natural body conceived by the holy Ghost born of the Virgin Mary and that in the same individual body he was crucified died was buried rose again from the dead ascended into heaven and sitteth at the right hand of God That interpretation which accords with these and all other principles you may be sure is true as the latter evidently doth and that which is contrary to and inconsistent with these or any other certain principles must needs be false as the later apparently is And the like may be said in other controverted points of doctrine Secondly for matter of practice It is disputed between the divines of the reformed Churches and those of Rome how that passage of St. Paul Rom. 13.1 c. Let every soul be subject to the higher powers c. must be understood whether of the subjection of all persons and causes as well Ecclesiastical as civil unto those Magistrates in whom the supreme authority resides or of civil only To try which of these is the true meaning of the place bring them both to those undoubted principles which no good Christian no nor reasonable man can deny Quod tibi fieri non vis alteri ne feceris and suum cuique which we may see attested by our Saviour Mat. 7.12 All things whatsoever ye would that men should do to you do you even so to them Mat. 22.21 Render unto Cesar the things which are Cesars and by St. Paul Rom. 13.7 8. Render unto all their dues c. That interpretation which accords with these principles as the former doth you may be sure is true and that which is contrary to and inconsistent with these principles as the latter is must needs be false and the like may be said in other cases and questions Aff. But what if I be not able to resolve of that accord or contradiction Judg. Such a case can hardly happen if you seriously consider all particulars and if it could the equal evidence on either side which should leave you without any certain ground of resolution would manifest the question it self to be but vain and frivolous and the indifferencie such that it would be no matter at all whether ever you resolved or no. But however having used all the means you can for your best information when you resolve let it be according as you shall be led by the most convincing evidence What is the other particular wherein you desire to be satisfied SECT XVIII Special immediate revelations from God to shew what is unlawful or necessary to our selves in particular although useful heretofore are neither to be expected nor easily to be believed now Aff. YOu said even now that as I must esteem that unlawful in it self which by God is forbidden unto all men in general so I must esteem that unlawful for me which God hath forbidden to my self in particular or though not unto all men in general yet unto men of such particular places and callings estates and conditions as for the present I am in For the former you have told me that my resolution must be guided by the holy Scriptures interpreted according to the rules of right reason and the general received principles of religion but for the latter I am yet to seek How shal I know that that which is lawful in it self as not being simply forbidden by God unto all men in general is yet unlawful for my self in particular or that that which is not absolutely necessary as not being by God required of all men in general is yet necessary for my self as being particularly required of me Judg. Whilst special immediate revelations were in use as in the dayes of the Patriarchs Prophets and Apostles the spirit by which those particular instructions and directions were given was able also sufficiently to manifest his own authority and as well to subdue and incline the will and affections to assent unto and imbrace the truth of such discoveries as to enlighten the minde and understanding to apprehend the meaning of them This made even Balaam to say If Balak would give me his house full of silver and gold I cannot go beyond the word of the Lord my God to do less or more Num. 22.18 And the Prophet Jeremiah Jer. 20.9 Then I said I will not make mention of him nor speak any more in his name But his word was in mine heart as a burning fire shut up in my bones and I was weary with forbearing and I could not stay St Luke of St. Paul and Timothy saith That after they were come to Mysia they assayed to go into Bithynia but the spirit suffered them not Acts 16.7 That when Silas and Timotheus were come from Macedonia Paul was pressed in spirit and testified unto the Jews that Jesus was Christ Acts 18.5 and St. Paul of himself that he went bound in the spirit to Jerusalem 20.22 But this was extraordinary proper unto those times and must neither be expected now nor easily believed either of our selves or others although I doubt not but that even now adayes there are some that are both deceived themselves with false perswasions and deceive others with fair pretences that in some particular cases they are immediately directed by the spirit of God when indeed it is either the voice of their own corrupt hearts only which they hearken to or the subtile suggestions of Satan who sometimes transforms himself into an angel of light and his ministers into the Apostles of Christ and ministers of righteousness 2 Cor. 11.13 14 15. And we need not think it strange since the holy Ghost hath so long ago expresly given warning of it 1 Tim. 4.1 c. Aff. Do you think there may be no special immediate revelations now adayes whereby some men may be guided and directed themselves and stirred up and enabled to guide and direct others in the performance of particular actions as necessary or effectually conducible to special ends Judg. I doubt not but there may for the holy Ghost is not limited or straitned any more in respect of time then place but divideth severally to whom and where and when and how he will 1 Cor. 12.11 But it is not ordinary now nor easily to be believed as I said before either of our selves or others for fear lest in stead of the spirit of truth and of Christ we either be deceived our selves or deceive others by the spirit of error and of Antichrist SECT XIX Some directions to try the pretended revelations of private spirits by Aff. WHat directions can you give me then to try the pretended revelations and instructions of private spirits by Judg. Even the same that I mentioned before viz. their accord and agreement with or their inconsistent contrariety to and contradiction of themselves or of the written word The good spirit the spirit of truth is alwayes constant to it self the evil spirit the spirit of errour is alwayes contrary either unto it self or unto the spirit of truth Bring them then unto
the royal standard of the word wherein the spirit of truth undoubtedly doth speak and try them there It is Gods own advice to his people Israel by his Prophet Isaiah Is 8.19 20. And our Saviours to the Jewes John 5.39 c. Aff. This indeed may be a means to try such motions as proceed from private spirits by in regard of the matter whether it proceed from the spirit of truth or the spirit of errour but how shall I know in regard of the manner whether it be by an ordinary or by an extraordinary work of the spirit that such motions in the minde are stirred up Judg. The onely means I know to this end is to consider these two things First the causes and occasions of such motions as proceed from an extraordinary work of the spirit have themselves something more then ordinary in them as in Gideons incounter with the Midianites Judges 7. Jonathans with the Philistines 1 Sam. 14. David with Goliah 1 Sam. 17. When the holy Ghost in the book of Judges had often said that the spirit of the Lord came upon such or such a one or that God raised him up to be a deliverer and that he judged Israel intending thereby an extraordinary special and immediate motion of the spirit of God whereby he was both stirred up and warranted to undertake that imployment he addeth in the end In those dayes there was no King in Israel every man did that which was right in his own eyes as intimating extraordinary motions of the spirit to take place onely in the absence of ordinary means And therefore when the government was once setled we hear no more of that phrase to import an extraordinary motion of the spirit stirring any man up to undertake and exercise that charge So since the sacred volume of the Scriptures is complete for them that acknowledge the sufficiencie thereof to be the light of faith and rule of life either to expect in themselves or pretend unto others extraordinary revelations now is in effect as much as to light a candle at noon day and fetch water in a bucket from a spring to pour into not a river onely but the Ocean it self Secondly the adjuncts and effects of such motions as proceed from an extraordinary work of the spirit have themselves something more then ordinary in them as in the former examples of Gideon Jonathan David their extraordiconfidence before hand and their success beyond expectation afterward But both these marks may be indifferent common to all extraordinary motions of a private spirit whether good or bad and therefore that which I spake of before is that which you must chiefly look unto to try the spirits by the word of God If by your own private spirit whether speaking in an ordinary or extraordinary manner you be moved and guided to any thing that accordeth and agreeth with the written word that hearken to as the voice of the good spirit of God and of truth but if unto any thing contrary unto and inconsistent with that word that stop your ears against as the voice of the evil spirit of Satan and of errour SECT XX. What to do in such things as are neither necessary nor unlawful in themselves nor unto us in particular but indefinitely only unto men of such particular places and callings estates and conditions as for the present we are in Aff. BUt what shall I do in the last place by those particulars which are not by God forbidden in general unto all men nor unto my self in particular but indefinitely unto men of such particular places and callings estates and conditions as for the present I am in Judg. All that you have to do in this case is First to consider what particular place and calling estate and condition for the present you are in as whether a superiour in authority over or an inferiour in subjection unto others whether poor or rich in prosperity or in adversity and the like Secondly to consider what general rules the holy Ghost in Scripture hath laid down for the ordering and governing of all men in such a particular place and calling estate and condition as yours is The result of these two must be your resolution as that which is the conclusion of a practical syllogism whereof the proposition or major is given you by God in his word the assumption or minor you finde by experience in your self and can no more deny the conclusion then you can renounce your reasonable soul and yield your self to be a beast Aff. I pray you Sr. give me an example of this as you have done of the other particulars Judg. Take that of Joab then though otherwise not so good a man as he should have been yet in this an eminent pattern of loyalty Joab was a subject and servant unto David intrusted by him with the managing of the war against the children of Ammon 2 Sam. 11.1 c. The general rule for those that are in that estate and condition wherein Joab then was is not to seek their own honour to the disadvantage of the honour of them by whom they are imployed whose subjects and servants they are For a son honoureth his father and a servant his master Mal. 1.6 In consideration hereof when Ioab might have perfected the victory himself in Davids absence yet he will not but sends for David to come and be present himself in his own person and gives the reason least I take the city and it be called after my name 2 Sam. 12.27 28. So 2 Sam. 24. when David bade Ioab number the people though the Kings word were abominable to Ioab as the phrase is 1 Chron. 21.6 that is though Joab were altogether of another minde and would have disswaded David from it as a needless or unfitting thing yet being an action not unlawful in it self Ioab is content to yield and the Kings word prevailed against Ioab and the captains of the host and they did as they were commanded by the King The neglect of which respect at other times in that he treacherously slew Abner and Amasa and trayterously attempted to advance Adonijah to the throne of the kingdom in Davids life time without his knowledge and consent cost him his life nor could the horns of the altar protect him though he thought to take sanctuary in the Tabernacle of the Lord. 1 Kings 2. 28 c. SECT XXI Things in themselves indifferent may become either necessary or unlawful to inferiours being commanded or forbidden them by their superiours Aff. IT seems then you think that things in themselves indifferent as those which are neither commanded nor forbidden by God unto all men in general may become either necessary or unlawful unto those that are inferiours being commanded or forbidden them by their superiours Judg. It is true I do so and so must you too and every one else that will not be an utter enemy to all humane authority professed friend of confusion For order is the
condemn them because they repented at the preaching of Jonas and she came from the uttermost parts of the earth to hear the wisdom of Solomon yet they neglected and regarded not him though greater then Jonas and greater then Solomon So if we take upon us to be more sincerely affected unto truth and holiness then other men are and suffer our selves in matter of opinion or practise to be overswaied carried away with partiality and prejudice that we would rather sell the truth then purchase the displeasure of them whose persons we have in admiration because of advantage and hazard the comfort of a good conscience by neglecting the discharge of the necessary duties that we owe to others rather then incur an unjust uncharitable censure such as the Jews cast on our Saviour himself when they called him a friend of Publicans and sinners those honest heathens shall rise up in judgment against us and condemn us that said Amicus Socrates amicus Plato sed magis amica veritas Tros Tyriusque mihi nullo discrimine agetur Yea we our selves shall be our own judges either that we profess that which we should not because we practise not that which we profess or else that we practise not that which we we should because we profess that which we practise not And self-concontradiction in what kinde soever in word or deed or both must of necessity be self-condemnation unless we can produce some authentical charter from heaven whereby we our selves are priviledged exempted from the common condition of mankind and allowed liberty as often as we list to new mould the nature of truth and to make our own expedience alone the rule of our obedience both to God and man SECT XXXVI The Conclusion Aff. SIr I thank you for this favour in that you have thus freely imparted your minde unto me And now methinks some of those things which you have said in answer unto my demands if rightly applyed might be of good use for the deciding of those differences wherewith our Church and Common-wealth are now distracted Judg. I doubt not but they might and to that purpose I often make use of them my self in private for mine own satisfaction so may you do if you will But I will not presume in a business of so great importance to publish mine own opinion to others unless by authority I were required or allowed so to do And to deal plainly with you I think that though you and I and others may privately seek satisfaction for our selves and finde it according to that information which we have yet no man can be fit for that imployment whereby publick satisfaction in this case should be offered unto all except he be very well acquainted with every considerable circumstance and especially unless he be such a one as hath been honoured and entrusted with the knowledge of those arcana imperij the sacred secresie whereof might seem to be profaned if they should be exposed to the view of the vulgar Therefore let us leave that resolution of those doubts which others look for unto them to whom of right it appertains to give it and humbly beseech the onely wise God the fountain of all goodness so to govern the counsels and give such a blessed issue unto the endeavours of all those that sit at the stern of the state to guide the great affaires of Church and Common-wealth that the success of all their consultations and actions may be the turning of his hand upon us purely to purge away our dross and take away all our tinn that his rest amongst us may be glorious who is the blessed and onely potentate the King of Kings and Lord of Lords who onely hath immortality dwelling in the light which no man can approach unto whom no man hath seen or can see to whom be honour and power everlasting Amen A Postscript ALthough when I penned the precedent discourse in the year 1642. I had much occasion to conceive that many men were apt to be misled into errours and enormities by false pretences and principles by factious prejudice against some and partiality towards others yet I did not suspect that the malady was or would be accompanied with so much malignity as since that time hath shewed it self in rendring some men deaf unto divine direction and incapable of cure by making them willingly ignorant or rather wilfully insensible of their sickness and to dote upon their diseases themselves as if they were signs and symptoms of their health but hoped at least that gentle applications would have been sufficient to digest or to disperse the distempered humors before they were grown to any setled and confirmed strength Therefore intending to endeavour the prevention or discovery of such deceits both in my self and others by a brief and plain representation of what I thought considerable in divers particulars of important concernment relating unto matters of opinion and practise I resolved to do it in the mildest and most familiar manner that I could even striving to decline the speaking out of those conclusions the premises whereof I studied to fortifie as strongly as I could and bring mens affections to be guided by their judgments rather then their judgements to be swaied by their affections I desired to imitate the practice of St. Paul who saith of himself 1 Cor. 10.31 I please all men in all things not seeking mine own profit but the profit of many that they may be saved and 1 Cor. 9.19 c. Though I be free from all men yet have I made my self servant to all that I might gain the more c. Or rather to obey those precepts of the holy Ghost by the same Apostle Gal. 6.1 If a man be overtaken in a fault ye which are spiritual restore such a one in the spirit of meekness and 2 Tim. 2.24 25. The servant of the Lord must not strive but be gentle unto all men apt to teach patient in meekness instructing those that oppose themselves But now Apr. 5. 1662. considering what gross impieties have been practised what devillish doctrines have been divulged what horrid villanies have been acted amongst us since that time especially in the most execrable murther of our most gracious Soveraigne King Charles the first with all the circumstantial aggravations of it the antecedent preparations thereunto the concomitant adjuncts and consequent effects thereof as St. Paul desired to be present with the Galatians and to change his voice because he was in doubt of them Gal. 4.20 being afraid of them lest he had bestowed upon them labour in vain ver 11. and threatened the Corinthians that if he came again he would not spare 2 Cor. 13.2 So intending to make that discourse more publick by the press which for almost twenty years space hath passed thorow many private hands in written copies onely I finde my self much inclined though not to alter any thing material in it yet to change my voice and to speak out the
of the Gospel might continue with the Galatians yet he was afraid of them lest he had bestowed labour upon them in vain and is forced to break out into that terrible Apostolical imprecation I would they were even cut off that trouble you Which imprecation although I dare not imitate him in with relation to any particular persons yet with an indefinite generality of comprehension only I hope I may be bold to say as he doth He that troubleth you shall bear his judgement whosoever he be Such troubles St. Paul not onely met with in the Churches where he had to do as appeareth almost in all his Epistles but likewise hath fortold unto others which to the end that all might be freer from the danger of he not only gives ordinary Christians warning to beware of them but especially layes a weighty charge upon them that are watchmen over others upon that occasion to take heed unto themselves and to all the flock over which the holy Ghost hath made them Overseers And to that purpose he sets divers marks upon them whom he would have to be avoided as Acts 20. â—9 30. Grievous wolves not sparing the flock speaking perverse things to draw away disciples after them Rom. 16.17 18. which cause divisions and offences contrary to the doctrine which ye have learned they serve not our Lord Jesus Christ but their own belly and by good words and fair speeches deceive the hearts of the simple 1 Cor. 3.4 One saith I am of Paul and another I am of Apollo 2 Cor. 10.12 Measuring themselves by themselves and comparing themselves amongst themselves Gal. 1.7 That trouble you and would pervert the Gospel of Christ Gal. 2.4 False brethren unawares brought in who came in privily to spie out our liberty which we have in Christ Jesus that they might bring us into bondage Gal. 4.17 They zealously affect you but not well yea they would exclude you or us that you might affect them Phil. 1.15 16. Some preach Christ of envy and strife of contention not sincerely Phil. 2.21 All seek their own not the things which are Jesus Christs 1 Tim. 1.5 6 7. which having swarved from the end of the Commandment have turned aside unto vain jangling Desiring to be teachers of the law understanding neither what they say nor whereof they affirm 1 Tim. 4.1 2. Giving heed to seducing spirits and doctrines of Devils speaking lyes in hypocrisie having their consciencies seared with an hot iron 1 Tim. 6.4 5. Proud knowing nothing but doting about questions and strifes of words whereof cometh envy strife raylings evil surmisings perverse disputings of men of corrupt minds and destitute of the truth supposing that gain is godliness 2 Tim. 3.6 7 8. Which creep into houses and lead captive silly women laden with sins led away with divers lusts ever learning and never able to come to the knowledge of the truth Now as Jannes and Jambres withstood Moses so do these also resist the truth men of corrupt minds reprobate concerning the faith 2 Tim. 4.3 4. The time will come when they will not endure sound doctrine but after their own lusts shall they heap to themselves teachers having itching ears And they shall turn away their ears from hearing the truth and shall be turned unto fables Tit. 1.9 10 11. Gain-sayers unruly and vain talkers and deceivers who subvert whole houses teaching things which they ought not for filthy lucre sake ver 16. They profess that they know God but in works they deny him being abominable and disobedient and to every good work reprobate Agreeable whereunto is that which we find foretold by St. Peter in the second Chapter of his second Epistle and complained of by St. Jude especially that which seemeth to be the most peculiar and proper sin of these times despising dominion and speaking evil of dignities The truth of all which although in the general it cannot be denyed yet in the particular application thereof is bandied like a tennis ball by Christians of several professions against one another none daring to let it rest on their side lest withal they should be forced to confess a loss Which though it may appear to be an argument of that generous disposition which the very name and title of a Christian seems to bring with it possessing them that profess themselves such with a general aversness to acknowledge any thing as justly laid unto their charge which they suspect may barr them of that claim yet I cannot conceive it altogether to agree with that ingenuity or rather sincerity by which the spirit of truth may be distinguished from the spirit of errour whose property it is to make men willing to confess the truth although it be against themselves and to acknowledge with St. Paul that they can do nothing against the truth but for the truth 2 Cor 13.8 For truth as the God of truth is but one and can no more contradict it self then cease to be so that they who are once convicted of untruth must of necessity either acknowledge themselves in an errour or else be left for ever inexcusable unless they can shew some special priviledge by which they are exempted from the general condition of all mankind In which respect methinks there is no equity at all in recriminations unless the parties accused can as well acquit themselves as charge their accusers Which though some men may do sufficiently in some particulars yet that any man can do in all I cannot easily believe until I see some limitation put upon that general pronunciate of St. James Jam. 3.2 In many things we offend all and that by the same authority by which he spake it So that laying aside all partiality unto our selves and prejudice against others I suppose the readiest and indeed the onely sure and certain means to decide all controverted points either of opinion or practice amongst men purposely maintained and avowed by them is to examine them how they agree with that which they pretend and that which they pretend with that which all good Christians are agreed upon the clear and undoubted principles of religion so plainly expressed in the holy Scripture that an ordinary understanding may easily apprehend the meaning of them I mean not so that every one who hears them shall be effectually wrought upon both to believe them and obey them or be enlightned so as to see evidence of truth in every conclusion that in direct form of argument may be deduced from them but so that he agrees with others in the general sence and understanding of them and will acknowledge that what is contrary thereunto cannot be truth In which regard though many men have done worthily in confirming the truth and convincing gainsayers yet I conceive the most effectual means to reduce them that wander from the errour of their wayes is to represent unto them apparent evidences of their own inconstant contradictions and the irreconciliable inconsistence of their own opinions and practices
all partiality and prejudice and when you enter upon this enquiry to do it with all possible indifferency A preconceived opinion in the mind like perspective made of coloured glasse will render every thing as like it self as may be and if before you enter into your enquiry you entertain an opinion of other mens pretences that they are either agreeable unto or different from the ends which they intend indeed it will be a difficult matter to perswade you to the contrary almost by any argument Secondly I would have you to take heed of trusting too much unto any one apparent evidence for in conjectural cases where the resolution must be swaied by the most probabilities many circumstances must concur as several items to make up the total sum of that concluded argument wherewith the mouth of contradiction may be stopped Thirdly I would not have you too apt to entertain an opinion that any mans intended ends are otherwise then he himselfe pretendeth and professeth without very probable inducements to perswade you to it For though distrust as well as dissimulation be many times more agreeable to humane worldly policy then confidence and single hearted sincerity which made him in the Satyre say Haud rectè facit qui facile credit yet the rule of religious piety and Christian charity is rather to bear believe hope and endure all things then to be easily provoked to think any evil 1 Cor. 13 5 7. And I would rather have you be mistaken twice in esteeming better of mens intentions and purposes then they deserve then once in judging worse of them then you have just cause to do For though there be a woe pronounced against them that call evil good as well as against them that call good evil Isai 5.20 Yet of the two so they do it not wilfully or carefully I doubt not but they finde more favour with the Lord whose own sincerity makes them apt to be deceived by other mens hypocrisie then they whose own hypocrisie makes them over-suspitious of other mens sincerity SECT VIII Pretences are not alwayes to be taken upon trust from other men Aff. WEre it not best then for fear of offending in censuring too hardly of other mens intentions to give credit to their own pretences and take them upon trust without any further inquiry concerning them Judg. No for our Saviour requires in his sheep serpentine wisdom as well as dove-like simplicity Mat. 10.16 and St. John saith expresly Believe not every spirit but try the spirits whether they are of God 1 John 4.1 which certainly he would not have done unless it were possible as well as necessary and unless there were some means to do it by as well as reason why it should be done And that which I have hitherto said tends not to discourage you altogether from entering upon such an inquiry but onely to give you warning to be circumspect and wary what you do that you may not be deceived with seeming shewes instead of solid truths SECT IX The best means to try the truth or falshood of other mens pretences Aff. I Pray you then if you can at last deliver me of this doubt how I may discern between falshood and truth in the pretences and professions which other men make of their intended ends Judg. This it were easier to do in some particular cases then to give any general rule that shall hold indiffently in all Yet as well as I can I will indeavour to satisfie your desire therein And to that purpose I would have you consider that as unity and verity are alwayes insepaparable companions so falshood is seldome or never severed from such variety as makes it inconsistent with it self which gives occasion to that common saying Oportet mendacem esse memorem Our Saviour himself speaking of the devil the father of lies saith He was a murtherer from the beginning and abode not in the truth because there is no truth in him John 8.44 His meaning is not that the devil can never speak any truth at all but that he cannot continue constant to that truth he speaks the truth is not in him no more then he is of the truth and the truth that he speaks sometimes is an evidence against him that at other times he lies Thus the spirit that undertook to perswade Ahab that he might go up and fall at Ramoth Gilead spake truth when he said he would go forth and be a lying spirit in the mouth of Ahabs prophets 1 Kings 22.22 But he quickly fell off again from that truth when he contradicted Micaiah by the mouth of Zedekiah and pretended himself to be the spirit of the Lord. They went out from us saith St. Paul but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us 1 John 2.19 and Chap. 4.5 6. They are of the world therefore speak they of the world and the world heareth them We are of God he that knoweth God heareth us hereby know we the spirit of truth and the spirit of errour By this I suppose it may appear that the best means to try the truth of other mens pretences is to examine their own agreement with themselves and how they keep constant to their own professed principles for if it appear that indeed they contradict themselves and that there is an inconsistent contrariety between the ends that they pretend to aim at and the principles upon which they ground their proceedings in action as with relation to those ends they must of necessity confess a falsehood in the one or in the other and either renounce their own principles and so condemn their own actions or else if they will stick fast unto those and justifie these you may certainly conclude that what ever they did before yet now they aim at other ends than they pretend For actions are never undertaken as means but with relations unto ends and it is impossible that any man should purposely persist in the use of those as means which he knows are destructive of the ends which he intends This I suppose is that which St. Paul aims at when he saith If I build again the things which I destroyed I make my self a transgressor Gal. 2.18 and I doubt not but it would have been as true if he had said If I destroy again the things which I had built A man that is an heretick saith the same Apostle after the first and second admonition reject Knowing that he that is such is subverted and sinneth being condemned of himself Tit. 3.10 11. And though there be no note of connexion between those two verses and the two former yet it may not be amiss to observe that the Apostle hath placed these words next unto those wherein he had said This is a faithful saying and these things I will that thou affirm constantly that they which have believed in
concesso rebus sic stantibus Not that the perswasion of your own conscience is a sufficient warrant to justifie you either before God or man for your doing of that which you are confident your self is lawful or for the leaving undone that which you are satisfied in your self is not necessary For that may be necessary to be done by you which you are perswaded is not and that may not be lawful to be done by you which you are perswaded is But that your own conscience being a power established by God in your soul to judge between him and you the voice there is a law unto you which if you transgress by doing contrary thereunto you are condemned of your self and if you neglect it by doing any thing without the direction thereof you overrun your warrant and act without authority SECT XVI The right information of Conscience concerning what is unlawful or necessary in it self is to be sought for from the written word of God rightly understood and applyed Aff. IF then I must do nothing but that whereof I am fully perswaded in my conscience the main thing that I must look unto is that my Conscience may be rightly informed in every particular I undertake in every thing I do or leave undone that so it must be and not otherwise But where shall I meet with that right information Judg. With God if you go to him to seek it as you ought to do and wait upon him with patience in the use of his means which is his word rightly understood applyed by the direction of his holy spirit and according to the rules of right reason It is Solomons advice Prov. 3.5 6. Trust in the Lord with all thine heart and lean not to thine own understanding In all thy wayes acknowledge him and he shall direct thy paths For as David saith Psal 25.8 9. Good and upright is the Lord therefore will he teach sinners in the way The meek will he guide in judgement Therefore Psal 119.8 having asked the question Wherewithal shall a young man cleanse his way he presently gives the answer himself by taking heed thereto according to thy word And St. James If any of you lack wisdom let him ask of God c. Jam. 1.5 c. And St. Paul All Scripture is given by inspiration from God and is profitable for doctrine for reproof for correction for instruction in righteousness That the man of God may be perfect thorowly furnished unto all good works 2 Tim. 3.16.17 SECT XVII Amongst divers opinions concerning the true understanding of Scripture their doubtful differences are to be tryed by their concord and agreement with undoubted truths commonly received and agreed upon as principles Aff. LEt this go for granted yet two things there are that I must as well be satisfied in as in the sufficient perfection of Scripture or else I shall be as far to seek as ever I was The one is this that divers men are of different opinions concerning the true understanding of the Scriptures and those not only ignorant and ungodly men but even those that are learned and judicious yea religious and such as make conscience of their wayes And therefore when I come to examine any action by the touchstone of the Scripture the soul whereof is the sense and meaning of the words and finde it so differently rendered by divers that both cannot possibly accord in one what shall I doe Let all alone untill they be agreed Or how shall I satisfie my self which of the two I must be guided by Judg. This I confess is a great inconvenience such as the consideration thereof may give men just occasion to break out as St. Austin doth into this passionate exclamation O ubi estis fontes Lachrymarum quid faciemus quò ibimus Or as the Prophet Jeremiah Jer. 9.1 Oh that my head were waters and mine eyes a fountain of tears that I might weep day and night I will not say only as he doth for the slain of the daughter of my people but for the strifes of words the prophane and vain bablings the oppositions of science falsly so called the foolish and unlearned questions yea the doubtful disputations of those men who many times more obscure then illustrate what they take in hand to clear But you must not think it strange it alwayes hath been is and ever will be so so long as men see but as thorow a glass darkly they cannot expect to know any thing perfectly but onely in part I Cor. 13.9 12. And though some in comparison of others may be men in understanding 1 Cor. 14.20 yet St. Paul would have the Corinthians even in himself and in Apollo to learn not to think of men above that which is written that none of you saith he be puffed up for one against another 1 Cor. 4.6 When therefore you meet with such differences remember that direction of St. John 1 John 4.1 c. Beloved believe not every spirit but try the spirits whether they are of God c. And the rule that he layes down to try them by is their concordance and agreement with undoubted truths All things in Scripture are not doubted of or drawn into dispute some things are so plainly and clearly laid down that all men by whom the Scripture is received as the word of God agree upon them Let those then be your scantlings of the rest and what you finde most agreeable to that which is confest by all that cleave unto As falshood is alwayes inconsistent with truth and contrary unto it as light is to darkness so good and evil can no more close and be firmly united unto one another then diamonds unto dust or dirt This reducing of doubtful differences in all matters both of opinion and practice unto commonly received principles generally agreed upon and tying them to stand to the trial thereof is that which St. Paul so often calls for as Rom. 16.17 Now I beseech you brethren mark them which cause divisions and offences contrary to the doctrine which you have learned and avoid them c. 1 Cor. 3.11 c. For other foundation can no man lay then that which is laid Jesus Christ c. Gal. 1.9 If any preach any other Gospel unto you then that you have received let him be accursed and in other places Aff. I shall better understand your meaning and the truth of this if you will be pleased to illustrate it a little with an instance or two Judg. That I will and first for matter of opinion You know it is much disputed between the Divines of the reformed Churches and those of Rome how those words of our Saviour Mat 26.26 This is my body must be understood whether in respect of natural existence or of sacramental use To try which of these is the true meaning of the words bring them both to those undoubted principles which no good Christian doth or dare deny that the body of Christ was a true
exorbitancies of the three great wheels upon which the motions of all our miseries have turned Popery Presbytery and Popularity rightly understood as I have said elsewhere with relation to their rebellious principles opinions and practises so loud as that those who are deafest if withal they be not dead in those trespasses and sins might be awakened to repentance and those that have yet any kindness for them might be ashamed of their own inadvertency when they should hear them apparently convinced of notorious guiltiness in those four particulars which in that discourse I have endeavoured to disswade men from false pretences and principles factious prejudice and partiality But considering withal that much hath been done to that purpose already by others especially in the Mystery of the two Juntoes and the History of Independency and conceiving it very difficult at least if not almost impossible to use sharpness and speak bitterly against those enormities themselves without a particular reflexion upon some mens persons which would be a likelier means to alienate their affections then to rectifie their understandings I set down my rest upon my former resolution and have altered nothing either in respect of the notions or expressions from that which I had written at first Nor will I now add any thing more but only a serious admonition and earnest exhortation unto all them that have read or shall read that discourse to consider how much it concerns them to take heed that presumptuous sins have not dominion over them and that they may be innocent from the great transgression of Self-contradiction which first or last will be sure to bring with it self-condemnation to beware of giving credit unto false pretences of building their opinions upon false principles of giving entertainment unto any unjust uncharitable prejudice against or too indulgent partiality towards others Especially to take heed that they do not pull down more by their practise then they build up by their profession nor by their actions bolster up and underprop the very same things which by their opinions they pretend to demolish and pull down For mine own part I think that of the three great wheels upon which as I said before the motions of all our miseries have turned it is not easily to be resolved whether Popery have been more beholding to Presbytery or Popularity Presbytery to Popularity or Popery Popularity to Popery or Presbytery or which of the three is the greatest enemy to Catholick Christian Principality and Prelacy But oh what a strange kinde of Self-contradiction would it be if those that profes they love and honour them both and do it indeed so really and cordially that they would not spare their estates to do them good nor fear to adventure both limbs and lives in their defence should yet in the course of their conversations fight against them by obstinately disobeying their holy just and good Commandments and not theirs alone but Gods also Out of question an Orthodox Libertine a Schismatical Saint an holy heretick a covetous conformist a proud Prelatist a riotous Royalist are all of them equally contradictions in adjecto and each of them as odious in the sight of God of all good men as any of the rest what ever success they may have for a time at last they will finde that prediction of our Saviour true Every plant that my heavenly Father hath not planted shall be rooted out Mat. 15.13 And that censure of St. Paul will one day fall heavily upon them all Therefore thou art inexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thyself for thou that judgest dost the same things Rom. 2.1 When Jerusalem had grievously sinned Lam. 1.8 God in the indignation of his anger despised the King and the Priest Lam. 2.6 Nor is it only violent resisting the power of Governours but obstinate disobeying their authority also that tends to the depriving their people of them and may be if not the means whereby yet the meritorious cause for which God may be provoked so to punish them subjects sometimes may say of their Soveraign as the Prophet Isaiah doth of our Lord and Saviour Christ Jesus though not in the same sence Is 53.5 6. He was wounded for our transgressions he was bruised for our iniquities All we like sheep have gone astray we have turned every man to his own way and the Lord hath layd on him the iniquity of us all Great need we have all therefore to take heed that none of us presume to keep a course in any sin for fear lest by that we should though but unwittingly against our wills take part with our professed enemies Rebels and Traitors to deprive both our selves and others of that happiness which we might all enjoy in the prosperity and peaceable government of those higher powers which would be the ministers of God to us for good if we did well to whom we must be subject not for wrath but for conscience sake and for whom we are exhorted by St. Paul 1 Tim. 2.1 2. first of all to make supplications prayers intercessions and giving of thanks that we may lead a quiet and peaceable life in all godliness and honesty which then onely we can hope to do when as the same Apostle beseecheth the Ephesians Eph. 4.1 c. we walk worthy of the vocation wherewith we are called with all lowliness and meekness with long-suffering forbearing one another in love and endeavouring to keep the unity of the spirit in the bond of peace When we are no more children tossed to and fro and carried about with every wind of doctrine by the slight of men and cunning craftiness whereby they lye in wait to deceive but speaking the truth in love grow up into him in all things which is the head even Christ to whom be honour and power everlasting Amen FINIS ERRATA PAge 10. Line 5. read end may p. 16. l. 9. r. abode p. 23 l. 3. r. like a. l. 20. r. concluding p. 24. l. 20. r. carelesly l. 21. r. shall finde p. 27. for Paul r. John p. 33. l. 15. r. the same p. 35. l. 4. r. fift p. 39. l. 15. r. as is p. 58. l. 26. r. therefore p. 65. l. 23. r. former p. 73. l. 20. r. Davids p. 86. l. 16 r. to take p. 87. l. 4. r. your p. 88. l. 6. r. Thesi p. 90. l 20. r. to take p. 101. l. 8. r. nor p. 110. l. 23. r. Lam. 4.12 p. 111. l. 4. r. to be p. 113. l. 12. r. yea though p. 116. l. 6. r. John 18.11 p. 117. l. 20. r. could p. 119. l. 18. r. may be