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
Imprimatur Geor. Stradling S. T. P. Reverendo in Christo Patri Gilberto Episc Lond. a sacris Domest Ex. Aed Sabaud 14. Jun. 1662. Self-contradiction censured OR A Caveat against inconstancy and the inconsistent contrariety of the same mens pretences principles opinions and practices Dialogue-wise digested into a deliberative discourse between Affection and Judgement AND Intended to serve as spiritual Physick for two great diseases of Phanatick spirits HYPOCRITICAL DECEITFULNESS AND ENTHUSIASTICAL DELUSION By Christopher Harvey Vicar of Clifton upon Dunsmore in the County of Warwick GAL. 11.18 If I build again the things which I destroyed I make my self a transgressor LONDON Printed by R. Norton 1662. To the right reverend Father in God GILBERT Lord BISHOP of LONDON And President of the CONVOCATION IN THE Province of Canterbury My Lord THis discourse I penned in the year 1642. under the borrowed name of Irenaeus Philalethes Since when some written copies of it have privately passed thorow many hands not without approbation from some both loyal Subjects of the Crown and obedient sons of the Church of England unto whom for their eminent worth I have great reason to to bear much respect That now being altogether a stranger I take upon me the boldness in mine own name and publickly to present it with my humble service to your Lordship is because I am confidently perswaded that you are a very zealous will be a constant Assertour of that religious Loyalty which is pleaded for in this discourse Concerning which although I must confess that there is no such appearance of learning art or wit in it as may be sufficient to render it considerable unto curious heads yet I hope there is some such evidence of truth and sincerity with peaceable humility moderation as may serve to shew it not unfit for entertainment amongst honest hearts Howsoever I am preswaded that there is nothing in it which will be offensive unto any except they be such as think themselves wiser then the holy Scriptures can make them or purpose to promote their own particular and private ends although it be to the general and publick prejudice of Christianity Whom I never did either desire to please by complying with them or fear to offend by dissenting from them but in all the long time of my almost perpetual sufferings in one kind or other have still lived in a confident and patient expectation of that which now with joy and gladness I behold the happy Resurrection in our land of Christian Orthodox Principality and Prelacy or Monarchy and Hierarchy in abstracto which I have ever esteemed to be the most lively representations of the two witnesses Rev. 11. and most exactly comparable unto them if not rather purposely intended by them as I have intimated in the 25. Section of the right Rebel and that all their adherents were in a far more comfortable condition when most abased in their own wants then any of their enemies could be when they most abounded with the spoils of other men Blessed be the God of peace that of his abundant mercy hath once again spoken peace unto his people and restored comfort unto them and their mourners He of his infinite goodness give them grace not as pretended onely but as real Sains indeed to continue in his goodness and never to turn again unto any of their former follies That your Lordship may live long on earth to enjoy the comforts and ta last in heaven receive the reward of all that you have done and shall do worthily for the glory of God and the good of his Church is and shall be the prayer of Your Lordships very humble and obsequious servant Christopher Harvey The Author to the Readers Christians Readers I Mean you which make account that under God one day your own consciences either must be your most cordial comforters or will be your most bitter adversaries I earnestly intreat you by all that is or can be dear unto you to credit me in this that this discourse is not offered to the view of others with any intent of purpose to raise scruples in the minds of any who exercise themselves to have alwayes a conscience void of offence toward God and toward men but to put some men in minde of their own unadvised rashness who use to take up both pretences principles opinions and practices on trust from others and being carried with the current of example to follow on in the tract they see traced before them although for ought they know it may be but a by-way non quà eundum sed quà itur Whereof God himself did long ago give warning when he said Thou shalt not follow a multitude to do evil Exod. 2◠2 and Be 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 lie in wait to deceive But speaking the truth in love grow up into him in all things which is the head even Christ Eph. 4.14 15. Dayly experience tells us what a strong compulsive power example hath and he knew well enough that said Vivitur exemplo When St. Peter at Antioch withdrew and separated himself from the Gentiles fearing them which were of the circumcision the other Jews dissembled with him insomuch that Barnabas also was caried away with their dissimulation Whereupon St Paul complained that he compelled the Gentiles to live as did the Jews Gal. 2.12 13 14 And whether the publick distractions of our times not only in matters of Religion and Church government but likewise of the State and Commonwealth may not be justly imputed unto the weakness of those mens resolutions who suffering themselves to be carried away with the wind and tide of popular applause or a prevailing faction have sought to please others by complying with them in their opinions and practices rather then unto any weight of argument strength of reason whereby their judgements might be swaid and drawn that way I leave it to be resolved by them who seriously consider what St. Pauls censure is of them that troubled the Galatians about circumcision Gal. 6.12 13. As many as desire to make a fair shew in the flesh constrain you to be circumcised onely lest they should suffer persecution for the cross of Christ For neither they themselves who are circumcised keep the law but desire to have you circumcised that they may glory in your flesh As though their intent and aim were not to stand fast in one spirit with one mind striving together for the faith of the Gospel but having mens persons in admiration because of advantage to make a party and maintain a side oppressing others with an heavy load of prejudice and bolstering up their own with a potent prop of partiality And they prevailed so far that way that though St. Paul withstood St. Peter to his face and gave no place by subjection to the false brethren no not for an hour that the truth
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
plainly His bodily presence is weak and his speech contemptible 2 Cor. 10.2 10. Thus the chief Priests and Pharisees yea even Nathaniel an Israelite in whom was no guile at first had an hard opinion of our Saviour himself for his very countrys sake Search and look for out of Galilee ariseth no Prophet say they John 7.52 And can there any good thing come out of Nazareth saith he John 1.46 These as the two great rubs that usually lie in the way of religion I suppose St. Paul endeavours to remove from amongst the Corinthians when he would have them 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 And he gives the reason of that weighty charge which he layes upon Timothy to preach the word and to be instant in season and out of season For saith he 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 the truth and shall be turned to fables 2 Tim. 4.3 4. And therefore that general rule which he gives 1 Thes 5.21 is of perpetual use Prove all things hold fast that which is good SECT XXXIV What difference is to be made between the opinions and practises of men eminently vertuous and notoriously vicious Aff. WOuld you have men make no difference then between the opinions and practises of those that are generally known to be orthodox honest and religious and those whose credit hath already been crackt and liable to just exception for errors and enormities whereof they may be apparently convicted For I presume your instances already given reach not so far but onely to false or vain unjust or ungrounded surmises and suspitions onely Or do you think it is to no purpose that our Saviour saith A good tree bringeth not forth corrupt fruit neither doth a corrupt tree bring forth good fruit c. Luk. 6. 43 44 45. Judg. Yes I deny not but there is a great difference to be made between the opinions and practises of men eminently vertuous or vitious indeed yea if they be but generally reputed and esteemed such but that difference must reach no further but unto the first apprehension which we have of them not to the final resolution whereupon we must settle and set up our rest The consideration of the persons whose opinions or practises they are may give us just occasion to suspend the censures which at first we may think them worthy of until we have further examined and tried them Or rather indeed for the honour that we owe to truth and holiness and the detestation which we should have falshood and wickedness in we ought to do so But when it comes to the upshot that we are to resolve which side we will sit down upon or as our Saviour speaks of the choice we would make between two masters whether we will hate the one and love the other or else hold to the one and despise the other then the adherent circumstances of the persons must be wholly laid aside and the things themselves must be considered as they are or as they ought to be otherwise we may be much mistaken An handful yea a grain of wheat is no less good corn because it is covered with an heap of chaffe and tares are tares although they be shed amongst good seed Dead flies will send forth a stinking savour even in the oyntment of the Apothecary and a jewel of gold should not be undervalued although it be found in a swines snout But it may be you look for examples rather then similitudes and the holy Ghost in Scripture hath furnished us with those as well as these That mirrrour of divine and miracle of humane wisdom Solomon even he whose name was called Jedidiah beloved of the Lord 2 Sam. 12.25 yet loved many strange women who when he was old turned away his heart after other gods 1 Kings 11.1 c. Even Peter that made that famous confession concerning our Saviour Thou art the Christ the son of the living God and received from him that excellent attestation Blessed art thou Siman Bar Jona for flesh and blood hath not revealed it unto thee but my Father which is in heaven shortly after presuming to advise his master as he supposed for his own good receives this sharp reproof Get thee behinde me Satan thou art an offence unto me for thou savourest not the things that be of God but those that be of men Mat. 16.16 c. And though he seemed to be a pillar yet St. Paul when he saw that he was to be blamed made no scruple to withstand him to his face Gal. 2.9 11. It were easie to be almost infinite in instances of this kinde and to confess the truth it is a more ordinary thing to finde a little folly in him that is in reputation for wisdom and honor as Solomon speaks Eccles 10.1 then to observe in them that are notoriously evil any thing worthy of praise and imitation And yet we are not altogether destitute of examples to that purpose Even Balaam that loved the wages of unrighteousness 2 Pet. 2.15 yet blessed Israel more then once Num. 23. and 24. Ahab that did sell himself to work wickedness and did very abominably in following idols yet took so to heart the judgements threatened against him and his house by the Prophet Elijah that he rent his clothes and put sackcloth upon his flesh and fasted and lay in sackcloth and went softly 1 Kings 21.25 c. Yea upon Elijahs motion he sent unto all the children of Israel and gathered the Prophets of Baal together unto mount Carmel and permitted them by Elijahs direction to be apprehended and slain 1 Kings 18.20 c. Jehu took no heed to walk in the law of the Lord God of Israel with all his heart yet he destroyed Baal out of Israel and did well in executing that which was right in the eyes of the Lord against the house of Ahab 2 Kings 10.28 c. Even Pilate that condemned our Saviour and Judas that betrayed him and one of the thieves that was crucified with him testified his innocence Yea the Devil himself acknowledged Christ to be the holy one of God Luk. 3.34 and Paul and his companions to be the servants of the most high God and the Gospel which they preached the way of salvation Acts 16.17 So hard it is or rather impossible to finde any wisdom or goodness upon earth so pure and perfect but that there may be observed in it some course allay of errour ignorance or evil which ought to be entertained with no more respect then poyson in a golden cup and scarce is there any man so desperatly given over to a reprobate mind but that in one particular or other at least now and then some beams of truth and sparks of honesty may be
discovered in his words and actions which ought no more to be rejected or despised then pearls in a dunghil to be troden under foot And though it be true which you alledg that every tree is known by his own fruit and that out of the abundance of the heart the mouth speaketh to which you may add that of St. James Jam. 3.11 12. Doth a fountain send forth at the same place sweet water and bitter Can a fig-tree bear olive berries either a vine figs so can no fountain both yield salt water and fresh Yet withall you must remember what the Prophet Jeremiah saith The heart is deceitful above all things and desperately wicked who can know it Jer. 17.9 and St. Paul Gal. 6.3 4. If a man think himself to be somthing when he is nothing he deceiveth himself But let every man prove his own work and then shall he have rejoycing in himself alone and not in another A regenerate man hath not one fountain alone in him but two a fountain of nature and a fountain of grace and that of nature is never so quite dried up in this life but that it will sometimes be dropping if not pouring out some of its own salt bitter water And though unregenerate men be not trees of righteousness that planting of the Lord which bringeth forth spiritual fruits of grace yet many times there may be gathered from them those blossoms of truth and buds of moral obedience which a sanctified servant of God for the matter of his opinions and proctises need neither be ashamed nor afraid to use and having brought them as metal to the royal standard of the word and tryed them there if the fault appear to be want of weight or fineness onely he may let them pass for good bullion though not for currant coin And if every tree be known by his own fruit it is not enough to look upon the fruit but we must tast it too that we may know what kinde the tree is of And when we have all done it is not the tasting of some fruit alone that can assure us the rest that comes from the same tree is all of the same kinde unless withal we can certainly tell whether the stock and branches all grow naturally of themselves together or have been graffed on Nay rather by the different tast of the fruit we may perswade our selves that either the sap is not the same wherewith it was nourished or not alike conveyed unto it SECT XXXV A multitude must not be followed to do evil nor the doing of good abstained from though it be to avoid the society of a multitude of evil doers otherwise Aff. THis that you say per adventure may be true concerning the opinions and practices of some few particular persons that I should not take them upon trust from them that are generally well esteemed of nor reject them because they come from such men as are commonly ill reported of but what shall I do when I see such opinions and practises generally received or rejected by whole multitudes it may be by all that I either know or have heard of to be such Judg. In such a case you have the less cause to be doubtful but yet withall take heed you be not too confident for you must not follow a multitude to do evil no nor abstain from doing good though it be to avoid the society of a multitude of evil doers otherwise A multitude of honest well meaning men may be led aside out of the wayes of truth and holiness into the by-paths of errour and wickedness by the subtil suggestions of a few deceivers and the devil himself doth not alwayes work so powerfully in the children of disobedience but that some good opinions and practises may be retained even amongst whole multitudes of them Thus for the former ten of the twelve men that were sent to search the land of Canaan bringing up an evil report of the land which they had searched set all the congregation of the children of Israel on murmuring so that Caleb and Joshuah could not stil them yet Moses Aaron regarded not the greater number nay God himself took part with the two against the ten Numb 13. and 14. Two hundred men out of Jerusalem that went in their simplicity and knew not any thing were drawn into action of rebellion against David by his traiterous son Absolom and the conspiracy was strong saith the text for the people increased continually with Absolom 2 Sam. 15.11 12. One Benjamite a man of Belial Sheba the son of Bichri with a blast of a trumpet and a words speaking draws all the men of Israel to go up from after David to follow him even then when they were in the heat of their quarrel with the men of Judah for pretending more interest in David then themselves were willing to acknowledge that they had 2 Sam. 19. and 20. When Peter at Antioch withdrew and separated himself fearing them that were of the circumcision the other Jews dissembled likewise with him insomuch that Barnabas also was carried away with their dissimulation yet St. Paul withstood him to his face and sticks not to say plainly that he was to be blamed and that they walked not uprightly according to the truth of the Gospel Gal. 2.11 c. So for the later The Pharisees though hypocrites and such as had made the word of God of none effect by their traditions yet in the point of the resurrection were so orthodox that in behalf thereof they make a party for St. Paul against the Sadducess Acts 23.6 c. Thus Festus saith It is not the manner of the Romans to deliver any man to die before that he which is accused have accusers face to face and have licence to answer for himself concerning the crime layd against him Acts 25.16 and verse 27. It seemeth unto me unreasonable to send a prisoner and not withal to signifie the crimes laid against him Though the Romans were in other things given up unto a reprobate minde as St. Paul complains Rom. 1.28 yet this care in the publick administration of justice to proceed not upon suspicions or surmises but secundum allegata probata was nothing the less commendable in them or necessary to be practised by others For as the same Apostle speaks Rom. 2.14 15. When the Gentiles which have not the law do by nature the things contained in the law these having not the law are a law unto themselves Which shew the work of the law written in their hearts their conscience also bearing witness and their thoughts the mean while accusing or else excusing one another Therefore as it followes verse 27. Shall not uncircumcision which is by nature if it fulfil the law judge thee who by the letter and circumcision dost transgress the law And as our Saviour Mat. 12.41 42. threateneth the Jews that the men of Nineve and the Queen of the south shall rise up in judgement with them and
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