alsum aut incertum Nothing uncertain nothing doubtfull or false can be the object of faith and this takes away their main ground It is then impossible that we should believe the determinations or definitions of Synods or Councels without examination because they may be false for they are not infallible they are not unerring as I have shewed they are but men and therefore their results and determinations doubtfull and therefore cannot fall under faith For the other part of the Objection That they who lean to their own judgements and not to the judgement and determinations of Councels their faith is doubtfull and uncertain I answer If by leaning to their own judgment be meant to adhere to what their own humane reason doth dictate to them in divine things then I say that their faith is doubtfull and false for mans understanding is no fit measure nor judge of divine truths it is above reason But if by leaning to our private judgement be meant adhering to that which an understanding enlightned doth evidence to be in the Word or adhering to that which the Spirit of God hath revealed and perswaded the spirit of a man to be the minde of God in the Word then I say that this faith is neither uncertain or false And therefore it is rightly spoken by a learned Divine * Is nititur proprij spiritus judicio quod illud sentit de rebut divinis quod ratio dicta c. Consul Morton Apolog. Cathol p. 2. l. 5. cap. 10. Turpissime falluntur papistae quod judicium spiritus privati spiritus divini ex multitudine potius aestimant quam ex origine Dâ—â— He leans upon his private judgement that judgeth of divine things what his own humane reason doth dictate but not he who judgeth of divine things according as the Spirit of God doth perswade him by the Word In this therefore the Papists are miserably deceived that they esteem that which one man judgeth to be the judgement of a mans private spirit but what a multitude and Councell doe determine that they call the judgement of the divine Spirit and so take up their judgement of a private spirit or divine Spirit rather from the authority of the determiners â—en from the truth of the tâ—ing determined rather from the multitude then from the originall of it when yet it may happen that the judgement of many even of a Councel may flow from a private spirit and the judgement of one single man from the Spirit of God a Patreâ— qui in Concilio Nicaeno putabaÌ„t conjugaleÌ„ societatem sacerdotibus denegandam sequebantur judicium privati spiritus unus Paphnutius qui desendebat rerum immaculatuÌ„ etiam in sacerdotibus bonorabilem sequebatur judicium Spiritus divini Ib. You see in the Councel of Nice who denied marriage-society to Ministers certainly they followed the judgement of their private spirits it was not the judgement of the Spirit of God and on the contrary unus Paphnutius one Paphnutius who defended against them all the lawfulnesse of marriage to Ministers and the bed to be undefiled followed the judgement of Gods Spirit Truth may be alone and not with a multitude one Paphnutius may have the truth and the whole Councel be in an errour Truth is not tyed to multitudes to learning nor to multitudes of learned nay holy men yet there would I seek it when at a losse To conclude this then 1. That man who doth embrace any doctrine or opinion because it is sutable to his minde and pleaseth his private spirit that man is led by his private spirit 2. Or that man who closeth with a doctrine because such and such doe teach it or such command it this is his own humane credulity and he acts his own spirit b Siquis credat aliquid per propter internum dictamen Spiritus divini judicium ejus per verbuÌ„ illuminantis informaÌ„tis is solus credit uti oportet Daven ib. But he that doth believe a truth by and through the inward dictate of the spirit informing his minde by the Word he is not led by his private spirit but by the Spirit of God Obj 4. But you see most Christians are so ignorant that they are not able to judge of Questions of faith they themselves will confesse they are not able to determine of such points Ans I grant there is too much ignorance amongst them who should know we may say with the Apostle Heb. 5.12 When for the time we might have been teachers of others we our selves have need to be taught what are the first principles of the oracles of God It is never enough to be lamented the ignorance even among them that are godly themselves c Non quaeritur quid rudes inertes Christiani facere possint sed quid pij fideles facere debeant Dav. But the Question is not here what those that are idle and slothfull can but what those that are godly and faithfull should Certainly they should be able to give an answeâ— of their faith they should be able to know the voice of Christ from the voice of a stranger they should be able to discern between meat and poyson between truth and falshood That is their duty and in some measure those that are believers are able in those points that are necessary to salvation Obj. But you will say that
God hath not commanded unlearned men to study Divinity that thereby they might be able to maintain the truth God doth not require of them say the Papists that they should understand those things or come to the knowledge of them a Iudicando ex ratione doctrinae by judging of the truth or falsehood of doctrines b Sed pendendo ex authoritate docentium but by depending upon authority of the teachers Ans Briefly to answer this It is not necessary to all and singular persons to judge of all Questions and Controversies arisen touching faith and therefore not necessary they should make it their study But for such as are necessary doctrines without which there is no salvation it is needfull that all that would be saved should both hear them and understand them and judge of them What a fearfull thing if our condition were such as those blinde Papists who know nothing but believe as the Church believes and that they might not know the key of knowledge is taken from them they are interdicted the private use of Scriptures and the publike use of them is rendred unusefull being read to them in an unknown tongue And having thus beasted men they say to them after this manner * Vos rudes est is imperiti nullo modo potestis judicare de quaestionibus fidei ergesi salvi esse velitis nihil jam reliquum est nisi ut coecâ obedientiâ nostro judicio subscribatis Bellar. You are unskilfull and illiterate and therefore are no way able to judge of Questions of faith if therefore you would be saved there is nothing then remaining but that you should with a blind obedience subscribe unto our judgements and determinations Here is the miserable condition of those blinde deluded souls We know better we know it is our worke to study and enquire into the things of heaven It is our worke to learn to be able to judge of things that differ if to prove all things then to judge Indeed if by Divinity be meant Spiâ—osas Scholasticorum altercationes those thorny disputes of School-divinity or wrangling questions doubtfull disputations such points as doe but nourish contention not edifie the heart and conscience then we say indeed that God hath not tyed all men to the study of such Divinity The Apostle saith Him that is weak in faith receive ye but not to doubtfull disputation But if Divinity be meant the holy Scriptures and those things necessary to salvation then we say that God hath tyed all men upon this bond and obligation of life to study enquire and to be able to judge of these things which concern eternall life One objection more Obj. 5. But you will say It hath been the constant custome of the Church of God in all ages that those who have not restâ—d in the judgement of those who were their guides and such set over them were deemed for heretikes therefore it was never lawfull for private men to examine and to judge and reject the doctrines of their Superiours Ans A short answer will serve for this It is one thing to be a Heretike Daven de Jud. norma pag. 159. another thing to be so reputed There is nothing more common then this that they who have gotten publike power and authority to joyn with them to account them for Heretikes who reject their decrees and determinations because they are perswaded they have decreed nothing but what is according to the rule of the Word But if they be deceived as it hath often fallen out and that the other be in the truth those who are called Heretikes are the Orthodox To reject the decrees of Councels doth not make a man an Heretike but to reject the truth the Word of God And therefore it is needfull to examine and to judge of things * Ne dum haberi pro haereticis vitamus esse haeretici incipiamus Daven ib. lest while we would shun to be called Heretikes we begin to be Heretikes And thus we have done with the first grand Query Who are to examine of opinions I told you there was a two-fold examination one publike the other private And I laid downe this position That it was the duty of every Christian not onely to examine private opinions but the sentences determinations of Councels Synods and to reject them or receive them as they shall be evidenced to be consonant or dissonant to the Word of God It is needfull before we passe to the second to make some application of this first the season cals upon it The Position applied Let us then give to Synods and Councels that which is their right It is their right and office to expound Scriptures and to unfold and determine controversall doctrines and to declare their sentences and decrees to the Churches But let us not give to them that which is divine and Gods right to submit to their definitions and determinations of faith without any scrutiny examination and judgement whether they be according to Gods minde or no. It is the speech of a learned Divine a Laicis praecipiamus quod illis ut â—â—e est ne temerè superbè rejiciant sanà orthodoxa decreta praepositorum sed ne illis mandemus quod planè servile est ut nullo judicio adhibito faciant quae vis imperata Superiorum Daven Let us charge the people with that which is profitable to them that they doe not rashly headily proudly reject the sound and Orthodox decrees of Councels and of them set over them but let us not prescribe that which is beastly and servile that without any scrutiny and examination they subscribe to the judgement and impositions of them over them this is as one speaks b Homines in belluas transformare to transforme men into beasts to denude them of man of reason this is c Fedibus potiâ—â— quaÌ„ cordibus irâ— in sententiam aliorum rather to goe into anothers opinion with the feet then the heart My Brethren you have now a Councel an Assembly at work about the Reformation of the worship of God We all know it hath been corrupted and blessed be God we have so much hopes it will be reformed we have an Assembly of choice and godly men who I perswade my self look toward God for his direction But they are but men though choice men they doe not claim an unerring priviledge none will say they are infallible and therefore it is our work to examine d Non est satis dicere quod visum est seâ— oportet etiam probarâ— quod dictum est non expectamuâ— testimonium quod datur ab hominibus sed quod voce Domini probatur quaeritur Clem. Alexand Strom. 17. Judicium ministrale is with them they have publike and ministeriall judgement and are to determine define and declare the doctrines of faith and manner of worship unto the Churches of God Judicium discretionis is left to us every one hath
liberty nay they are bound to examine and judge of the definitions and determinations of them They desire not that their authority shall be valid with you unlesse they bring the authority of God nor that you should hear them unlesse you hear God in them It is their work to propound to determine to declare yours to examine to prove and judge As one speaks e Cum dogma prâ—ponitur credendum aut praeceptum aliquod faciendum quum credere facere sunt actus mei Si me hominem rationis participem praestare velim c. Examinare oportet quicquid proponitur ad scientiam meam when any doctrine is propounded to be believed or any thing commanded to be done because to believe and to doe are my acts if I will shew my self to be a man endued with reason I ought to examine what is propounded and so to assent or dissent so far as agreeable or disagreeable to the Word And indeed unlesse you will say we are bound ad personas titulos to persons and titles and not to the truth of the Gospel it is requisite that we should not only examine f Non modò qualitatem authoritatem docentium sed qualitatem doctrinae the quality and authority of the teachers but the quality of the doctrines and what conformity it hath with the minde of Christ Gal. 1.8 If an Angel from heaven should preach another doctrine let him be accursed Neither indeed is it possible you should assent to and receive any truth of Christ without the previous action of a mans own judgement unlesse there passe examination and judgement in a mans own spirit that it is a truth of God I say there can no man embrace a truth and assent to it upon the bare perswasion or determination of another Morton Apol. Cath. p. 2 l. 5. c. 9 10 12 c. although he doth never so much desire it unlesse there passe an examination and a proper act of a mans own judgement that the thing commanded is the minde and will of Christ Indeed a man may not contradict it or a man may give up his affections to it and subscribe to it out of corrupt affections and from humane or rationall grounds but he can never receive it as a man never subscribe to it as a Christian till there hath passed an act of his own proper judgement and this upon scrutinie and examination It is a shame to thinke how the common sort of people doe embrace doctrine the authority of the imposers doth give them eyes to see and judgements to assent and faith to believe and subscribe to what ever is imposed In the reign of former Princes how soon were the body of the Nation converted from Popery to Protestantisme receiving and rejecting embracing and refusing the sacred truths of God mainly if not meerly according to the aspects and commands of authority And is there not the same spirit in the multitude to this day ready to embrace and receive what authority shall command without any previous search and examination whether the things be of God or no A blessed and happie thing it is for a Nation to reject corruption in worship superstition in the service of God but then to doe this as men as Christians knowingly And as blessed it is to embrace a reformation to submit to the waies of God but to doe it knowingly upon scrutiny and examination this will make you men and to adhere to the truths of God received upon the utmost hazzard I see in many a preparation of heart to subscribe to what ever is of God but oh that there were the care the study the endeavour to examine things also that you might evidence them to be the truths of God that you might say as they of Samaria Joh. 4.42 Now we believe not because thou hast told us but because we have heard our selves and we know him to be the Messiah So now we embrace this Doctrine this way of worship not because it is imposed not because it is prescribed of men but because I see and am perswaded in my heart it is of God this were a work worthy a Christian This I exhort you unto away with blinde faith with blinde obedience you are men doe things as men you are Christians doe things as Christians embrace not any thing out of fear but out of faith not out of corrupt affections Nec ego Ariminensis concilij authoritate nec tu Nicaeni detineriâ— Au. but out of a pure and holy heart reject nothing out of pride prejudice but out of light do nothing ignorantly but all knowingly be resolved in your selves and that upon search upon examination Do not pin your faith upon the bare authority of men no not the best of men 1. You will wrong God what a wrong is it to God to attribute that to man which is proper to him alone to set man in Gods throne and to receive and subscribe to man before you see God to speak in them 2. And what a wrong is it to man to make them masters of your faith they claim it not it is Gods due and as you wrong God so will you them if you doe give it to them 3. You wrong your own souls you prejudice your selves in the wayes of God wound your souls with guilt of sin 4. It declares you either ignorant atheisticall or carelesse about the businesse of your souls or to be led and byassed with corrupt affections fears and hopes when you will close with any thing till you have tryed it and examined it and brought it to the barre past sentence and judgement on it It is the bravest thing in the world to see men do things knowingly if not you doe but side with a way out of faction and affection not out of knowledge and conscience It is not easie to determine whether is worse to be rationally and knowingly in an errour or to be ignorantly and blindely in a truth Get light therefore to discover and then to embrace 5. You prejudice the cause of Christ when you adhere to it upon slender grounds What a shame to doe that which we are not able to evidence is our duty to doe to walk in that way which we are not able to maintain 6. You endanger your own revolting that man can never hold to a way which he hath not clear'd and thereby is perswaded to be the way of God The same ground upon which he receives a truth he will reject it and embrace an errour If authority come in it shall cast the scale any way if it had not been for this that authority came in we should not have had so many Protestants and if that authority had not come in we should not have had so many Papists When the Standard is set up all flock to it but to the standard of authority not of truth I may say of most they are this way and they are not that they embrace
doctrine or worship that certainly is the rule But to the Word doth God demit us and with the Word we are to consult in all controversies of faith we I say not only private men but Synods Councels and therefore certainly this is the rule whereby opinions ought to be tried c. I will but adde one Argument more Arg. 5. That which is the supreme Judge of controversies and opinions is sure the rule by which we are to try opinions * Davenâ— de jud nor 65. p. Vid. Whit. cont 1. q 5. cap. 8. per â—otum But the Scripture is the supreme Judge of controversies 1. It is full of wisdome and able to judge It is called the Word of wisdome 2. It is full of truth infallibly true It is called the Word of truth 3. It is full of power it is the authority of heaven thus saith the Lord and this authority Mencâ—â—h all disputes this puts an end to all controversies 4. It is the great Law-giver that which gives out all truths to be believed and all commands to be obeyed It hath alone supreme authority to constitute doctrine of faith and worship and therefore supreme authority of determining interpreting and resolving doubts which arise from them nay and God was infinitely wise to fore-see all errours and all doubts that might arise or that should arise and hath furnished the Scriptures with sufficiency to determine to convince to condemn appearing errours Consul Whitak cont 1 q. 5. c. 8. arg 10 1â— c. Quasi nos manâ—averimus taÌ„tâ— ante Prophetis Apostolis ut in libris suis nullâ— testimonia ponereâ—t quibus pars Donati ecclesia Christi esse doceatur Reynolds Confer c. 8 div 1. p. 461 462. It is one reason why our Divines say that no man nor coetus mortalium no company of men Synods Councels that can be supreme Judges of opinions because they are not able to fore-see what errours and doubts may arise yea and even out of their own determinations they determin of things only pro re natâ those doubts and controversies which doe arise in their time but cannot fore-see what may arise afterward but now God he fore-sees all he knew all that would arise and did furnish the Scriptures with sufficiency to determine of all doubts and to resolve of all truths necessary for our salvation I remember a passage to this purpose which learned Reynolds doth produce out of Augustine in his conference with Hart it is this St Augustine making mention how the Donatists hated him for preaching of the truth and confuting their heresie as though saith he we had commanded the Prophets and Apostles who were so long before us that they in their books should set down no testimonies whereby the Donatists might be proved to be the Church of Christ 5. It is that at which we are to enquire and with which we are to * Vbicunque locus ad disputandum constitutus fuerit saciaâ—â—s codices Canonicos praesto esse si quae proferâ—â— possunt ex utraque parte documentâ— post positis caeteâ—is â—â—mâ—â—â—tâ—â— ad inquisitâ—â—â—â— terminum perducamus Aâ—gust consult in all doctrines of faith and worship and not only we but Councels Synods they are to goe to the Word and to the testimonies and their judgment no further valid then as it is founded upon the sure foundation the Word of God And therefore it must needs be the supreme Judge Au â—â—antur deâ—â—eâ—io chartae nostrae proceâ—a in mediuâ— coâ—ex Dei audi Christum dicentem â—uâ—i veritatem â—oquenteâ— Aâ—g and by consequent the only rule whereat we are to enquire in all points of faith and worship Abundance more might be said of this point It is the great controversie which our great Champions have combated with the Papists in and the great truth which they held out in their generations Whitaker Reynolds Davenant in whom you may see more at large And it was not new to them it hath been the constant tenent of all the learned in all ages of the Church a Nolo argumento credas nostrae disputationi Scripturas interrogemus Apostolos interrogemus Prophetas interrogemus Christum interrogemus Amb. Doe not believe the argument and our dispute but let us search the Scriptures enquire of the Apostles aske of the Prophets enquire of Christ let them determine b Non adeo perdite confidens sum ut aufim aliquid affirmare quod sacrae Scriptura silentio praeterit Ego in sola divina Scriptura acquiesco Theod. Theod. I am not so desperately confident that I dare affirm any thing which the holy Scriptures have passed with silence I rest onely in the Word of God It is a devillish spirit to thinke any thing divine which is out of the authority of Scripture We will now come having setled the truth upon the Scripture to answer some Objections one or two only Object 1. That which doth receive divers senses and interpretations cannot be the rule whereby we should judge of opinions but the Scripture doth receive divers senses yea and it self is not able to tell which is the right and therefore it is not the supreme Rule and judge of opinions Answ * Scriptura non varios incertos sensus recipit Ex conditione rei affirmatae aut ex intentione affirmantis sed ex inscitia aut pertinacia detorquentis Daven The divers senses the Scripture receives is not from the minde of the Inditer but from the ignorance of the enquirers nor from the things affirmed but from the darknesse or perversenesse of the searchers I say it is not because the Spirit of God did give the Word ambiguously and doubtfully nor because the things affirmed are dark and doubtfull Consul Whitak Contr. 1. q. 5 c. 7. but because we are ignorant or slothfull or else perverse and wilfull Because the Rule may be bended the Scriptures wrested shall we therefore deny them to be a Rule to be the Scriptures some pervert the Scriptures saith Peter 2 Pet. 3.16 to their owne destruction and yet we know they are the word of life to Salvation The divers senses of Scripture do arise either from our ignorance or our perversenes or our corrupt affections oâ— our sloth that we doe not enquire and search we doe not compare Scripture with Scripture but it doth not arise from the minde and intention of the spirit nor from the nature of the things that are affirmed in it The ambiguity of Scripture * Non infringit judiciariam Scripturae authoritatem sed ostendit necessitatem spiâ—â—tus ilâ—inâ—ntis Daâ— Dicimus verbuÌ„ Dei non â—â—â—ilâ—ere judiciariaÌ„ authoritateÌ„ quia hoâ—â—â—â—nes ineâ—â—o re demeâ—si non sâ—mper inteâ—â—igâ—nt contrasâ—â— judicatum ess◠〈…〉 NoÌ„ liquidâ— percipiunt 〈◊〉 se daâ—â—â—tos â—â—encsententia verbidivâ—â—ni doâ—â—ec câ—ram Christo judice in novissimore statâ—â—niur aperâ—o libro câ—â—â—â—â—â—ertur Daâ—â—â—â—â— It doth not infringe the authority of the
of touch in application we come now to the Query Qu. 3. If the Scripture be the Rule God in Scripture Judge yet the great Question is Who shall judge that this is Gods minde in Scripture Here lies all the controversie There is great cause of propounding this Question in regard that the Scriptures they are not in all things so clear but that you see they are capable of many interpretations Capable I say not that these divers senses doe arise from the nature of the things affirmed or from the minde and intention of the declarer but from the ignorance or perverseness of the searchers and inquirers as was said before There is nothing more known then that there are divers senses various interpretations of the same Word of God of the same texts in Scripture Had it never been known before yet our daies had given us plentifully sad experience of it which is the root of all the divisions and differences among the people of God The Papists indeed have a way for union though not Gods way they take away from the people first the Scriptures and then the judgement of discretion or rationall judgement and give them no power to examine and try their Councels sentences determinations but contrarily tell them they are bound with implicite faith and blinde obedience to submit to and receive the doctrines and determinations of the Church and their safety lies in submitting their judgements to their guides though they lead them in a way of errour not considering that which Christ saith If the blinde doe lead the blinde they shall both fall into the ditch Thus they doe they take away the Scriptures from them the light of the Sunne and then put out their eyes too take from them a common and rationall light tell them they have no power to examine their sentences and determinations and then they bid them follow them in the dark give up their faith and consciences to be ruled and guided by them thus after they have made them as beasts they put them under the yoak and deal with them as beasts And now when they have done this they boast of the unity that is among them and tell us they are all of one minde they are not divided into so many factions and different opinions as Protestants are Indeed they have a blinde agreement The Protestant Churches goe not this way for to bring men to union they render us the Scriptures in our own tongue Whitak cont 3. q. 6. Daven de judic nor fidei p. 110 111 112. c. 136 142. they tell us it is our duty to search and examine them they tell us that Councels are not infallible that every Christian hath the judgement of discretion and is bound to try all things they tell us that we are not bound to submit to the determinations of any no further then they shall be made evident to be consonant and agreeable to the Word of God Consul Whitak cont 1. q. 5. c 8. Mort. Apol. Cath. p. 2. l. 5. c 11 12. And if this occasion difference which it doth not of it self yet it is better knowingly to differ then brutishly to agree It is better to differ as men nay as Christians for so we doe in a kinde every one holds forth light and conscience to be the ground of difference though this conscience may be misled and this light may be darknesse I say it is better to differ as men as Christians then to agree as beasts if we differ we differ Christianly if they agree they agree brutishly A conscientious dissent is better then a blinde union if the one be ours I am sure the other is theirs But I am too injurious to you We will come to the Question Qu. The Scripture is granted to be the rule whereby we are to try opinions and God in Scripture is agreed to be the supreme Judge of them But here is the Question who shall judge that this is the meaning of the spirit that this is the minde of God in Scripture It is granted * Scriptura est sui ipsâ—m interpres Whit. cont 1. q. 5. cap. 13. Scriptura se clarissimè laculentissimè interpretatur si nos ScripturaÌ„ sese interpretantem attendere volumus si non in omnibus ubique locis ficut dubitationis â—ihil relinquatur tamen in pâ—urimis maximeque necessariis in sum mis fidei nostrae capitibus Whitak loc cit Consul Paâ—k l. 2. c. 2 p. â— 151 152. Mort Apol. Cath. p. 2. l. 5. c. 9. Scriptura eam stidiosè perscrutantibus est sui interpres Consul Dave de judic ac nor fidei c c. 17. q 4. p. 95 96. c. Vâ—de Whitak cont 3. q 6. An Concilia possint errare per totam quaestionem that the Scriptures are the best interpreters of themselves and thither all must goe for the discovery of the truth or falshood of opinions not only private men but Synods and Councels if they speak not according to this Word it is because the truth is not in them And there are eight severall Rules laid down by that learned Whitaker which if they were observed by all in the tryall of opinions and searching out the minde of God in Scripture abundance of controversies would come to a fair end you may peruse them in his 1. Cont. q. 5. cap. 9. de medijs inveniendi verum Scripturae sensum But it will be said if every man is to be Judge then so many men so many mindes there will be nothing but differences divisions and confusions If it be said a Synod or a Councell are to judge then are men either to submit to their sentences and determinations before they have examined them or they are to examine them before they submit to them If we say the first that we are to submit to them before or without examination then doe men give up their faith and consciences to men and yeeld implicite faith and blinde obedience to humane authority If we say the second that we are to examine before we are to submit which certainly is the truth no Councell upon earth is infallible if not infallible it may erre if it may erre then certainly there is a liberty left for every one to examine and if a liberty to examine then the like liberty to assent or dissent from their determinations as they shall be made evident to his own understanding and conscience to be consonant or dissonant to the Word of God the supreme Judge of doctrine But I am not in this Question to deal with the consequences or the severall inferences that will be made upon the answer of it I have reserved that to the next which is the sixth generall Question viz. What are the remedies against errours and erronious opinions I shall therefore at this time only lay down the answer and so passe on Qu. The Question is who is to judge that this is the minde of
redditur Misner de eccles cap. de errandi possibilitate membr 1. Sect. 4 6 7. p. 626. private and self-directive judgment Now 1. If the Question be put Who is to judge of Gods minde in the Word in a Ministeriall publike way I say that it is the office of Councels and Synods to examine debate determine declare the minde of God out of the Word * Patres in Concilio non tantuÌ„modo inquisitores sed judices Councels they are not only inquirers what is the minde of God in Scripture but in some sense Judges that this is the minde of God in Scripture yet are they not supreme absolute infallible unerring Judges as the Papists say but Ministeriall declarative subordinate Judges who are not to goe beyond their bounds the Word of God a Concilia habent solummodo munus potestatem interpretaÌ„di Scripturas c. Reynolds confer with Hart. c. 2. divis 2 p. 100. Councels have only the office and power of interpreting Scripture from Scripture and the minde of the holy Ghost speaking in them Reynolds in his conference with Hart hath this passage Christ saith he hath given two sorts of judgement to his Church the one private the other publike private belongs to all the faithfull and b 1 Cor. 2.15 spirituall who are to c 1 Cor. 10 13. judge of what is taught and d 1 Joh. 4.1 to try the spirits 2. Publike that belongs to e Act. 15.6 the assembly of Pastors and Elders for of that which f 1 Cor. 14.29 Prophets teach let Prophets judge g 1 Cor. 14 38. and the spirits of the Prophets are subject to the Prophets In both of which the Church must yet remember that God hath committed nothing but the ministry of giving judgement to her the soveraignty of judgement doth rest on the Word of God Thus farre he Another of our own Councels may propound expound declare to the people that Doctrine which the Scriptures hold forth but they have no power of making new Doctrine that is they are the publike Interpreters and publishers of holy Doctrine revealed in Scripture they may expound and declare Scripture but neither make Scripture nor become Scripture to us 1 Cor. 4.1 1 Pet. 4.11 To make Doctrine is proper only to God who is the Lord and Master of our faith and consciences Men are Ministers to our faith and not Masters of it but this were from a Minister to become a Master of our faith which the Apostle so much abhorrs 2 Cor. 1.24 We are not Masters of your faith but helpers of your joy Nay if they had power to make Doctrine then were we not to examâ—â—e and try their doctrine but our duty were to subject to what is imposed but I have clear'd this to you that it is our duty to examine all the Doctrines and definitions of men c. And if an Angel from heaven should preach another doctrine let him be accursed Gal. 1.8 It is not in mans power to make doctrines though to declare them Secondly if the Question be who is to judge of Gods minde in the Word in a private rationall self directive way then I say that every private Christian is to search the Scriptures to examine prove try and judge of the minde of God revealed in his Word so farre as concerns his own faith and practice I have shewed you that we are not to subject our understandings our faith and consciences to any authority nor to any definitions and determinations of men but are to prove and try all things by the Word for our own faith and practice we are to judge of Gods minde in his holy Wâ—rd with those cautions I laid down But this having been so largely insisted upon I shall say no more to it And this shall serve for the first the distinction of Judges Secondly I told you there were some distinctions of things to be judged Some there were that were doctrines of faith some of worship 1. The doctrines of faith I told you were such as were fundamentall or such as were superstructive Now if the Question be asked who shall judge of Gods minde in the Word concerning fundamentall doctrines I say the Word of God is evident and clear of it self in these things that if a man will not wilfully shut his eyes he cannot but see them we need not here aske who shall judge main truths are plain truths he that runs may read them And that these are plain to those who will not wilfully shut their eyes at least to see them in a rationall way the Apostle shews in Tit. 3.10 11. He that is an heretike which is one pertinaciously and obstinately erring in fundamentals such an one saith he after the first and second admonition reject or excommunicate him and he gives this ground of it knowing that such an one is subverted and sinneth being condemned of himself as the word expresseth being self-condemned he sins against the secret checks of his own conscience he is self sentenced which declares that fundamentall truths are evident 1 Joh. 2.20 otherwise he had not been self-condemned Turks and Pagans they doe these things and are not self-condemned but men in the Church cannot and therefore are to be cast out Thirdly I told you that superstructive truths were either such as were more necessary or such as were accessory and necessary admits of many distinctions either such as were absolutely so or such as were necessary only by consequent or such as are primarily necessary and such as be secondarily necessary I speak not here of the first If the Question were Who shall judge of truths absolutely necessary It is the same with fundamentall truths and I say that every Christian is able to judge of Gods minde in such truths he tels us We have a Vot unctionem habetis id est vos spiritum sanctum habetis nostis omnia id est omnia necessaria Whitak Reynolds conf with Hart p 6â— middle of it Whitak cont 1. q. 5. c 8. Arg. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unction from the holy One whereby we know all things that is all things necessary to salvation and he hath told us His Spirit shall leade us into the way of all truth b Impium est putare Deum aliquando defuisse ecclesiae suae in rebus necessariis that is necessary truths and that we shall all be taught of God that the Sheep of Christ shall hear his voice and know it from the voice of a stranger This is a certain maxime c Donum intelectus nun quam se subtrahit sanctis circa ea quae sunt necesaria adsaluteÌ„ c. Aqu. 22. q. 8. a resp 3. God doth never fail his Church nor any member of Christ in truths that are necessary they shall learn they shall know and understand those things necessaryd And for those things which are lesse necessary Councels may declare and if you search if
have yet another which is of great moment also and I have then done with this discourse The sixth and last Quaery is this viz. Quest 6. What waies God hath left us in his Word for the suppressing of errour and reducing of erroneous persons A Question certainly of great concernment among all the contentions of the times I know none of greater concernment then this viz. What are the boundaries of opinions It were a sad thing as our case stands if there were no bounds for errours and as fearfull a thing to goe beyond Gods bounds for the suppressing of them Certainly there are some means warranted and anointed of God for such ends but what those means are and where they are to be bounded there is all the controversie I finde learned and godly men differing each from other in this point and * Augustinus retractavit pristinam sententiam fuam quâ existimavit contra haereticos nâ—hil vi agenâ—um esse Aug. retract l 2. cap. 2.5 Epist 48 50. some also differing from themselves afterwards retracting what formerly they have held forth for truth in this point witnesse Augustines retractations Indeed it is a tender point it concerns the conscience a tender part against which who that hath any thing of God in him but trembles to sinne and who doth not fear to injure and offend It is a point of great subtilty which most cannot discern there are many labyrinths many winding subtilties in it and it is of no lesse intricacy having many other subtile and intricate disputes complicated and folded up in it Two of the main subtilties are founded upon those two places of Scripture one the 2 Cor. 13.12 We know but in part the other Rom. 14.23 What ever is not of faith is sin From both which it is argued We know but in part There will be difference in opinions these opinions have power on the conscience for what ever a man hath received he is bound to walk in it and who ever recedes from what he hath received for truth either for fear or for favour he sinnes against his conscience For what ever is not of faith is sinne Again we know but in part therefore no Councels on earth are infallible if not then may they err if they may err it is certainly our duty to try prove their determinations before we do approve them if our duty to try them then it is our duty to assent or dissent to them as those determinations shall appear to us to be consonant or dissonant to the Word of God and if it be our duty to assent or dissent as those results and determinations shall be evidenced to us to be or not to be of God then how can it be the duty of any to compell us to the contrary or to punish us for the doing of that which is our duty It is a controversie full of subtilties and intricacies and it is diversly asserted and as differently maintained according to the different apprehensions principles interests and ingagements of men Some cry up liberty for all opinions Others and most decry that Some would have a toleration or an allowance for lesser differences only Others doe rather desire an accommodation then a toleration and that differences may rather be healed and composed then allowed and tolerated among us Men are divers in their thoughts their thoughts being for the most part diversified according to the proportions and latitudes of their differences in opinions from generall received truths Men of lesser difference in opinion pleading only for a mercifull allowance of some Those of wider difference contending for a liberty of all opinions To both which we shall speak something in the following discourse For the present let us return to our Question propounded viz. What waies God hath lâ—ft us in his Word for the suppressing of errour and reducing of erroneous persons For the answer to which we shall in brief comprize those waies under two generall heads 1. Ecclesiasticall 2. Civil Both which we shall clear to be warranted and allowed of God to these ends viz. The suppressing of errour and the reducing of erroneous persons We shall begin with the first 1. First then there are some means ecclesiasticall which God hath warranted for these ends And herein we shall finde few to differ from us most concurring in this that God hath warranted some means in his Church for this end though indeed there is some dispute what those means are but there needs nor any among us for we freely concurre with any that those means which God hath appointed in his Church are of a spirituall nature and influence we utterly cast out and abominate all corporall or crumenall mulcts and say the Church hath no power to punish the body or to lay fines upon the estate or to deal with men at all as they stand in any civil or worldly respects The Church of Christ owns no such weapons in her warfare * Gregor de Vâ—lent in m â—ae disp 1. q. 11. punct 3. Azor. instit moral Tom. 1. l. 8. c. 14. It is for the man of sin to propagate his way and suppresse his adversaries with such fleshie weapons The Church of Christ knows not how to use any externall violence or outward force either to advance truth or suppresse errour though the Church be in readinesse to revenge all disobedience as the Apostle saith 2 Cor. 10.6 2 Cor. 10.6 yet not by such carnall weapons in such fleshie waies as these are Christ tells us that his Kingdome is not of this world And the Apostle tells us 2 Cor. 10.3 4 5. 2 Cor. 10.3 4 5. The weapons of our warfare they are not carnall but spirituall and mighty through God for the pulling down of strong-holds and bringing every thought in obedience to Christ So that spirituall means and remedies are onely to be used in the kingdom of Christ the Church of God For all other 1. They are improper not only in respect of the persons that are to uâ—e them but improper in their own nature And that because 1. They are externall means and those are too short for internall maladies 2. Besides they are heterogeneall they are diversi generis of a divers and different kinde the one carnall the other spiritual the object of one the body the estate of the other the soul and conscience 2. And secondly these were never ordained never appointed of God for such ends in his Church We cannot expâ—ct Gods blessing upon any thing further then it hath Gods ordination Now these were never ordained and anointed of Christ as means to be used in his Church and Kingdome for such an end and therefore there can be no blessing expected on them 3. Besides these means are unsutable to the ends to which they are intended fleshie means are unsutable to bring about spirituall ends the end of all Church Ordinances are not ruine but amendment not destruction but edification as the Apostle
equall Nor would Christ have one Church to forego communion with another Church but upon presupposed censure some foregoing act of authority if he would not have a brother to renounce communion with a brother but upon some fore-going Church-authority Mat. 18.15 16. much lesse would he have a Church And as it is a censure and so declares authority in Synods so it is to me a censure proportionate to excommunication and so certainly the brethren would have the Churches to receive it otherwise I conceive they were not to withdraw communion from them Ames saith Ames cas consc l. 4 c 29 q. 11. th 26. Rutherf though whole Churches and members of another Church cannot properly be excommunicated by a Synod yet for manifest heresie a Synod may 1. Condemn 2. Forsake 3. Reject such a Church which saith he is proportionable to Excommunication And is Excommunication in the essence and substance of the act as the other brethren say Of which I shall speak more by and by Now in the close of all this Discourse of the power of Synods we have two main Objections which we shall endeavour to answer and so conclude this Discourse Ob. 1. But it will be said Are the Churches to obey such a sentence meerly because the Synod commands it If indeed a Synod were guidâ—d by such an extraordinary and infallible spirit as that in Act. 15. and could say with them It seemeth good to the holy Ghost and us then were the Churches bound to obey but our Synods now are not assisted with any such infâ—llible spirit nor have they that extraordinary concurrence of the spirit therefore we are not bound to obey Answ For the first part of this Objection viz. Whether the Churches are to obey because a Synod commands and enjoyns such things I answer No and demand what Protestant Authour ever said so Certainly the power of a Synod is not absolute but limited not magisteriall but ministeriall a power only in the Lord nor are we to be meer instruments moved by the will of those in authority as the Papists say but are morall Agents and ought no lâ—sse to obey in faith then they command in faith and are to give câ—re and diligence we be not accessary to unjust sentences lest we also partake in other mens sinnes But though we are not to obey meerly because they command yet are we to obey because we are commanded in the Lord A Synod is to be looked upon as a solemn ordinance of Christ And the Elders are to be looked upon as the Officers of Christ and they decreeing and commanding in the Lord Manuscr quoted by Rutherf Due right of Preâ—b p. 365. we are to obey Our brethren say thus much Though every particular Church of Christ hath right and power to exercise its own Ordinances Christ hath left them yet in difficult cases we are bound to seek advice of other Churches and to give so much authority to the concurrence of judgements in a Synod as shall and ought to be an obligation to us not to depart from any such resolutions as they shall make upon any consideration what ever but where our conscience and our peace with God is apparently concerned 2. For the second branch of the Objection which is taken from the different concurrence with and the assistance of the Spirit to our Synods and to that in Act. 15. they were guided by an extraordinary and infallible Spirit and could say It seems good to the holy Ghost and us our Synods have only at the best the ordinary assistance of the Spirit nay and may erre and therefore there is a vast difference An. I answer to this 1. This Argument strikes against all jurisdiction in a particular Congregation as wel as against all power in a Synod for a particular Congregation is not infallible neither they may erre in their administrations and therefore shall they not administer censures at all who will say this Nay 2. This strikes against all authoritative delivering of doctrine in single Pastours â—s well as the Dogmaticall and doctrinall power of delivering doctrine in Synods ordinary Pastours they have not that extraordinary concurrence of the spirit they are not infallible they may erre therefore are they not to preach 3. A man and so a Synod may be guided by an infallible spirit although his or their spirit be not infalliblâ— And the results of a Synod may be infallible and founded upon a certain word though a Synod it self be not infallible 4. I conceive these two are not convertible an infallible and an extraordinary spirit A man may be guided by an infallible yet not by an extraordinary spirit the ordinary presence and guidance of the spirit of truth in the word may be infallible yet but ordinary It is not an extraordinary assistance and guidance 5. But fifthly you suppose that here which cannot be made evident and clear that the Apostles were guided in this Synod by an extraordinary spirit or by the extraordinary assistance of the spirit The Papists indeed do affirm it and hence take a ground to inferre the infallibility of their Councels and Synods Non sequitâ—â— spiritus sanctus huic Concilio adsuit ergo aâ—iis adest VVhitak And many famous Protestant Authours in their Tracts against the Papists affirm the same and make use of this as a medium to prove the fallibility of Councels that Councels may erre because they are but men and subject to errour and not guided with such an extraordinary assistance of the spirit as the Apostles were in thâ—s great Councell a Chamier Tom. 3. l 15. c. 10. sect 3. Illis aderat extraordinem spiritus sanctus adeo ut quae illi propoâ—erent adâ—â— simplicitèr manarent at reliquis pastoribus adsistentia spiritus nulla extra ordinem One speaking of this Convention saith The holy Spirit was extraordinarily present with them in so much that whatever they propounded was simply Gods communications but God affords no such extraordinary assistance to ordinary Pastours The like Whitaker also b VVhitak de authoritate Sac. Scrip. l. 1. p. 78 etiam controv 3. q. 6 c. 2. p 610. Certum est hoc fuisse singulare concilium singularibus privilegiis donatum c. It is certain this Councel was a singular Councel and was endued with singular priviledges in regard of the presence of the Apostles Shall we compare saith he the Councel of Trent yea that famous Councel of Nice to this in which there were so many Worthies endued with the extraordinary gifts of the holy Ghost farre be it from us to make such a comparison And a little after he saith c Omnes definâ—tiones ecrâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripturis pares fuere Ibid p. 115. All their determinations were inspirations of God and equall to the Scriptures And in this opinion runs the stream of our famous Writers against the Papists With reverence to the vast abilities of these famous
you study if you examine and be faithfull in your scrutiny God will reveal them to you also at least so much as is for your comfort and chearfull walking in the waies of God Fourthly I told you that accessory truths were either such as were evident and clear or such as were doubtfull and obscure The Question needs not to be asked of the first of these for those that are evident and clear of themselves every Christian may judge of But the Question will be of obscure and doubtfull truths * See Mast Reynolds on the 110 Psa p. 273 274. Of those which are doubtfull some are obscure respectu objecti rejectu subjecti Some are obscure in themselves and some are obscure not in themselves but to us If the Question be of such as are obscure in themselves who shall judge of Gods minde in them I say there are some truths which are beyond the fathom of the tallest understanding there are certain Abysses and depths that no man is able to sound no finite understanding can determine See Reynolds conf with Hart. p. 96 97 98. here we must fall down and adore fall down and admire the doctrine of the Trinity and of the Vnity of divine essence in the Trinity of persons the doctrine of the incarnation of Christ the hypostaticall Vnion of natures in one Person the doctrine of Predestination of the Jews rejection which was a depth to the Apostle himself over which he cries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11.33 34. Oh the depth of the riches both of the wisdome and knowledge of God how unsearchable are his judgements and his waies past finding out for who hath known the minde of the Lord or who hath been his Councellour In other truths such as were necessary the Apostle when he makes the same Query he gives this answer But we have the minde of Christ as you may see in 1 Cor. 2.16 Who hath known the minde of the Lord that he may instruct him or who hath been his Counsellour We have here the same Query but not the same answer he answers this Query We have the minde of Christ which is to be understood in things necessary In the other you see he makes the Question and leaves it without answer only cries out Oh the depth of the wisdome So that if the Question be of Doctrines in themselves obscure It is beyond man to fathom faith is our best understanding admiring and adoring our best knowledge But now if the Question be of such truths that are not obscure in themselves but obscure to us not to all but to some which are therefore obscure by reason of the imperfection of our knowledge c. It is the office of the Ministers of the Gospel to preach them and reveal them of Synods and Councels to declare them and of every Christian to study them to examine to search them out There are four waies that we are to goe in the finding out of truths doubtfull 1. Look into the harmony of Scripture see what the agreement what the concord of the Word of God will doe to help thee Consul Whitak cont 1 q 5. c. â— ubi de mediis inveniendi verum Scripturarum sensum Scripturae Scripturis conferendae fi quid in Scripturis recte intell gere volumus See â—eynolds c. 2. divis 2. p. 95 96. Faâ—eamur ergo necessâ— est justificationis nomen variè sumi nisi velimus exisâ—mare Apostolos à se dissentire pugnantia enunciare apud Jacobum ergo justificari idem valet quod justum declarari ac demonstrari apud Paulum verò justificari idem est quod à peccatis omnibus absolvi justumque apud Deum reputari Whitak loco citat many things seem to be truths if you look on one text alone that yet if you did but look upon the harmony of the Word would thereby be discovered to be errours For example St James saith Chap. 2. ver 21. Abraham was justified by works now if you look no further it holds forth this that we are justified by works for as the father of the faithfull was justified so all the children all believers must be justified and is this a truth then Certainly no. Why but how shall we know it we must compare Scripture with Scripture as for example in this point compare this place of James with Rom. 4.2 3. If Abraham were justified by works he had then somewhat whereof to glory for what saith the Scripture Abraham believed God and it was accounted unto him for righteousnesse and therefore the one speaks of justification before men the other of justification before God the one of justification properly the other of declarative justification Study the harmony of Scripture see how one Scripture agrees with another and how this doctrine agrees with all Rom. 12 6 Analogia fidei nihil aliud est quam constans perpetua sententia Scripturae in apertis minimâ— obscuris locis quales sunt Articuli fidei in symbolo quaesque continentur in oratione dominica in decalogo c. Consul Whitak loc citat 2. Look upon the Analogie of faith whatsoever doctrine either directly or by way of immediate consequence opposeth the Analogie of faith is to be rejected as contrary to the platform of wholsome words that 's another way to finde out truth in doubtfull cases See the Analogie of faith look over your Creed the Lords prayer crooked things are discerned by bringing them to straight c. Many Doctrins would be found erroneous if they were but brought to the Analogie of faith That doctrine of Transubstantiation or rather monster of opinions which they would seem to build on Scripture This is my Body if it were but brought to the Analogie of faith you shall see at once it overthrows four severall Articles 1. The incarnation of Christ 2. His ascension 3. His sitting at the right-hand of God 4. His comming to Judgement for if Christs body be so often made of a peece of bread and in so many places at one time how can all this be The Doctrine of Christs kingdom and visible glory before the day of Judgement it seems to contradict another part of it he is gone to heaven sits at the right-hand of God and from thence he shall come to judge the quick and the dead So that nothing is between his sitting in heaven and his comming to judgement Alsted and therefore those that most rationally hold it doe say this Kingdom shall be in tempore judicij the time of judgement the Jews conversion and the fulness of the Gentiles are to be the morning of it 3. Look upon the concordant confessions of the Churches of Christ in all ages here is another way and certainly it doth afford a great deal of light and help in points and cases doubtfull this is not to submit my judgement and faith unto any authority of man but to goe to them who excell to be helpers
to my faith and understanding M. Reynolds 110. Psal 273 274. Whitak cent 1. Jam. 1.5 Dixit aliquis patruÌ„ se orando magis quaÌ„ studeÌ„do ac legendo in cognitioneÌ„ Scripturarum prosecisse Aug in l. Scal para c 2. Orationi lectio lectioni succedar oratio Hieron ad Lâ—tam The Church of God is called The pillar and ground of truth 1 Tim. 3.16 not that which gives being to truth nor that which gives authority to truth but the Church is the depository of truth the orb out of which this glorious light shineth the Candle-stick which holds the light the pillar not so much to hold up as to hold forth truth as the Law and Proclamation of Christ it doth not hold up the authority of it but bear witnesse to that authority in it 4. The fourth way is to goe to God by prayer and desire him who is the father of light to reveal the way of truth to thee Jam. 1.5 Are such and such things doubtfull Thou lookest upon many opinions abroad and thou art brought to a stand thou knowest not what to determine the cases are very doubtfull goe and strip thy self maked of self of by-ends of corrupt affections unbiasse thy self denude thy self before God and desire him to reveal his will to thee begg of him that he would lead thee into the way of all truth tell him he hath ingaged himself to teach thee he hath promised we shall all be taught of God he hath said He will lead us into the way of all truth urge God with his promise believe it conclude it either God will reveal it to thee or it is not necessary it should be known Cum Petro dicendum ediscere nobis Paraholam istam Hier. Non solum stuatuÌ„ nobis adhibeÌ„dum esse ad discendas literas sacras ve um supplicandum Domino diebus ac noctibus obsecrandum ut veniat agnus de tribu Iuda ipse accipiens librum signatum dignetur aperire Orig. Hom. 12. in Exo Cons Whit. p 397. Whitgift p. 3. p 77 81 82 83 84. Hooker l. 3. Sect. 2. Sutclive tract de dis c. 1. p. 5 Heb. 3.2 Cons Park l 2 c 39. per totum We read in Revel 5 9. That when John saw the book was clasped he fals down and weeps bitterly and then Christ comes and opens and unclasps the book thus let us doe are opinions doubtfull is the book clasped canst thou not read Gods minde in these and these things Oh fall down weep to him pray to him either I say again God will unclasp the book either he will unfold the doubt or assure thy self it is not necessary to be known And thus we come from the distinctions of the doctrine of faith to those we named of the doctrine of worship These I told you were either such as did concern internall worship of which I shall not speak or such as did concern externall worship viz. the outward Regiment of the Church of God in the world And I told you the doctrines of Gods externall worship were either such as were essential or such as were circumstantiall only Now if the Question be asked who shall judge of Gods minde in Scripture concerning the essentials of government It is hard to tell you who shall resolve you 1. Some say that doctrine only is contain'd in the Word and not discipline and that there is no particular and absolute form expresly prescribed in the Word nor yet any that can be made out of the word they lay this as a charge upon those who hold the contrary that they make Christ a Law-giver to his Church and do put no difference between Christ and Moses Indeed they may seem to come under a charge who make that comparison between Christ and Moses and say that as Moses had order for every pin in the tabernacle So Christ unlesse he was lesse exact then Moses and took lesse care of his Church under the new Testament then under the old left certain Rules for the ordering and regulating of all particulars in the Church of God an opinion very high and an expression very harsh 2. Others say there is a discipline in the Word but it is only morall not ecclesiasticall If that will not doe some goe farther and say there is an ecclesiasticall teaching but not an ecclesiasticall governing-discipline in the Word 3. Others say there are some foot-steps and rules of an ecclesiasticall Discipline in the Word Sutclive ib. but they are rather described then prescribed and those are neither perfect to which nothing may not be added nor immutable of which nothing can be altered but may be modified and tempered to the severall constitutions and tempers of States Kingdoms and Common-wealths as shall be seen convenient 4. Others say there are Essentials of government in the Word though not the circumstantials Danaeus in 1 Tim. 3.15 p. 169. etiam in 1 Tim. 5.13 p. 289. there are rules laid down for those things of chief concernment though not for things of a lesser and inferiour moment but amongst these here is this controversie whether those rules as touching essentials are immutable and unchangeable or whether they may be altered and changed according to the will of man and tempers of states 5. Others say there is a certain exact entire form of government prescribed in the Word of God and that not determined ad hic nunc to the Apostles daies the times of persecution and gathering of Churches but to be an unchangeable ordinance for the governing of Christs Church till his comming again And what that particular form is there is as much controversie one saith one another saith another Certainly if there be such an exact way in the Word its strange it cannot be found it 's a wonder it cannot be made out if it be it is no lesse wonder that those who are willing to open their eyes broad to let in light cannot yet be able to see To most men it appears a dark controversie and that there is not much in the Word to discover it if there be a great deal seems to be buried up in the dark and cannot be clearly made out It was once the speech of one that God had done by the externall government of the Church as he did by the body of Moses he hid it lest men should make an idoll of it Some doubt whether there be any such thing or no Cons Park l. 2. c. 41 42 43. others say if there be it s in the dark it 's hid but whether it be so or no this I am sure of it s made an Idol of men make that all and all the heats of their hearts are turn'd to contentions of the head I may say this controversie hath wrought more division in the hearts of Saints one towards another and more separation one from another and keeps them at greater distance in all the offices of love and hath more taken