taken from Reason The third concerning arguments to be taken from the words of men The fourth is concerning arguments to be taken from humane actions For seeing our Debates with conscionable and rationall men should tend onely to rectifie their thoughts and wayes in things pertaining to their duty towards God and men nor is there any other way to do this effectually and savingly but by argument to convince their conscience and reason of that which they owe unto God and men therfore I conceive that none other arguments are to be used but such as are directly convincing that is binding of the Conscience and Reason over to a belief of that which they offer nor are they to be used in any other way then such as may make that belief most readie most free most full and most constant and if we can so regulate the way of arguing both for the matter offered and the manner of proposing the same that nothing shall be disproportionate or destructive to these aimes I suppose we shall gain the purpose for which all Debates are to be entertained which is the manifestation of a truth by the decision of that which was doubtfull For when this is done fully as to the matter and inoffensively as to the manner then all that man can be instrumentall in is done the rest of the work which is to cause that truth to be received in love for the conversion of the soul is Gods own immediate work and not mans for humane debates may reach to the conviction of the understanding but not to a conversion of the heart as we see in Christ himself who oft-times convicted the Jews of a truth but they were not alwayes converted to the love thereof by his Doctrine Now the Arguments which to me are onely convincing and able to manifest a truth or an eâ—roâ— whereof I may be in doubt are no more but these foure Scripture rightly understood Reason rightly applyed Mine own words taken in my sense and mine own actions taken to the end for which 〈◊〉 them by these a man may take hold of me and by these and none else I shall deal with others And that the way to manage each of these Arguments in particular may be more distinctly known I shall offer the Rules which I observe therein which in brief are these Concerning the holy Scriptures 1. In things determinable by Scripture authority I shall neither alledge nor admit of the allegation of any other Authority 2. In places of Scripture whereof the meaning shall be doubtfull to finde out the interpretation thereof I shall proceed not conjecturally nor traditionally nor by any pretended private inspiration which is but imagination and commonly proves a delusion but rationally observing these Rules 1. In case the proper that is the ordinary grammaticall sense of the words is not repugnant to the undoubted Analogie of the common Faith or the clear Analysis and coherence of the Context I shall neither give nor receive any other sense but that which is proper and grammaticall 2. But in case the proper and ordinary grammaticall sense of the words is repugnant either to the Analogie of Faith or the clear Analysis of the text then they must be taken in another sense either figurative or spirituall which is most agreeable to both 3. By the Analysis of the Context I understand a right dividing of the whole Discourse into its periods according 2 Tim. 2. 15. to the severall parts of the matter contained therein of the periods into their sentences and of the sentences into their single propositions by their proper joynts and articles 4. The Analysis or Division of every Context may not be contradicted if it is not disproportionate to the Generall Analogie of the Common Faith 5. Nor is any Prophecie that is proposall of Doctrines 2 Pet. 1. 20 21 Exhortations and Comforts otherwise to be admitted but as it is Analogicall that is proportionate to the principles 1 Cor. 14. 5. of the common Faith and the undeniable consequences of truth following thereupon Rom. 12. 6. 6. No Rules of scripturall interpretation are to be admitted but such which rationally direct us to compare spirituall things with spirituall things that their proportionall standing together and their agreement may be understood as the Spirit of God did utter them 1 Cor. 2. 13. and 2 Pet. 1. 21. Concerning the use of Reasoning in Divine and Humane matters 1. In matters of Divinity I cannot be obliged to beleeve any thing which is contrary to sound Reason although I am obliged to beleeve that which I reach not by my reasoning 2. I allow nothing to be sound Reason in Diuinitie but that which is proportionate to the common principles of revealed truth in the Scriptures 3. I shall therefore oblige no man to beleeve any thing to be a Divine truth but that onely which from common scripturall principles is demonstrable 4. I conceive all revealed truths to be rationally uttered and nothing irrationally expressed in the Word of God and therefore a most fit object for the rationall facultie of man to be employed in 5. By the rationall facultie of man I understand the abilitie of his minde by which he can think understandingly of things to be understood and compare his thoughts after an orderly manner together to take notice of the proportion or disproportion which they have to each other 6. In matters of Humane disquisition that is which may be understood without any speciall revelation I shall not admit that any thing should be determined by custome or humane authority which is determinable by a true reason to be found in the nature of the thing it self 7. Nor shall I acknowledge any thing to be a true Reason found in the nature of any thing which is not proportionate either to the common notions which all men have of things sensible and practicable by themselves or to the maximes of reasoning concerning the same which all men make use of and none have denyed but such as were professedly Scepticks or resolved to spend their thoughts by doubting of all things Concerning Arguments to be taken from the sayings of men 1. I shall oblige no man nor will I be obliged by any man to build any matter of Faith upon a bare humane testimony 2. In matters of fact where none other proof of a truth can be had but the testimony of man it shall be pressed no further then it is found probable and not lyable to any credible exception 3. The sayings of other men in matters of Doctrine whether few or many joyned in opinion shall be taken for no proofs further then their reasons are found valid or then he to whom they are alledged hath declared his approbation thereof for then they are to be considered as his own 4. Mine own words in the sense wherein I speak them shall be valid proofs against any thing which I shall assert contrary to the tenor of the truth contained therein
exalted above all creatures and imaginable qualities infinitely and unconceiveably beautifull in all perfections so that in him and in all his wayes there is hath been and shall be nothing but pure and perfect goodnesse for ever and ever without any shadow of turning This property of the Divine Nature we are made partaker of by Christ for of his fulnesse we receive all and grace for grace and in him the 1 Pet. 1. 15 16 Father doth call upon us to be holy as he is holy Holinesse then in us is the conformity of our spirit and state unto God in this property of his nature whereby we become pure and undefiled set a part unto him from all uncleannesse and exalted above the causes of disorder and lustfulnesse in the creatures that we may have communion with him for without this conformity unto him in his nature there can be no fellowship between him and us for what communion hath purity with uncleannesse or light with darknesse for which cause also the Apostle addes this doctrinall clause to his exhortation that without holinesse no man shall see God both to stir us up the more to follow after it as that which is so absolutely necessarie for our salvation that the want thereof doth inevitably threaten a separation between God and us for ever And also to intimate an implyed promise that if we follow holinesse with all men we shall be made fit to see God as well in his works here in time towards all men as in himself face to face hereafter for ever It is evident then by this that the following of Holines with all men doth make us peaceable towards all men because it takes us off from the occasions of carnall strife and unites us unto God in the puritie of the Divine nature but where the heart is not cleansed and made above all things carefull in serving God acceptably to walk in the sphere of a pure life above the defilements of creature concernments there it cannot attain to a peaceable disposition neither within it self nor towards others And without scruple we may conclude thus that wheresoever men are not raised unto that universall peaceablenesse of spirit which is here required there they come also far short of the duty of Holinesse which is here recommended unto them Let therefore no men deceive themselves and lye against the Truth whosoever do take up a resolution rather to strive and contest with some men about the affairs of this world for their own sake then to follow Peace and Holinesse with all men for Gods sake are not in a case to see God or to serve him acceptably in all things because the passion of lust for themselves which is the cause of all strife between them and others is inconsistent with that reverence and fear which is requisite to serve him acceptably The Negative Duties How to prevent failing of the grace of God and the springing up of the roots of bitternesse Thus we see what the Positive Rules whereby our disorders and distempers may be cured are and how they depend one upon another Concerning the Negative Duties which follow I shall be very brief for if these former be carefully observed there will be no difficulty in the practise of the latter but with ease and safetie they will fall in of themselves For he that followeth holinesse with all men must needs follow it by the Truth which is the ground of that performance Now the Truth which doth beget Holinesse in all those that are sanctified is the Grace of God which hath appeared and bringeth salvation unto all men teaching us to deny ungodlinesse and worldly lusts and to live soberly righteously and godly in tgis present world looking for the blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ who gave himself for us that he might redeem us from all iniquity and purifie unto himself a peculiar people zealous of good works The truth of this Doctrine is the Grace which bringeth salvation unto all men and this it doth by teaching them the way to true holinesse in and by Christ Jesus he then that doth follow this namely Holinesse with all men must needs look after that namely Truth in every one lest any fail of it for if the knowledge of this saving Truth should fail and be cast off by any as then he will be taken off from the way of Holinesse so he will be set to follow the imaginations of his own heart which can send forth nothing but seeds of corruption which will beget roots of bitternesse whereby many will be defiled The way therefore to prevent the growing up of these roots is to keep the heart possest with these principles of saving knowledge which are the fundamentals of all Gospel faith and hope for Grace and to do this there is none other direct means but to hold forth the testimony of Jesus so as to commend the truth thereof to the conscience of all men in the sight of God which is done by manifesting the light of life which is in Christ with sound speech that cannot be condemned that he who is of the contrary party may be ashamed having no evill thing to say of us or of our testimony Whence I shall infer this that the way to maintain Religion by the shaken reed of meer humane authority and to beat down the errors of the minde with the club-law of corporall punishments which some have endeavoured to do is no part of Gods counsell for that which hath upheld and will uphold the Truth of Religion without yea and against all the might of the world is nothing else but the evidence and the demonstration of the spirit and power and that which hath beaten down and will beat down heresies and errors is nothing else but the armour of Righteousnesse on the right hand and on the left by which all the imaginations of men and strong holds of Satan in them are cast down and every thought is brought into captivity to the obedience of Christ The method then both to prevent and to correct errors is this that we should take care that the faithful word which hath been taught and as it hath been taught by the Apostles and Prophets be held fast and held forth that by the sound doctrine thereof we may be inabled both to exhort those that stand in the Truth that they take heed lest they fall from it and to convince the gainsayers whose mouthes must be stopped by religious dealing and rationall conferences with them If then we should apply our selves to dig up the roots of bitternesse which are sprung up amongst us for to prevent the rising of them is too late we see that the way to be taken is this that on the one hand Catechetecall Truths should be fundamentally taught and according to the form of sound words enlarged upon and opened and on the other hand orderly conferences should be set afoot and
moulding wherewith they are so prepossessed that they can conceive of nothing else but that which is wrested and made consonant to the thoughts wherewith they have racked their own understandings out of frame With these men if once high flowen there can be no rationall dealing for they have crackt their brain and despise all things as below themselves Magistracy Ministery Ordinances Scriptures nay and Christ himself is by some made a matter of small or no concernment at all in respect of that which they account themselves to have attained unto From these and such as joyne neerest in Principles with these none other controversie as I conceive can bee expected What controversie is to be expected from them but that which these two questions do offer as first whether yea or no the Christian Magistrate hath any thing to do at all with the visible affaires of the Churches And secondly whether yea or no the Rule and Government of all things doth not belong properly unto the Saints and to none but them Whom they meane by Saints and what by rule and government is not now time to enquire after but it is apparent that their Principles and thoughts lead them rather to lay aside all Rule and all Magistracy at least in reference to the pretended Saints then to think that they ought to be limited in any thing But by reason of the extravagancies whereunto some have licentiated themselves and of the strange pretensions which are made to a Fantasticall perfection whereof none other account can bee given but their owne bare saying of themselves that it is so and so with them I say by reason of this and their other impertinencies these men have not only made themselves a grievance unto the Godly and a laughing stocke unto others that are morally sober and rationall but for their sake the mouthes of the profane in the world are opened against Religion Atheists are confirmed in their impietie a disrespect and scandall is raised against the spirituall profession of Christianity amongst single hearted formalists and the politick adversaries of our settlement and Reformation triumph and exult at it over us Now as I do not expect that any of these who make themselves so eminent in their spiritualitie as to have cast off all moralitie should debate this matter so nothing which from their Principles can be drawn is to be much regarded But such as are not strangers to a life truly spirituall although they are not found to walk up to it but rather follow the way of humane reasonings such as have The second sort of Controverters who are men of Reason and Learning improved their naturall with acquired abilities of sciences and experience by studie and conversation and such as have interessed themselves hitherto in State affairs to become instrumentall for the designes of one or against the proceedings of another party such I say as these may perhaps speak something to the purpose worth consideration and deserving an Answer chiefly if without prejudice and passion and with due respect unto conscience and reason they weigh the matter whereof they shall offer a debate discreetly With these I shall not be unwilling to go along to search out a doubtfull truth in this or any other matter Onely before I come to speak of this particular subject to shew what I conceive the debate may be with these according to the forenamed Rules I shall in two or three words briefly intreat by way of warning the causes of disorderlinesse whereunto our ordinary course is accessory to intangle our affairs If we reflect then upon our wayes wee may observe that the aime of ordinary controverters is set rather to uphold What way of controverting is used by most of them and that professedly the outward interest of a party either to vindicate it from some aspersion or to gaine some advantage to the proceedings thereof by aspersing others and by getting themselves into power over others then to make a discoverie of profitable duties and of naked Truths that the necessitie of the former and the evidence of the latter may become recommendable indifferently unto the consciences of all men or that the conscience of those who have strayed from the same may bee brought backe againe unto the acknowledgement thereof whence also we see that the course taken to debate differences even in spirituall matters and farre more in outward concernments doth almost savour nothing else but the affectation of naturall wisdome of subtilty and of eloquence and the venting of passions proper to men depending upon this world And herein wee finde a pride moving men to outstrip one another either by shewing their parts as wit language reading Philosophy History and other learning or by lashing and smiting one another with the tongue to seek a conquest rather by the infamy of others then by the armour of righteousnesse on the right hand and on the left By these unchristian and unconscionable wayes of considering matters and dealing with persons the more able and naturally rationall the men are that take them up the more destructive they make themselves unto the comforts of their brethren and the neerer their Debates thus agitated relate unto Religion the further off they set themselves and others from the kingdom of Jesus Christ the respect which is had to gain credit with men to loose no ground in the Debate and to be thought a leader in the cause together with the fear lest we should seem to be foiled in any thing chiefly after we have owned the title of a Doctor of Divinity and think our selves in some repute for Learning doth strip us of all Christian simplicitie and morall ingenuitie for when we come to a close fight and in danger to be convicted of some error our passions are inflamed and we choose rather to make our contestations endlesse and inextricable then that our Antagonist should seem to have gotten any advantage against us Thus we strive not for Truth and Righteousnesse how to finde it out for the unpartiall way to seek it is not once thought upon but for our selves in comparison to others that we and we onely may be thought to have it and this makes the Debates tedious full of trifling circumstances and so large and voluminous that to read onely the heads of matters agitated in this way will require more time then a wise man will afford thereunto or a godly man can take pleasure to spend thereupon Upon these rocks of contentiousnesse and irregularitie the excellent gifts of many able and otherwise godly men are oft-times shipwrackt For Satan by their zeal for themselves The evill effect of this way and privat ends hath blinded them in that which is truly publick and by this meanes for it is from the failings of godly men on all sides that our misery doth chiefly arise a fire is kindled amongst us of prejudicacy and jealousie which never will be quenched by humane power or perswasion only God
Magistraticall administration of their object is to bring men in soule and body to live together in the plentifull enjoyment of all good things honestly peaceably and safely one with another 6 That the fundamentall right unto a Ministeriall administration is to be called thereunto as Aaron was Heb. 5. 4. And that the fundamentall right unto a Magistratical administration is to be in the place of power and obliged to look to others and see right done among them as Moses was Exod. 2. 11 12 13. 14. compared with Acts 7. 23 24. 25. 7. That the properties of the Ministeriall right unto the administration of their object in their charges are chiefly twofold their due qualifications for their employment and their lawfull entry upon the charge of souls committed unto them Their qualification for their employment must be such as the Apostle doth require it to be 1 Tim. 3. v. 1. till 8. and Tit. 1. v. 6. till 10. And their entry upon the charge of souls committed unto them must be such as Christ doth require it to be John 10 v. 1 2 7 8 9. 8. That the properties of the Magistraticall right unto the administration of their object in their charges are chiefly a threefold preeminencie viz. a preeminencie over the persons of all men that all soules must be subject unto the higher powers Rom. 13. v. 1. A preeminency over the might and strength of all men that none may resist the higher powers Rom. 13. 2. and a preeminencie over the goods and possessions of all men that every one is bound to pay them tributes and taxes Rom. 13. 6. 9. That the wayes of the ministerial administration of their Charge are mainly three and no more Instructive Persuasive and Declarative Instructive to work upon the understanding that which is rational to manifest truth unto it Persuasive to work upon the will and affections by intreaties promises and threatnings the sence of good and evill to cause it imbrace the one and fly from the other Declarative to denounce in Gods name from his undoubted word his expres will to move the Conscience to yield obedience thereunto that is either to be comforted or to be afflicted as the Kingdom of Heaven is either opened or shut upon it by the declared will of God towards it 10. That the wayes of the Magistratical Administration of their Charge are Directive Legislative and Coercive to order the wayes of their Subjects in righteousnes Directive by Councel and Instructions to set subordinate Officers a work towards their Subjects to lead them unto the performance of their duties and prevent disorders Legislative by Lawes and Ordinances to let all men know the just duties which are to be observed towards all men in all cases relating the safety of the society and the indempnity of every one belonging thereunto from each other Coercive to right all things that are amisse by distributing rewards and punishments to every one as they do deserve 11. That this Magistratical function may be in a Heathen man for the good of a Common-wealth and although it may be in the hands of such a man or men that Christian Ministers and Professors ought nevertheles to acknowledge him or them in the place to be their lawful Magistrates to respect them to pray for them and to submit themselves unto them either actively or passively as their Commands shall be consistent with a good Conscience under the rules of Christianity Hitherto I have offered that wherein I suppose an agreement will be found in respect of the coexistence and distirction of the employments now I shall go a step further and offer that also wherein I suppose we shall agree in respect of the concurrence of the employments under Christ for his ends upon Mankind here then I suppose it will be granted 12. That it is as lawful for a Christian man to be a Magistrate as it is expedient for him to be rational and necessary to be a true sociable man by nature for as the profession of Christianity doth neither make void the use of reason nor abolish the true life of nature but sanctifies the one and the other and exalts both to an use wherein God is glorified by them so the rules of Government in a sociable life and the rational principle of good order in nature are no wayes cast off or neglected by the Rules of Christianity but exalted and made subservient to the highest way of happines 13. That in a whole society of men every thing is proportionably to be allowed which in one man cannot be disallowed as therefore the life of right reason and true nature are not inconsistent in one single man but concurrent with Christianity to make him truly happy so in a society of men to become a State and to be governed by Magistrates according to the Rules of reason and the principles of good order in nature is no wayes inconsistent but wholly concurrent with the frame and life of a Christian society although Christianity abstractively in it self is nothing else but the Rule of a spiritual life whereby we are directed to follow Christs foot-steps that we may come to God by him as new Creatures separate from the world 14. That a Christian being a Magistrate in a Christian State although all his Subjects in respect of Christ and the way of the heavenly profession are his Brethren and in that respect his equals yet by this he doth loose nothing of the natural right and properties of this place which God hath given to a very Heathen over Christians but gaineth rather thereby an enlargement of his preeminency and an additional right and gracious priviledge to his place which is at least threefold First the right to be more beloved and honoured than if he were a meer Heathen Secondly the priviledge to become a nursing Father to the Church of God to provide for it all things outwardly comfortable and to protect it Thirdly the preeminencie of being Christs Vice-gerent in the outward frame of the society by which meanes he hath an influence to see things ordered according to his known will in the Common-wealth and to sway things to the best frame in the publique profession for the body of the society and an obligation laid upon him not to see and suffer Christs name to be dishonoured and his Ordinances blasphamed so farre as by his place he can hinder it without constraining and persecuting any man for the enjoyment of his Conscience whereby he doth not give any publike offence 15. That a Christian being a Magistrate although his professiō doth ad these priviledges to him in his Magistracy yet his Magistracy doth not exalt him above the Church of Christ that he should have a right to cōmand any thing therein after his own wil as in humane affaires for Christ only who is the head hath authority to command in the Church and those that either teach for Doctrines the Commandements of men or impose those Commandements upon
triall from God and to look after and flie unto secondary causes The means therefore to rectifie these is that we should draw nigh unto God for if we do so the promise is that he will draw nigh unto us v. 8. which is our cure For by his drawing nigh unto us we become partaker of his vertue and nature which alters our inclinations Here then the Apostle doth presuppose that when the soul is under the triall of a temptation it doth put it self at a distance from God and that Gods presence is not with it for if he were present with it Satan could neither appear nor prevail against it but now our naturall inclinations being to wander and go astray from him as it is written Hebr. 3. 10. They erre alwayes in their heart and have not known my wayes therefore Satan doth find the soul as a lost sheep out of the way and is readie if God should not restrain him to devour it for whiles we are at a distance from God we neither are nor indeed can we be subject to his wil and consequently cannot with submission accept of his dispensation over us That therefore we may be brought about to submit our wils unto Gods will and by that means resist the devil who dwels in the turbulencie of our envious spirit we are exhorted and instructed to draw nigh unto God in our spirits that he may meet us and draw nigh unto us by his Spirit We draw nigh unto God when we come to Christ in the Spirit of prayer and faith to be reconciled to the Father by the redemption which is in him and to be united to him through the covenant that we may live by his word For Ioh. 146. Christ is the way the truth and the life and because none can come without him therefore all must come to the Father by him and live in him according to his word And God doth draw nigh to us when for Christs sake he doth accept of us graciously and testifieth his acceptance of us by the spirit of Adoption by which he beareth witnesse to our spirits that we are the Sons of God and by which he sheddeth abroad his love in our hearts sealing us up unto himself untill the day of our Redemption To draw nigh therefore unto God is in a word when we want his presence to call upon his name as our Father in Christ knowing that whatsoever we ask in his name shall be granted for Christ hath said that he will do it Ioh. 14. 13. This Communion with God in Christ and nothing but this is able to alter the perversnesse of our inclination which resists the will of God and hardens our hearts from submitting thereunto for being in Christ we become new creatures and the law of the spirit of life which is in him doth free us from the Law of sin and death which is in our nature Rom. 8 2. Gal 5. 16. whereby Satan takes hold of us that we may be inabled to walk after the Spirit and not to fulfill the lusts of the flesh whereby Satan doth work in us and lead us captive after his own will The Remedie of the guilt of sinfulnesse which is Repentance Having two parts And severall Acts answerable to the iniquity of our courses In what sense repentance is said to take away the guilt of sinne The third duty which the Apostle doth offer as a further remedie to this our evill doth tend to free us from the guilt under which we lye by reason of the sinfulnesse of our envious courses for as the perversenesse of our nature hindering us from submitting our wills to the will of God is cured onely by Gods drawing nigh unto us when we draw nigh unto him by calling upon his name that we may be saved in Christ so the guilt of our sinfull wayes which is the maine hinderance of our drawing nigh unto God and the cause of our distance from him is cured onely by the grace of repentance when we entertain it as our duty and that we may so do the Apostle doth lay open to us the parts of this duty which we finde to be two in his words the one relating to our selves the other unto God for as the nature of our guilt doth stand in the iniquity of our course and the dishonour done to God thereby so repentance by which this guilt is to be wiped away must relate unto both these that every thing amisse may be righted in that whence the evill doth proceed and so the causes of our separation in all respects removed Now the iniquity of our course is twofold the one is outward the other inward the outward defilements of the flesh going along with all our naturall actions bring us under the guilt of the Law and to free us from this the Apostle enjoyns us to cleanse our hands from sinfullnesse ver 8. but the inward pollutions are from the heart when it is destitute of Faith and sincerity towards God and man and to remedy this the Apostle enjoyns us to purifie our hearts from double-mindednes ver 8. The dishonour done to God by the iniquity of our course doth make us liable to wrath in respect of the Supream Majesty which by our offence is made void and to free us from this part of the guilt the Apostle enjoynes godly sorrow in the inward affections and a behaviour sutable thereunto in the outward expressions In respect of our inward affections we should be afflicted In respect of our outward expressions we should give way to grief Mourne saith he and weepe and we should abstaine from mirth Let your laughter saith he be turned to mourning and your joy to heavines ver 9. For the sacrifices of God which are accepted from us for sin that we may be freed from guilt are a broken spirit a broken and a contrite heart O God thou wilt not despise saith David Psal 51. 17. The proper effect of guiltines is to keep us back from the presence of God and deprive us of the freedom of spirit without which we cannot draw neer unto him this is by these meanes taken away and we are fitted by the sincerity of true Repentance both to come with boldnesse to the Throne of Heb. 4. 16. Grace and also to obtaine Mercy and finde Grace to help our misery in time of need Not that our acts of Repentance are any satisfaction unto Gods Justice for our sins by-past that is for the uncleanesse practised and the spots contracted upon our souls which is our misery or for the Orders and Rules of righteousnes broken and disturbed by us in his Kingdom which is our rebellion and for the wrongs and dishonour done to the name of God thereby which is our Treason as if he should in consideration of the worth of such performances as done by us remit the guilt which we have incurred and account such actions a compensation for the same No that is not the Apostles
meaning in prescribing these Duties nor my scope in pressing the practise thereof as a cure to our spirituall distempers but the Apostles meaning and my scope is to shew that by these performances some new qualifications of the soul alterations of the frame of the Spirit are wrought in believers to fit them to the enjoyment of that which doth actually free them from all guilt both in Gods account and in their own Conscience For by these meanes our souls are qualified to become susceptible of the Grace which Christ hath purchased for us for whose sake alone we are delivered from the guilt of wrath in the Fathers account and the frame of our spirit is altered to inable us to perceive the remission of the guilt by the testimony of the Spirit of Adoption by which we cry Abba Father and finde effectually that God is in Christ reconciling us unto himself and not imputing unto us our sins for his sake I say these acts of Repentance and our performance of the same are necessary meanes to take away the guilt of our sinfullnes not as to the Justice of God for that is Christs work through the Redemption in his blood but as to the qualification and frame of our spirit to make it susceptible and sensible of the Redemption which is in the hand of Christ to be applyed unto every one who by the conviction of his Conscience is drawn over and doth yeeld himself obedient unto God in these duties For as long as we are impenitent and hardened in our way through the over-ruling deceitfulnes of sin we remain under the guilt of wrath and can have no confidence in God through Christ because the Promises are made unto none but unto those that repent and believe in the Gospel but when we change our course or are rather changed in our course upon the change of our minde with a new frame of heart towards God then the spirit of bondage which is to fear is removed and the free Spirit of Christ which testifieth unto our spirit our Adoption is given to us for till this be done the spirit of bondage doth stand with a flaming Sword between us and the way of the tree of life in Paradise that is between our soul and the Covenant of life in Christ by the Peace of a good Conscience Now the flaming Sword standing between us and the way to this tree is the evidence of Gods wrath as it is due to sin and of our owne guilt as we are liable to wrath and under sin it is then in this sense and by the dispensation of the grace of Repentance to this effect that the guilt is taken away and rest is given to the wearied soul The Remedy of the punishment of sinfulnes The fourth and last Duty doth tend to a full restitution of our estate by the enjoyment of al things pertaining unto life godlines that we may attaine to the glory and vertue whereunto we are called by the profession of the Gospel And to come to this the Apostle doth shew that our way is to humble our selves in the sight of God which if we do the promise is that he will lift us up To humble our selves is to esteem meanly of our selves and to behave our selves as such as are low and mean in their own sense To humble our selves in the sight of God is in respect of God reflecting upon our selves to acknowledge our selves to be nothing at all and as to other men the least of all To be lift up by God is to be made something by his Grace for to the humble the Lord doth give Grace saith the Apostle ver 6. And those that humble themselves have a promise here that they shall be lift up If we see our want of Vertue and are sensible of it in the presence of God he will graciously supply our wants and exalt us to find what we are in him Now God doth lift up men from a low to a higher condition of Grace in three respects In respect of himself in respect of publick employments and in respect of other men 1. In respect of himself he lifts us up when he admits us unto a higher degree of favour and love with himself which is done by manifesting unto us the Love of Christ and making us sensible of his life For thereby he strengthens us with might in the inward man that we may have more and more Communion with him and he with us in Christ till we be filled with all the fulnes of God Eph. 3. 19. 2. In respect of publick employments he lifts us up when he sets our spirits upon the things that are most excellent to discerne and to affect them when he gives endowments sufficient to go about them and when he makes the undertakings glorious to himself and succesfull to the comfort of his Saints 3. In respect of other men he sets us up when he gives us a due place of love and esteeme in the thoughts of the best of them and makes his vertues by us manifest in the sight of all the rest so that they cannot but see his glory These favours are attainable at Gods hand but the way to attaine them is to become lowly as in the sight of God that is as looking upon God and minding our subordination unto him in all things we should unfeinedly esteeme our selves as of our selves to be nothing whether we reflect upon our state in Grace with reference unto God or upon our undertakings amongst men or upon our abilities to performe the same For in these three things our spirituall naturall pride doth commonly break forth and if herein we receive Grace truly to deny our selves in Gods sight and to be nothing in our selves the promise is that we shall be lift up here then the rule of humility is to be observed As concerning our state in Grace the Rule of Humility is That none think of himself more highly then he ought to think but should think soberly according as God hath dealt to every one the measure of Faith Rom. 12. 3. Now to live by Faith is to live by the Truth of God in his Word Concerning our abilities in reference to our selves the Rule of Humility is Be not wise in your own conceits Rom. 12. 16. and again Let no man glory in men 1 Cor. 3. 21. and concerning our undertakings in reference to men the Rule is Minde not high things but condescend to men of low estate Rom. 12. 16. And such as exercise themselves to walk by these Rules with reverence and godly fear as in the presence of God shall in due time be exalted by him unto the enjoyment of that glory and vertue whereunto they are called and appointed to come Who they are that should apply this cure to the spirit of Envy And what failing there is in the application This is the Cure which the Spirit of God doth offer to be applyed unto the spirit of envy that it
may be cast out of our spirits by the testimony of Jesus nor is it possible to work for every one to make the application of these Remedies unto himself yet in a more speciall manner the Ministers of the Gospel should hold forth these testimonies by their own practise unto others and by their word of Exhortation and Instruction chiefly when it is their Lot as now it is mine to reflect upon the waies of men wherein a competition of greatnes doth appear and for this cause I have been somewhat larger and freer as speaking to a matter which is necessary to be laid to heart by all at this time which is most fit to lay the ground of Peaceablenes and Moderation amongst Christs Disciples and which is most sutable to my aime and designe which is to seek out and hold forth the Rules of Truth in Love without partiality towards all men And would to God that all our debates could be brought to disquiries of this nature at least amongst those that are called Ministers For if they who are so called and think themselves professedly appointed to go before others and to lead them in the waies of Christianity do neither mind the offering of undeniable Rules unto all nor set themselves to walk in the light thereof How can it be expected that they should be healers or that they whose engagements lie wholly about the affaires of the World should be moved either affectionately to mind or effectually to follow the same We that are made remembrancers of others should first mind our selves of these Duties but if in stead of reclaiming others from the passions of flesh and blood in the World we our selves intermeddle with State-affaires if out of the way of our calling we make our selves in any kind competitors with the Magistrate in his employments towards the people and so cast our selves upon the objects which yeild temptations unto Envy Pride and into the snares of outward affaires How can we take others off from their distempers of this nature How can we set them right in aspirituall way We may find easily as well by reason of our own frailty as by the subtilty of Satan our adversary that more objects and occasions of mutuall envy are suggested unto us within the Sphere of our own employment then we are well able to decline Why then should we take up extrinsecall matters and ferment our own spirits with the thoughts of State-Envy or foment the same in the apprehensions of any one against another Is it not our proper work to allay and suppresse all the motions of this kind in every one Is not this most sutable to the employment of the Messengers of the Prince of Peace And doth not Christ expect at our hand that our whole work in his service should be nothing else but to Teach Exhort and perswade all men to present themselves as a living sacrifice unto him in following his foot-steps that is denying ungodlines worldly lusts to live soberly righteously and godly in this present World And if this be all our work how shall we answer unto him for our inter-medling with other matters wherein we take upon us to rule the interests of this World and to walk as men in serving the passions of men therein But I am loath to insist any longer upon this Theme The Lord grant that all Christians may see the depth of Satans wiles in this matter of Envy to avoid his snares and that above all men Ministers and Magistrates may be faithfull to Christ in their Stewardships without desire Gal. 5. 26 of vaine glory without provoking one another or enviousnes against one another And thus much concerning the Cure of Envy wherein the Cure of all the other distempers is contained which hath made me insist the more upon it For if this affection of our disease be fully removed the other causes thereof will not much trouble us Yet it will be expedient to speake somewhat of every one of them at least so farre as to point at the speciall Remedies thereof The Remedy of that which is amisse in State jealousies and feares First a spirituall jeallousie over our selves As concerning State-jealousies and feares the true discovery of their nature doth manifest the remedy of that which is amisse therein we have seen that some jealousies and feares are not onely lawfull but expedient and even necessary to those that over-see the wayes of others nay except a man be truly jealous and fearfull over his own soul he is not faithfull to it nor to the charge which God hath given him of it In this respect happy is the man that feareth alway saith Solomon he that hardeneth his heart shall fall into mischiefe Prov. 28. 14. And although it was an aggravation of Jobs misery in one respect Job 3. 25. that the thing which he had greatly feared came upon him and that which he had been afraid of came unto him yet in another Vers 26. respect it was a ground of comfort unto him that at the same time he was able to say with a good conscience I was not in safety neither had I rest neither was I quiet that is I was not in security concerning mine own condition I did not think my selfe safe but was alwayes watchfull over mine own soule to prevent the causes of trouble viz. the sinfull inclinations thereof and yet for all this trouble is come upon me Some jealousies and fears then are essentiall to all duties of charge and trust for without the thoughts thereof there can be no prudentiall fore-sight nor use of watchfulnesse to prevent evils And truly the onely cure of all carnall corrupt jealousies and feares over others is this spirituall jealousie and feare over our owne soules in the presence of God For as Aarons Serpent 2 Cor. 11. 28 29. swallowed up the Serpents of the Magicians of Egypt so this spirituall feare and jealousie will overcome and subdue the corrupt feares and jealousies of this world For when a man knowes what to suspect himselfe of as dangerous to his owne safety he thereby will be taught how to prevent or rectifie that which is evill in others The Apostle speaking of the care which did lie upon him of all the Churches sayes of himselfe Who is weak and I am not weak Who is offended and I burn not Secondly a circumspect tryall of all things to put nothing to hazard And as in spirituall jealousies over our selves and others to prevent offences so in civill government the maxime of State is true Fiso res periit diffiso salva remansit a circumspect mistrusting of all things lest they be liable to corruption till by a full tryall of their soundnesse they be approved and all danger prevented is one of the main pillars of true State-wisdome To put nothing at an adventure which may be secured is a fundamentall Rule of publick safety And to be more suspitious and fearfull lest our own undertakings
upon or being thought upon at least now in this extremitie and thus represented are not at all effectuall to make any impression towards your duty how can you perswade your hearts before God or think that your Conscience hath any soundnesse I do not hereby make my self a Judge of any mans Conscience every man shall stand and fall to his own Master but if this which I bear witnesse unto is a truth then I must discharge mine own conscience in the presence of God and give warning unto those whom it may concern of the danger of this neglect of duty to exhort every one to look to his own conscience lest it be found asleep under the guilt of this unsociablenesse which being manifestly broke forth amongst us the guilt thereof must needs rest somewhere Wherefore also it followeth that every one is bound to look to himself lest sin be found lying and resting at his doore For when Christ told his disciples that one of them should betray him they all fell to a scrutiny of themselves and enquired of him also Is it I Master is it I Let us do the like in this case for it is evident that if this neglect of duty doth continue long some of us will therein betray the publick profession of the Gospel and with it the safetie of the State into the hands of our adversaries and this scrutiny should be the more earnestly heeded especially by those that are in publick places because the means and wayes to beget a good correspondency and to make it effectuall towards the healing of our breaches are not very difficult but may without trouble be set afoot speedily as now I shall shew if there be no unwillingnesse to entertain the same Of the second Concerning the Means and wayes of setting a correspondency afoot between Magistrates Ministers To beget then a correspondencie which will be no lesse sufficient to do our work of Reformation then necessarie to preserve us from ruine I conceive three things must be thought upon 1. First by what means a good understanding may henceforth be begotten between Magistrates and Ministers in order to common desires 2. By what means a concurrence may be framed in all present undertakings towards publick aimes 3. And by what means the execution of that which shall be undertaken may become effectdall for except these three things be found and agreed upon between the godly parties at a distance I can see no possibility of this performance of their duty For if there be no good intelligence nor right understanding between them in reference to common desires how can there be any confidence either in the communication of counsels or in the undertaking of endevours And if no confidence be found between those that should act together in these things how shall their concurrence be wrought or being brought about continue and become successefull But if the Ministery and the Magistracy as the two hands by which God doth lead the inward and outward man unto eternall and temporall felicitie be brought by his grace and Spirit to understand one anothers desires and designes aright they will be glad to joyn and readily concur to heal all breaches to rectifie their own mutuall mistakes and to prevent the further increase of publick distempers in others nor will they lead any more the streames of peoples affections as hitherto hath been done either into opposite or into different channels which is altogether inconsistent with the good of the Common-wealth and destructive to their mutuall satisfaction in each other These mediums then towards the procurement of a correspondencie are evidently necessarie but how they may be had seems a difficulty and truly as things now stand I cannot say that the procurement thereof is no difficulty at all but this I may confidently say that if Christianity be respected amongst us or Morall and Prudentiall honestie more then worldly aimes and policies there will be no great difficultie in the businesse yet in this deliberation I shall not presume to prescribe my sense unto any but shall humbly offer unto the consideration of all that which I conceive most agreeable both unto reason and to the simplicity of the Gospel of Christ 1. By begetting a good understanding between them in order to common desires Concerning the means therefore to beget a good understanding henceforth between Ministers and Magistrates in order to common desires let us search into the properties thereof to see what they are and how they may be found out What then are or ought to be the common desires and designes of Christian Magistrates and Gospel Ministers are they not the thoughts of procuring towards the Church and State the best things which belong to their charges and wherein all other things are comprehended and without which none other enjoyments will be profitable or lasting I suppose none will doubt of this But then what are these things which are thus qualified certainly they must be things undisputably good of themselves desirable fully known to all in Christianity absolutely necessarie to be attained indifferently usefull to the good of all and which being obtained none other profitable things will be wanting to the society of mankinde and of this kinde two things there are as I conceive which comprehend the rest viz Godlinesse and Honestie whereunto is subservient Conscionablenesse and Rationality The way then to beget a What these common desires should be good understanding in order to common desires between Magistrates and Ministers whose proper work it is to procure the welfare of the societies wherein they are joyntly placed can be none other but this that they should both set before their eyes the advancement of these things towards their people and endevour to strengthen each other in the furtherance thereof to the end that towards them all safetie peace and plentie may be setled thereby and therewith for without the grounds of Piety and conscionable dealing in things pertaining to God and of honestie and rationall dealing in things pertaining to men it is not possible that the blessings of constant safetie peace and plentie can be procured unto any Nation of the world because no true vertues either of religiousnesse or of humane industrie without which no publick happinesse can befall to any Nation can be cultivated and propagated amongst men except the principles of godlinesse and honestie of conscionablenesse and rationalitie be maintained and advanced towards them Except therefore Magistrates and Ministers professedly joyn in these designes and intend to raise all other their wishes and desires upon these grounds it is in vain for them either severally or joyntly to frame resolutions and take pains to fulfill the same their labour shall be for the winde and none of their purposes shall be established The way then to beget a true and good intelligence between these instruments of the publick welfare which are the two hands of God to reach forth all the means of true happinesse whereof these
5. I shall not presse upon any body the interpretation of his words which hee doth not allow to bee conformable to his meaning but shall yeeld him the priviledge of being the truest interpreter of his owne mind nor shall I raise a contest about the sense of another mans words to make him be thought guilty of shifting his expressions for that tends onely to vain jangling 6. I shall not apply my self at any time so much to refute as to Assert but I shall deliver mine owne mind concerning all matters in themselves affirmatively and negatively rather then to stand upon the scanning of other mens opinions to find fault with them But if I needs must to cleer the matter alledge the expressions of him with whom I am in debate I shall build no inferences thereupon but by way of supposition that is if I have rightly understood his meaning Concerning Arguments to be taken from humane Actions 1. shall consider no mans actions to upbraid him therewith or alledge them as a matter of reproach to insult over him and grieve him for that can proceed from nothing but from pride in my self and malice against my neighbour 2. No failings shall be aggravated to the worst sense though they bee manifest but I shall bee willing to excuse them so farre as probably they may bear a good construction without doing wrong to truth and righteousnesse 3. I shall not interpret any mans intention to have been otherwise in his actions then hee shall declare it to have been nor shall I charge faults otherwise upon him then as Hypothetically gathered from cleere circumstances which shall be noted rather to give warning and admonish him to take heed lest a root of bitternesse might be found in them then to make them a positive charge against him or the poison thereof his guiltinesse 4. No matters of meer suspition or hear-say shall bee further named then to cleer my self from the guilt of the wrong that may bee in them But of things cleerly confessed or openly known to all that which their properties manifestly utter as contrary to the undoubted profession of Christianity shall with meeknesse and zeale be opened that he who is guilty thereof may be pulled out of the fire and made sensible of the dangerous unevennesse of his way that he may recover himself from the snares wherein Satan hath caught him And thus I shall also desire to be dealt withall by those who shall have occasion to observe my actions to redreise that which may be found amisse in them Now if any of these Rules shall bee excepted against by any and shewed to bee prejudiciall to the discoverie of truth or all of them together insufficient to the finding of a resolution in lawfull doubts or defective to lead us by a profitable debate in the way of Truth Peace Love and Righteousnesse I shall be willing to adde and alter and upon conviction receive better directions from others if offered But if those who intend to deale with me upon the Subject which hath occasioned this discourse shall except nothing against these Rules and yet not observe them in their dealing with me I may haply if God permit bee able to let them see the injustice of that manner of proceeding and the grounds of that naturall corruption whence it proceedeth which we by yeelding unto have fomented and by exercising have increased amongst our selves which hath made all this spirituall disorderlinesse to break in as a flood upon us and which will infallibly become our utter ruine if wee persevere therein And because it will somewhat serve to our present purpose to discover the originals and observe the progresse and the characters of our corruption I shall now reflect a little thereupon before I enter upon a more especiall application of these Rules unto the present debate to prevent the irregularitie which may be incident thereunto if no caution bee used Who the men are that inntagle the work of Remation by Controversies I suppose it is not difficult to foresee and conjecture who the men are and what their way will be which intend to appeare in this controversie For that none of our Modern controverters will bee forward to enter into these regular courses whereby debates are made void of offence may be easily gathered from hence that no Spirits unaccustomed to a yoke will be willing to take i 〈◊〉 upon them Now we finde two sorts of men to whom all others may be reduced as partaking more or lesse of their Principles and wayes who are accustomed to judge and debate of matters in these our times who being unacquainted with this yoke intangle affairs by different wayes of proceeding into disorders of a contrary nature The one sort is full of confidence relying onely upon themselves in the high conceit of their singular opinions The other look more to the consent of a combination in the declaration of their joint opinions The first think themselves strong because they pretend wholly to the direction of the Spirit in their way The second although they contradict not the truth of the Spirits direction promised to the children of God as some others do yet they put their strength rather in a humane then in a Spirituall way of acting But the truth indeed is that neither the one nor the other in matters of debate hold forth to any or follow themselves either in Theoreticall or Practicall debates any approved Rules by which they govern themselves to edification about the division of spirituall or rationall doubts and although this is truly said of both these controverters yet it cannot be denyed but that the second sort of these for the most part is more capable of entertaining rules when offered then the first because many of the former take up under the pretence of a spirituall liberty the principles of such unrulinesse both within themselves and towards others that it is almost impossible to fix them to any thing whereas the latter are rather too much inclined to fixe upon insufficient rules and humane reasonings but yet in both this is evident that whensoever either of them set themselves to contest for any supposed truth or against any error they follow for the most part nothing so much as the flashes of witt or the motions of passion whiles they rely upon the strength of their naturall and acquired abilities for the one viz the first are led chiefly by their naturall the other by their acquired notions These that walke in the strength of their naturall conceptions The first sort of Controverters pretending to be spirituall which they raise to some extravagant height by the apprehension of spirituall objects use to confound all things under the speciall notions which they have pitched upon and without any distinction of matters as supernaturall from naturall of humane from divine of inward from outward or even of God himself from the creatures they cast all things into some imaginary frame of their owne