and corrupt ends these are in danger to be led aside with errour Vix queritur Iesus propter Iesum There are many corrupt ends for which most men either embrace or adhere to truth few seeke Christ for Christ so few there are that doe embrace truth for truth Now this is certaine * Qui hoc desiderat propter aliud non hoc desiderat sed aliud he that desires any thing for another thing doth not desire this but the other thing and therefore can as well close with an errour as a truth if it may be serviceable to that end which he desires It would be an endlesse worke to tell you all the corrupt ends which men of corrupt principles have in the embracing of truth Indeed who can do it one man perhaps sees it a way of gaine of honour of preferment and advancement though this hath been very seldome that greatnesse did lie in the way of goodnesse and advancement in the way of truth yet such a time may come and therefore a corrupt heart sides with it or perhaps he sees such and such whom he knows and values this way and therefore he goes the same way with them Men that doe not believe truth nor love truth may side with it for corrupt ends Leo the tenth that monster of men though he had meane thoughts of the Gospell Quantas nobis divitias comparavit haec â—abula Evangelij yet he could side with the Gospell because it brought treasure into his coffers Most men doe entertain truths as you doe servants as I have told you and will examine and know what they can doe for them before they do entertain them or they adhere to truth as the Ivy to the tree which is not because it loves it but because it sucks from it berries and leaves because it nourisheth and succours it By this craft we have our gaine saith Diana's crafts-men As they said of an errour so many say of truth alas how few men that entertain naked truth and that are willing to embrace truth with singlenâ—sse of spirit We say men alwaies worship the rising not the declining Sunne So rising truths advancing truths enriching truths they will owne But who will owne a sinking a declining cause who will close with a persecuted truth an impoverishing truth an imprisoning truth Which is a plain evidence that truth is not entertain'd for truths sake Men will see nothing truth that stands not with their advancements their greatnesse their accommodations when truth comes once to live on us we grow quickly weary of truth And such men as these they are in the high way to errour he that will be of truths side shall not ever be of the rising side And when men cannot finde these things in the waies of truth and do see them in a way of errour they will forsake truth and close with errour 5. All such who are not grounded and established in the truth The house built on the sands stood not long sandy foundations can never hold men unbottom'd can never be firme like the weather-cock they stand but this way for want of a stronger winde many who are of this uncertainty of spirit like water that are formed according to the vessell that holds it so they according to company they converse withall like trees without root they are shaken with every winde with every breath of men It may be they reade this or heare this man and they are full in his thoughts another comes and leaves another impression on their spirits This man is a poore man he is nothing his light is in others he is darknesse his principles are in others he himselfe is nothing but what you will make him he is a man to be argued into errour or truth according to the temper of his companion he is upon a darke stormy sea and steers by the light is held out he hath none within him to guide him and he fastens his boat to the next barge moved by anothers motion for he hath none of his owne This is a man a peece of paste fit to be moulded up in what forme and to what temper you please When the streame or flood comes it cannot move trees and houses but it sweeps away what ever lies loose so here when the streame of errour comes though rooted Christians stand firme yet such who sit loose are apt to be carried away And therefore the Apostle bids us not to be ever children carried away with every winde of doctrine this is to be like weather-cocks which are moved with every blast he bids us to labour to get stablished in the truth even as a house upon a foundation that nothing can shake or unsettle us 6. Such who have rejected truths revealed upon corrupt grounds it may be there are such whom God hath made clear convincing discoveries of truth to them and yet because they could not stand with corrupt aimes and selfish ends therefore they have rejected them as the Jews did Christ how just is it with God to give up such to a spirit of errour It is the observation of Pareus upon the Jewes Act. 5.36 where you reade of many of the Jewes that were seduced he tels us * Iusto judicio Dei seducti multi fueruÌ„t ut crederent impostoribus quia Christo fideÌ„ habere nolucruat Par. It was just with God that they should believe imposters because they would not give credit to the truth It was just with God that they should be punished with embracing a shadow who had rejected the substance with errour who rejected truth Christians you have had many cleare discoveries of truth to you Let not corrupt ends selfish respects come in take heed of rejecting any truth for corrupt ends if you doe you will be in the high way to be led aside with errour 7. All such who have the world for their god men that have the world for their god must embrace such a religion as the world will dictate to them The Apostle tels us The love of money will cause men to erre from the faith it will make men any thing to get the world and any thing to keepe the world Demas is a sad example of this he had the world in his eye and he embraced the world and forsooke Christ The love of the world will make a man shie to acknowledge truth how shie was Nicodemus to acknowledge Christ and it was for feare of the Jewes It will cause a man to balke and decline truth Men that have Court designes will not owne any the Court frowns on they balke them So if men have worldly designes they will never owne those truths the world frowns on Nay it will make a man deny truth yea truths professed truths preached truths contended for upon this ground many of the Jewes renounced Christ because if they should acknowledge him they said the Romans would come and take away their place and Nation Nay the love of the
this mountain and you say that in Jerusalem men ought to worship Here she pleads a custom and one more ancient then the other only it wanted prescription which the other had Ancient custom without prescription will not hold The Pharisees they dealt the same way with Christ c. and Christ with them as you see at large Matth. 5. It is well spoken of Cyprian a Non debe mu◠attendere quid aliquis ante nos secerit aut faciendum putaret sed quid qui ante omnes Christus prior secerit Cypr. We are not to consider what others have done before us but what Christ who is before all hath done and commanded Custom without truth is but old errour b Non hominum consuetudinē sed Dei veritatem sequi debemus Cypr. epist 7. p. 156. We are not to follow the custom of men but the truth of God if men plead custome without prescription Antiquity without command we may say with Ignatius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus nobis antiquitas Christ is our Antiquity He saith of himself that he is the way the truth and the life the truth not the custom c Si consuetudinem fortassis opponas advertendum est quod Dominus dicit Ego sum via veritas vita non dixit Ego sum consuetudo sed Veritas Aug. Veritati nemo praescribere potest non spatium temporum non patrocinta personarum non privilegium nationum ex his enim ferè consuetudo initium ab aliquâ ignorantia aut simplicitate sortita in usum per successionem corroboratur ita adversus veritatem vindicatur Tertul. It is that which learned Jewel urgeth against the Papists from that place Eccles 7.10 Say not thou What is the cause that the former daies are better then these for thou dost not enquire wisely concerning this 2. Qu. Whether the newness of an opinion be not a sufficient mark to discover it an errour For the answer of this I must also premise some distinctions 1. Things may be said to be new in respect of Gods prescription or in respect of mans invention 2. Things may be said to be new in respect of institution or in respect of restitution The Commandment of love it was called a new Commandment as Christ saith Joh. 13.34 A new Commandment I give unto you that you love one another This was not new in respect of its institution but in respect of its restitution * Non quia novum mandatum sed quia de novo redintegratum not because it was new but because it was renewed Many things are called new which yet are not so in respect of institution but in respect of restitution 3. Things may be said to be new in respect of Creation or apparition the moon is new not in respect of Creation but in respect of apparition Many things which appear to us to be new which are not new indeed 4. And this brings in a fourth distinction things may be said to be new in respect of being as a childe is said to be new-born because it never had a being in the world before or a thing may be said to be new in respect of observation a thing may be said to be in being before which yet was not observed nor taken notice of before There are many things which are not new in themselves which yet may be new to us many things which are not new in respect of being which yet are new in respect of observation Having premised this we will come to answer the Question Whether the newness of an opinion c. And I will answer this Question in these two Conclusions Conclus 1. The newnesse of opinion is enough to discover it an errour if it be new in respect of institution not if it be new in respect of restitution Institution of truth is only Gods work none is able to institute doctrine or worship but only God If there be no Word of God to clear it no Scripture to countenance an opinion it is to be rejected as a Chimaera a fancy of man But now an opinion may be new in respect of restitution and yet be a truth when the worship of God comes to be restored when doctrine comes to be cleared and setled this is not any new institution of doctrine or worship but the restitution of it it is not worship instituted but worship restored It is that worship which God hath prescribed in his Word already only now freed and cleared from the corruptions and pollutions of it Truth may be old in respect of institution and prescription though new in respect of the restitution and restoring of it as it was in Hezekiah's time and it was the work of Christ in Matth. 5. Conclus 2. The newness of an opinion is enough to discover it an errour if it be new in respect of being but not if it be new in respect of observation Indeed those opinions which are new in respect of being that have no foundation in the Word no being in the Scripture they may be rejected as errours but not such as are new in respect of observation there may be many precious truths which are new to us which yet are not new in themselves they are new in respect of our observation we never took notice of them before they were hid from our eyes yet they are not new in respect of their being Augustins doctrine of conversion that it is of grace and not of free-will was new in it's time though now generally received and then it was not new in respect of being the Scriptures are full for it but new in respect of observation men had not observed they had not taken notice of it before Luthers doctrine of justification that it is of grace and not of works was new also in it's time and he had a world to oppose him and crie it down for novelty but this was not new in it's being what doctrine have we more clear in the Word But it was new in respect of observation Calvins doctrine of predestination that it is of grace and not of faith and works fore-seen this was new in it's time though a clear and ancient truth It was not new in respect of it's being it is clearly revealed in the Word but new in respect of observation it was clouded with errours that men could not discern and take notice of it before This is certain that towards the end of the world as there will be the broachings of many errours so there shall be the discovery of many glorious truths as I have fully cleared to you I speak not this to countenance any errour that our times or after times shall set on foot but to take off prejudice that lies upon any doctrine or truth either newly or more clearly and fully discovered that they reject it not for the newnesse of it I have observed it in all ages Fama miratrix senioris aevi See Iewels
9.5 You can have no communication of truth but there is a conveyance of life with it every notion will beget motion every beam of light will be a stream of life and carry you on with power to the obedience of truth revealed the same spirit which is the spirit of truth is the spirit of life and of power and where hee is a spirit communicating light and truth there he a spirit conveying life and power to the soul also To conclude this then you have entertain'd some opinions for truth but are they soul-quickning truths are they helpfull to the life of God and to the life of grace in you Tell me doe they dead you or doe they quicken you more and doe they quicken your graces or stirre up your corruptions Are they serviceable to grace or are they helpfull to sinne It is the nature of truth to quicken our graces but to dead our corruptions and this is the nature of errour to provoke our lusts but to dead our graces A fifth Operation of truth where it is entertain'd it hath a Opera 5 heart-inflaming power Truth is a beam of that Sun which doth not only enlighten but heat and warm us Claritas in intellectu parit arderem in affectu Light in the understanding begets heat in the heart the understanding is as the medium between the heart and Christ and serves as the burning-glasse to the heart whereby the heart is set on fire with those notions which are carried from Christ by the understanding to the soul hee that is baptized with the holy Ghost the spirit of truth is baptized with fire Fulget cherub intelligentia luce ardet Seraph charitatis igne Pic. Mirand de dig hom his affections are inflam'd with the love of it He that like the Cherub doth shine with light and truth like the Seraph burns with heat and love Truth hath an heart enamouring power could wee but see it in it's beauty as the Philosopher said of vertue I may of truth we could not chuse but be in love with it and that which doth enamour the heart must needs enflame the heart that which takes the heart must needs set the heart on fire either with desire to enjoy it or with love in the enjoyment of it Indeed it is true many are too hot in an errour and others are too cold in the truth and it is the ones sinne and the others shame the one is the fruit of the partiall reception of truth they take it into the head not into the heart Thâ—y receive not truth with the love of it as the Apostle saith 2 Thess 2. and the other is the fruit of the blinde entertainment of errour they have light without heat and thou hast heat without light their light is a false light because it is not joyn'd with heat and thy heat is a false heat because it is not joyn'd with light And yet I confesse many are zealous in a way of errour when the best are too cold in the truth it is our shame as their sinne But here is the comfort a little true heat is worth a great deal of false fire a little zeal acted with grace is worth a great deal spirited with corruption Men in ignorance are like those under the frigid zone they are cold and frozen and have no heats or affections in them Wee may love things we have not seen as the Apostle speaks of Christ 1 Pet. 1.8 Whom having not seen Ignoti nulla cupidâ— Invisa pos summa amare incognita ne quaquam yet you love but wee cannot love things wee have not known and men in errour are like men under the torrid zone who burn with a false heat but men in the truth they are like those who live under the temperate zone whose heat is comfortable and makes them fruitfull or if you will take it in another comparison men in ignorance they are like dead men altogther cold and have no heat in them Men in errour are like men in a fever whose heat is their distemper but men in the truth they are like unto men in health whose heat is their health and enables them to action and resisteth corruption And that is a fifth operation of truth where it is entertain'd it hath a heart-warming a heart-inflaming power We come to the last Oper. 6 Sixthly and lastly Truth hath a heart-raising and spiritualizing property where it comes into the heart with power it doth raise and spiritualize a man indeed the naked knowledge of truth doth no more raise the heart then the sight of the Sunne doth lift a man up to heaven but when truth comes into the heart in it's power it carries the soul thither whence it came All truth as it came from God so it carryes the soule to God it rayseth and spiritualizeth a man it doth spiritualize and rayse his understanding his notions and conceptions of things it doth spiritualize a mans heart a mans affections a mans actions it makes him a spirituall man 1 Cor. 2.15 Men are much according to their notions of things men of low conceptions are men of low spirits men of higher and more spirituall notions are men of finer tempers of more refined spirits so farre as truth is received so farre it doth refine a man if it enter the head a man is part refined but if it be received into the heart the whole man is spiritualized A mans head may be refined and yet he may have a grosse heart as Christ saith Make their hearts grosse that seeing they might not see they did see in the head and that was refined but they did not see in their heart and therefore that was still grosse but if the heart once be spiritualized with truth then the whole man is made spirituall for truth is of a spiritualizing nature And so much shall serve for the operations of truth and this third and last Character viz. Truth doth advance the whole worke of grace in the hearts and lives of Saints Well then you see there are many opinions abroad Vse and it may be some of you have given entertainment to some of them I doe not say that they are all of them erroneous but many are others have much errour mingled with some truth I have given you three touches whereby you may be able to judge of them three Characters whereby you may be inabled to discover truth from errour And doe you try your opinions by them see are they such as are word-revelation doth the word plainly and evidently hold them forth or are they deductions drawne from the word But see is not the place mistaken are the deductions rightly gathered are they consonant to the harmony of Scriptures doe they suite with Gods maine end in Scripture By these you may be able to discover them Again the opinions which are held forth or you have entertained doe they I say advance God doe they advance all God all the Attributes all
of stability 69 3 Too much credulity 71. to 77 Where five grounds are laid down of our credulity 72. to 78 2 Wickednes proper to the wicked 77 Qu. 4. Who those are that are in danger to be carried away and led aside with errours 78 Four things first premised 78. to 84 The answer laid down in seven particulars 1 All such who have not retained the notions of God in a holy and pure heart 84 2 All such who have not entertained the truth with love of it ibid. 3 All such who have not walked sutably to those truths which God hath revealed to them 85 4 All such who have embraced former truth out of partiall respects 86 5 All such who are not grounded and established in the truth 87 6 Such who have rejected truths received upon corrupt grounds 88 7 All such who have the world for their god ibid. Four sorts of men noted who will never hold to truth 89 Means of establishment in the truth held forth from the Scripture 90 Qu 5. What may be the examenâ— of opinions This branched into four lesser Questions 1 Who are to examine 90 2 By what rule we are to examine 90 3 Who is to judge 90 4 What arâ— the Diagnosticks 90 qu 1. Who are to examine opinions The errour of the Papists and some distinctions â—ouching examination premised 90 to 91 A main position laid down in answer to the Question viz. That every one is bound to examine not only private opinions but even the sentences definitions determinations of Councels Synods c. and to embrace them or reject them as they are consonant or dissonant to the word of God 94 1 This position first clear'd by Scripture 94 95 2 Confirmed by arguments 96-103 3 Strengthned by testimony 103. to 106 4 Objections are answered 106. to 112 And this main position applied to our times 112. to 118 Quest 2. What is the rule by which we must examine After some generals are premised the answer is laid down that the Scripture is the rule and touch-stone whereby opinions must be tried 118 119 This confirmed by divers arguments wherein the properties of a rule are laid down 119. to 126 Some objections answered 126 to 130 Quest 3. Who shall judge that this is Gods minde in Scripture Some generals premised together with some distinctions of judges and truths and doctrines to be judged 130. to 134 And some generall answers laid down 134 to 137 Some more particular answers formed out of those premised distinctions with some directions to finde out truths doubtfull 137. to 144 Quest 4. What are the Diagnosticks where 1 The false marks 2 The true 1 The false marks or the commonly received Characters of truth and errour are 1. Examined in six Queries viz. Qu. 1. Whether antiquity or the ancientnesse of an opinion is not a true Charâ—cter of truth 145 After some distinctions the answer is laid down 145 146 c. Qu 2. Whether the newnesse of an opinion is not a sufficient mark to discover it an errour 147 Four distinctions premised to the answer of this and the Query answered in two conclusions with some admonitions to us in these times 147-154 Qu 3. Whether the wickednesse of them that maintain it be not sufficient to evidence an opinion to be erroneous Some generall answers laid down to which are annexed four rules requisite to be observed if you would judge of an opinion to be erroneous by the wickednesse of the maintainers 154. to 163 Qu. 4. Whether the holinesse of those who are the publishers and receivers of an opinion be not sufficient to discover their doctrine to be truth Some generall distinctions are premised and the Query answered in four conclusions 163. to 169 Qu. 5. Whether this be not sufficient to evidence an opinion to be true that it in maintained by learned men and on the contrary an opinion to be an errour because maintained by those that are illiterate and unlearned 169 1 The divers distinctions and acceptations of learning 169. to 175 And thereupon ansvvers framed 175. to 182 Qu. 6. VVhether the multitude or pancity of them who are the divulgers and entertainers of an opinion be not sufficient to characterize an errour or truth After the terms explained the Query is answered at large in many particulars 182. to 190 The mysterious workings and energy of errour laid forth in seven branches 190. to 204 2 The true and infallible Characters of divine truth 1 Character Divine truth is word-revelation 205 This branched into three maximes 1 What ever the word of God doth plainly and evidently hold forth that is infallibly truth 206 2 What ever may be collected by way of manifest consequences or made out by evident deductions from the word is certainely a truth 107 Yet three Cautions are laid down concerning this 207. to 209 3 Maxim What ever may be made evident to be consonant to Gods minde or the main end of God in Scripture though there be no particular place for it yet doubtlesse it is a truth 210 2 Charact. That which doth really and truly advance all God in Christ is certainly a truth of God This branched forth into four particulars and many opinions in our daies examined by it 210. to 216 3 Char. That which doth really advance the whole work of grace in the hearts and lives of Saints that is certainly a truth of God 217 This branched into four particulars and fix eminent operations of truth said down 217. to 214 As 1. It hath a soul-humbling power upon which some Objections are answered 221. to 228 2 It hath a heart-changing power 228 3 It hath a sin-subduing power 230 4 It hath a heart-quickning power ibid. 5 It hath a heart-inflaming power 231 6 It hath a heart-raising spiritualizing power ibid Use The whole applied to our times 233 The application branched into some 1 Cautions 2 Directions 235 1 Cautions where are four laid down 1 Beware of being too credulous where three great grounds of mens credulousnesse are noted 235-236 2 Beware of prejudices 237 3 Beware of being biassed with corrupt affections where four great biasses are laid down 239. to 243. 4 Beware of wilfulnesse and perversnesse Two directions 1 Consult impartially and diligently with the Word of God and God in the Word 244 This branched forth into four particulars and seven mediums laid down to enable us to finde out the right sense of Scripture 244. to 250 Direct 2. Get an humble heart 25â— Direct 3. Labour to be renewed in the spirits of your mindes ib. Direct 4. Get a heart prepared for the entertainment of truth 5 Enquire diligently 252 6 Walk answerably 252 Quest 6. What waies God hath left us in his Word for the suppressing of errour and reducing of erroneous persons 253 Some generals premised The answer comprised under two heads 1 Ecclesiastical 255 2 Civil 255 Ecclesiasticall are 1 Fraternall 257 2 Pâ—stâ—â—all 3 Judiciall 1 Congregationall 1 Admonition 258
errours and those dangerous errours also we should be in danger to receive all under the notion of truth to close with all and swallow all that comes under that pretext Where now by the aboundance of errours we are made more wary more watchfull If it be given out that there is a great deale of false Coyne of light gold abroad it will make men carefull of what they receive which if it were not so we should receive all that comes So here certainly God would by this permissive providence of his have us take heed as well what we heare as how we heare he would have us to take heed what we receive God seemes to speake he would have us to entertaine truth not traditionally but knowingly not because it is the mind of such and such men but because it is the mind of God not because discovered by such and such men but because revealed of God In our dayes in regard of the multitude of errours God seemes to speake to you to be more then ordinarily wary in the receiving of truth to receive it knowingly weightily humbly to receive it after sound debates not suddenly least you be deceived with an errour Let it passe through all debates before it be received under the notion of truth We have some things that are meerely divine and there is no debate to be in them if a toole come on this Altar it defiles it Some things which are mixtly divine and those admit of debate The Apostle tells us of two sorts of truths 1. Foundation truths 2. Building truths 1 Cor. 3.10 11 c. There are some truths that are to be entertained without debates of reason they are to be beleeved as soone as revealed faith is required to the entertainment of them As God in the Trinity of Persons and Vnity of Essence Christ in his Person hypostaticall Union of Natures the work of Creation the Resurrection a Rationes precedentes fidem minuunt fidem subsequentes augent here faith must goe before reason beleeve and know It is an unsound opinion b Vbi definit ratio incipit fides where reason ends faith must begin here reason must not begin at all reason pollutes its corrupt and will corrupt these these are supra above though not contra rationem against reason There are some truths againe and that is most of those which are in dispute and debate now adayes and they are not to be entertained without long debate dispute holy reasoning You are to use all your knowledge and Christian wisdome and all your skill in the word of God all your prayer and seeking A man may entertaine a truth as well as an errour too quickly that is when he entertaines it upon trust or without debate or because others say it or practise it or because at first view it seemes like a truth this is to entertaine it too quickly the Church of Ephesus is commended for her patience Rev. 2.2 And this may be one part of it one branch of her patience that she had tried them which said they are Apostles and found them liars and this was not done suddenly as the third verse implies So let this be your commendation that you have tried those opinions that carry the highest pretext that you have not been apt to beleeve every spirit but you have tried the spirits and the doctrines c. before you have owned them You would not take a man into your house that you knew not and will you entertaine any thing into your heart you would have tried servants such servants as are known such husbands and wives of whose goodnesse you have heard and will you let in a truth and not try it What ever you entertaine as truth you are to be subject to it and will you be subject to errour You are to maintaine truth to part with goods to endure friends to become enemies to part with liberty life for truth And shall I not try it shall I doe all this for an errour Indeed if you were to doe with truth as some others can that can take them up for their occasions and lay them down againe at pleasure that can embrace them and renounce them when they please then you did not need so much curiosity in search but when you are to entertaine truth as you doe your husbands and wives till death separate nay to take it not only till death but to all eternity this should make a man consider and not be too light of his beleefe and entertainment of truth Again if thou were to entertaine truth as a servant only that should only serve thy uses and be serviceable to thee as many doe with truth they aske what it can doe for them before they entertaine it if it were to be so entertained then there need no such great triall that truth that would be most serviceable to thy estate and advantage thee most in the world thou mightst embrace Religion were then nothing but a policie But being to entertaine it as thy King not to subject it to thee but thy selfe to it not to have it to moove according to thy mind but thou according to its motions this should make thee consider before we entertaine Againe if that we might entertaine a truth as we doe only our goods into our houses that would not endamage us any way though they bring in nothing yet they would not endamage us then the matter were not so much But when we are to entertaine truth as that which must live on us that for which I am to part with relations with comforts with riches with estate with liberty with life Beleeve it it would make a man in earnest and try throughly before he doe entertaine a thing for truth and to be sure that God saith it But adde to this your soule may depend on it and that to eternity and not only thine but thy posterities too how many families in this Kingdome that are Papists upon no other ground then their ancestors were and doth the soule of me my child husband wife c. depend much on me and shall not I be wary what I entertaine surely no honest heart but will Well this is another ground or end God suffers errours that we might entertaine opinions warily drop by drop is the best receiving of opinions We are commanded to buy the truth and surely the errours that are abroad tell us it is to be bought by retaile in parcels not by whole sale in the grosse for feare of receiving errour as well as truth there are many cheating chapmen abroad false lights I name none I aime at none in particular There are such who huosterize the word adulterate sophisticate the word And what 's that they mingle truth and errour linsey woolsey And if you take up all in the grosse you may be deceived therefore beware try before you trust examine search Take heed that no man deceive you And thus I have shewed you the first how
touching works and obedience to be annexed to faith not to justifie our persons but to justifie our faith the obedience of faith justifies our persons the obedience from faith justifies our faith which you see it is the great scope of St James to cleare in the second chapter throughout The doctrine of Christian liberty by Christ gave occasion to some to publish that they were set at freedome from obedience to Magistrates in the Lord and for the Lord and others used it as an occasion of scandall to them that were weake and thought that they had liberty to eate of meate offered to Idols though the weake were thereby scandalled and offended yet why should not they use their liberty I say these two errours which were strong in those times and seemed to be founded on the doctrine of Christian liberty which they were to maintaine gave occasion to the publication of many precious truths concerning the due bounds limits restraints and extents of Christian liberty by two great Apostles Paul and Peter Paul dealing with Christian liberty in points of scandall 1 Cor. 8.9 10 11. Take heed least by any meanes this liberty of yours become a stumbling block to them that are weake And Peter dealing with it in point of disobedience as you may reade it at large 1 Pet. 2.13 14 15 16. Submit your selves to every ordinance of man as free yet not using your liberty as a cloake of maliciousnesse but as the servants of God So that I say God hath mercifull ends towards them who are brought in to suffer errours to abound to cleare the way to those who shall be called and he hath ends in respect of truth it selfe not only to give occasion for the publication but the sifting and finding out of truth as you see I have shewed And thus much of Gods mercifull ends to them called and to them in purpose to call we come now to Gods judiciall ends which is the second particular 2. As God hath mercifull ends to the godly so he hath judiciall ends to the wicked in permitting errours abroad and that 1. To the seducers 2. To the seduced 1. To the promoters 2. To the receivers of opinions We will joyne these two together for brevities sake God may then suffer men to be led aside with errours and delusions 1. For the punishment of some former way of sin As a corrupt head will breed a corrupt life so a corrupt life will breed a corrupt judgement Sin in conversation is often punished with corruption in judgement with darknesse in the understanding God often suffers a corrupt judgement to be the punishment of a corrupt life You walke it may be in some way of sin and as yet though your affections and conversations are corrupted yet your understandings they are not corrupted you still retaine the truth But sure it cannot be long before the understanding be tainted before that light which glowes therein is obscured and put out It is a hard thing to keepe a sparke of fire alive in the midst of a sea of water to keepe a beame of light in the understanding under such darknesse in the heart and affection and such works of darknesse in your conversation This is sure either the truth will make you leave sin or your sin will make you leave the truth Either that light in you will overcome your darknesse or your darknesse will overcome your light Men that hold up affection to sin though not practise in sin they will betray the light they have they will smother it put it out at last When men are willing to sleepe they will put out the candle nay and draw the curtaines that no light may come in to trouble them So men that are willing to sleepe in sinne they will not only draw the curtaines that is labour to keepe out the receiving of more light but they put out the candle obscure that light they have that they may more quietly sleepe in sinne sinne without disturbance Sometimes indeed errour is the cause of sinne sometimes sinne is the cause of errour we will exemplifie this It may be that a man hath walked in some way of sinne and will not be reclaimed of it he hath some light within which gives in testimony to his conscience of the evill of his way this disturbs him now in a way of sinne but this will not reclaime him of his sinne he will sinne still but the light within him disturbs him he cannot sinne with that quiet and peace as others doe and therefore now his corrupt heart begins to undermine the light he hath the strength of sin in the affection begins to darken and blow up or blow out the power of light in the understanding that he may the better sinne with peace And therefore first he begins to find out some shifts for his sinnes he will have some excuses and this is a sowing of figge-leaves to cover his nakednesse If excuses and pretexts will not doe then he begins to dispute against the light why may I not doe this is this so much to doe If this will not doe then he falls to deny the light and say it is a needlesse scruple tush it s nothing And at last he comes to take in such an opinion as he may be quiet in his sinne as he may sinne without trouble And as many errours are bred and begotten out of this they are but opinions that a sinfull but troubled heart have taken up that he may be quiet in his sinne So many errours are received too because they do correspond and comply with their sinfull and corrupt hearts Christians it may be there be some of you that have many truths in you you understand more then others doe and it may be yea you walke in some way of sinne that light you have stares in your face gives evidence beares witnesse against you yet for all this you will not heare the counsels of truth you will not take notice of it yea but doe you take heed least God in punishment of your sinne doe give you up to a way of errour There are five sins which God doth often punish with errour some are intellectuall some are sensuall 1. A wilfull shutting out the light when God is comming in with light from Heaven when he is revealing himselfe and mind to us and yet we will shut our eyes we will not see we will not open our eyes nor owne the truth out of corrupt grounds feare love of the world c. I say this man is in danger to be given up to a way of error if you will be blind you shall be blind if you will not see you shall not see as Christ told the Pharisees he preached to them in Parables that * Quia cum loquebatur perspicuè noluerunt intelligere in poeâ—aâ— jam loquitur obscurè Muscul seeing they might not see Math. 13.13 This is that Christ said to the Jews Oh Jerusalem Jerusalem how often would
labour to unsettle us There is indeed a triall that is good and a triall that is bad to try those things that man hath said is good wee are not to beleeve every spirâ—â— but to try all things but to try those things which God hath said is bad those things which God hath said we are commanded to trust to beleeve and then try but those things which men have said we are commanded to try them before we trust them as you see 1 Joh. 3 1. Beleeve not every spirit In the other beleeve here beleeve not what then why you must prove all things try them by the word as the Bereans did But did not the Bereans try what the Apostles said Object and yet commended for it and what they said was infallible and therefore may we try what God hath said as well as what men have said 1. They tried what they said by what they had said Answ and so may we doe or they tried what they said by what was written they tried the word by the word to see how they agreed As Christ bids you search the Scriptures for they testifie of me So they tried what the Apostles said by what was written and such a triall there may be 2. Againe there is a two-fold triall 1. A suspitious triall a triall arising from jealousie and mistrust that the things we have received are unsound and that is bad if it be truth which hath been received 2. There is a confidentiall triall whereby a man is assured of the truth of those things he hath received and rather goes for confirmation in it then out of dubitation or doubt and questioning the things are not true The first triall is bad and that which the Devill aimes at in the multitude of opinions and errours to bring us to a questioning and jealousie and mistrust of those things we have received he would now labour to make us looke upon all Religion as a fancie as a meere notion and all the truths we have received as chimaeras meere notions without foundation he would bring us to entertaine all doubtfully that so we might worke deadly 3. A third end he hath if he cannot seduce us nor unsettle us A third end Satan hath then he labours to shake us though he cannot unsettle us in the beliefe of truth yet he labours to shake us in it you know it is the fruit of the many lying pamphlets abroad it makes men doubt of the very truth it selfe it shakes men in the very confidence and beliefe of those things which are true So the Devill he doth vent his errours and his untruths now that he might shake us in the beliefe of those things are true Object But how doth this shake us Answ 1. You know that all have not attained to the same measure of stedfastnesse all are not so rooted and grounded in truth all have not attained to the same measure of knowledge some are but weake and babes in knowledge though some that are men growne Now the variety of opinions and errours and disputes they are a perplexing a shaking of weake minds though at last they shall but roote firmer for this puts them on search triall prayer and so they shall be firmer yet this may shake them for the present Hence the Apostle Rom. 14.1 Him that is weake in faith receive ye but not unto doubtfull disputations Why so because this was enough to shake and unsettle and trouble a man weake in faith And surely that 's another end why Satan raiseth up doubtfull disputations and sets afoote errours viz. to shake the weake A fourth end which Satan hath 4. A fourth end Satan hath to the godly and that is to perplex them if he cannot seduce them nor unsettle them nor shake them yet if he can but perplex them and trouble them he 's content This is that which God said of him and it is the utmost of his chaine Thou shalt breake his head and he shall bruise thy heele though he cannot breake our head separate us from Christ yet he will bruise our heele though he cannot bring us out of the way of life seduce us from the wayes of truth yet he will doe all he can to perplex and trouble us in them If he cannot seduce us out of the way yet if he can hedge up our way with thornes if he can cast blocks in our way if he can disturbe us in our course which he labours to doe this way he is well content and can afford his labour And this hath been his great designe in all ages of the Church of God to raise up some impostors some notable seducers to perplex and to trouble the Church of God I might carry you down from the Apostles dayes till now you may have enough out of Ecclesiasticall histories how Satan hath still raised up some notable juglers who have troubled the Church of God In the Apostles times you reade of many and afterwards not of a few witnesse the Arrians Manichees Nestorians Pelagians and hundreds more in our dayes the Papists Arminians Socinians with multitudes more both of the right and the left hand by all which he labours to perplex the Church of God and trouble the hearts of the people of God he hath no comfort himselfe and he envies comfort where ever he sees it he hath no peace himselfe he hath all trouble and he is an enemy to peace in us his endeavour is to bruise our heel though in Christ we breake his head 5. A fifth end that Satan hath to the godly and that is A fifth end Satan hath to prejudice the entertainment of further truth Satan knowes full well that towards the end of the world there will be aboundance of truth revealed and made known the knowledge of the Lord shall be as the waters that cover the sea God hath spoken glorious things of the latter dayes every child shall be as David Zach. 12.8 The Sun of righteousnesse the light of the glorious Gospell of Christ it arose in its glory and brightnesse in the first dayes of the Apostles but it was not long before this sun was obnubulated clouded and darkened with the mists of errour and foggs of darknesse which Antichrist and corrupt men raised up which was fore-seen by the Apostle and in his time it began to work although the cloud like Elijahs cloud was no bigger then a mans hand yet the Apostle did then foresee it would span the Heavens and even darken the Sun and shadow the glorious light it selfe as he that hath but looked into the histories of former times may evidently perceive Now towards the end of all things God will scatter these clouds he will cleare the truth and the knowledge of the Lord shall be increased Dan. 12.4 And at this time Satan will vent his errours he will set on foote many dangerous errours to prejudice the hearts of the people of God in the receiving and entertaining of truths to be
studied to know more of Gods mind 4. Though this were true that our fathers held out some truths and that they did not seeke and enquire after more which yet I cannot grant and hold their condition good yet they did not reject further discoveries if revealed to them this is certaine where any truth is received with love there is a readinesse of spirit to embrace all truths that shall be discovered and revealed For this is an undeceiveable evidence of a man that hath received the truth as he is willing to receive all truths he opens his eyes broad for any communication of God so againe he will not reject any truth which is revealed to him Indeed he may reject a truth held forth to him because as yet he doth not apprehend it to be a truth but he cannot reject a truth discovered to him no bye ends wordly respects shall prevaile with him to reject it if God have discovered it 5. But fifthly thou sayest againe our fathers held out these and sought no further which I have disproved And yet thou sayest they were saved and so shalt thou if thou adhere in those which they have left thee well for this I say thus much Admit that they were saved I will grant that yet it will not be enough to cleere this to thee that thou shalt be saved if thou goe on no further they held out these truths but were willing to receive more sure they rejected none that God revealed Thou holdst out these truths and sayest thou adherest to them but dost not adhere to them thou holdst them forth in thy understanding but they are not wrought into thy heart nor held forth in thy life never a truth which thou sayest thou adherest unto which thou livest answerâ—ble to in thy conversation Againe thou adherest rather in them then to them thou seekest to know no more but they did nay thou rejectest those diâ—coveries of God which are made to thee which they did not They might be saved by that little light if true light when they were true to it when they walked answerable to it when they were willing to receive more when they rejected not that which was discovered But you cannot when you walke not answerable to what you have received when you are not willing to receive more when you reject what is discovered to you c. Men may be saved with many errours if not fuundamentall errours and by a little light if true light when no more is revealed But if those errours be discovered to be errours though not fundamentall errours and more truths be revealed to be truths though not foundation truths if you doe reject the one and embrace the other you cannot then looke for salvation Grace embraceth all truths rejects all errour God would have all saved by comming to the knowledge of the truth The Patriarchs lived in the sin of poligamy marrying many wives and esteemed it no sinne to take to themselves as many wives as they pleased so that they were not the wives of another And notwithstanding this great errour the Patriarchs were saved they knew no better and times of ignorance may plead some indulgence But now we cannot looke for life and yet practise such a sin because God hath revealed the truth in this which was more concealed before as Christ said from the beginning it was not so And if any had cause of two wives then the first man to populate the world but God made them male and female And this shall suffice for answer to that objection Object But is not the same truth saving and the same errour damning in any age and therefore that which saved them will save me Answ The truth which is saving now is saving hereafter but the reason why that truth which saves others will not us it doth not arise from any defect in the object truth but in the subject man if the subject receive some truths but not all if willing to entertaine some but to reject others and so to reject some errours but yet to retaine others though convinced of them then there is no salvation 2. The same truth which saved them will save us if received but if received of them and not of us it cannot save now there is no greater evidence that truth is not received then that you are not willing to entertaine more Truth where it comes where it is received into the heart it holds open the doore to let all its kindred in bids all truth welcome and therefore if thou say thou receivest some truth as truth and thy heart is shut up against other truths revealed thou deceivest thy own soule there is no surer character of received truth then willingnesse and universall willingnesse to embrace all Indeed men that receive truth into the head only doe not embrace all truth they pick and choose but if it be received into the heart then the doores are open to all truth and every truth comes with authority and carnall respects shall not hinder the embracing of them And thus we have done with the first how it may stand with Satans ends to the good we come to the second how it may stand with Satans ends to the bad 2. It may stand with Satans ends to the bad and that both to the 1. Receivers and 2. Promoters 1. It may stand with Satans ends to the receivers or to the bad in generall which we will shew you in five particulars 1. To lessen the credit or if you will beliefe of those things which they doe know Men who are yet of unregenerate life may know many truths of God and though they have not much faith of them yet some credit they give to them which begets awfull thoughts of the truth of God and this generall beliefe of these things doth restraine many from many sinnes and puts them upon many generall duties Now Satan cannot endure this light in them he knowes not what in time it may come too and therefore he sets many errours on foote that if possible he might lessen the beliefe of those things which are reall truths and render all you know which keepes you in some awe by virtue of that power the generall beliefe of them hath upon your spirit I say to render them all but notiones secundae chymeraes meere fancies or pollicies the better to keepe men in awe and under rule and some government And in the time of aboundiug errours he will thus deale with a man you thought that this and that was a truth but you see now it comes to be debated it proves but a shadow and so are other things you beleeve if once they were sifted and debated if understanding men would but deale faithfully and would apply themselves to dispute other things you give credit to they would be discovered to be of the same stamp and as little bottome in them as in these which you have built so much upon And here a poore man he is gone
either this doth fill his spirit with horrour to heare it and so doth awaken him and puts him upon reading praying studying searching or else he is carried away with the streame of the temptation and if not openly yet he â—acitely subscribes to the thing though he speakes not out witnesse the casting off that feare that awe that care he had before And thus Satan comes to Atheist men if he doe not awaken and unatheist you by this he will certainly Atheist you more 2. To discourage and take off the heart of men from doing any thing As it doth weaken the beliefe of truths so it wounds the practise of them much more if men faile in principles they will not long hold out in practise if in rebus credendis things to be beleeved surely in agendis of things to be done Men you know will not labour and take paines for that which they have no beliefe of you shall heare men discouraged and taken off from plaine common duties praying hearing reading why will a man say I see all I doe to no purpose I have done this and that I have prayed gone to Church walked in such and such wayes and now all this is cried downe there are opinions abroad which throw down all these as nothing and therefore as good to sit still and doe nothing as to doe all this and to no purpose 3. It may stand with Satans ends that there should be multitude of erronious opinions I say not only some errors but many should abound that he may the better suite himselfe to the tempers of men every fish is not to be caught with the same bait some with one and some with anâ—ther therfore the cunning Fisherman doth suite his baites to the fishes he angles for So every man is not carried away with the same error some are led aside with one and some with another there is a dissonancy between a man and some errours scelera dissident and therefore Satan he hath multitudes and variety of errours abroad to suit with every mans temper of lust As it is with errours of conversation every one is not carried away with the same lusts that may be lovely to one which is no way pleasing to another the covetous man he will not be prodigall and a spend thrift c. and therefore Satan suites temptations to the temper of spirit in men So it is with errours of judgement every one is not seduced and led aside with the same errour c. and therefore it suits with Satans ends not only to have errours but many errours on foote that he may have a bait for every mans temper provision for every mans lust As the lusts of life are diversified you see the Apostle tells us that wicked men served divers lusts Tit. 3.3 for we our selves were disobedient serving divers lusts they are diversified according to the measure of understanding according to notions received according to tempers of men relations interests and diversity of wayes men are ingaged in Every man is not carried away with the same bait temptation nor lust some are carried away with grosse lusts lusts of life and practise men of grosse and beastly temper sensuall men others againe of finer tempers and spirits that must be undone a finer way a more spiritfull way the grosse way is too low for them and here he hath the lusts of the understanding and yet every one of these are not taking with all some are taken with one errour some with another according to the difference of knowledge and understanding and the command of some lust in the heart And therefore Satan hath multitude of errours on foote that he may suite temptations to the tempers of men Non promotus sed expertum doctor Luth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2.14 Rev. â— 24 2 Cor. 3.2 14. And hence he is called a Serpent a wily creature yea and the old Serpent and his temptations the depths wiles methods of Satan You had need to take heed of him if he see a man conscientious he will not goe about with grosse temptations to corrupt him for there he thinks it will be labour in vaine but he endeavours to corrupt the understanding with errours and such as are agreeable and correspondent to the conscientiousnesse of his spirit as I might shew at large 4. A fourth end that Satan hath to the wicked in multitude of errours it is to corrupt them and defile them more errour is of a corrupting and defiling nature Satan labours all he can to corrupt the soules of men and his chiefe designe is to corrupt the fountaine the understanding He doth not so much care for to corrupt a man in his practise as to corrupt a man in his principle to corrupt a man in his life as to corrupt a man in his judgement he knowes an erronious head will quickly come to a sinfull life Mens lives are but squared according to notions received and impressions of things retained in the understanding As true notions doe help to frame a good life so false notions are serviceable to a bad the one is the seede of a holy the other of a sinfull life so that though you could not know truth and falshood in the seede in notion yet you might know it in the fruit in the conversation Men act surely according to their principles received if there be not a bridle and restraint upon them by something without And therfore if Satan can but corrupt a mans understanding he knowes such a man he will be sure for him he will sin without reluctance without check or disturbance If a man have some true notions or light in his understanding though for the present his life be bad and he be carried away with strength of temptation yet Satan is not so sure of this man as of the other he knowes so long as this light is in him he will not sin so fully if he sin yet not without controle and check and he is in danger to loose him at every turne Satan is ill troubled with a man sound in judgement though corrupt in life either the light in his understanding will overcome his darknesse in life or the darknesse in his life will overcome the light in his understanding and the combates such a soule finds makes Satan he cannot yet conclude which shall have the day But now if he can corrupt the understanding if he can pollute the spirit the refined part of man then he knowes this man is sure he can bring this man to maintaine his sinne yea and argue for it and doe all this with shew of religion I told you a corrupt heart will breed a corrupt judgement in time but a corrupt judgement will presently work a corrupt life A man that hath his understanding yet preserved he doth not work regularly in a way of sin he is off and on as his lust doth prevaile but now the other he walkes uniforme he is alwayes the same
travel over the births of many ages especially if former ages have been as pregnant as our present age is Besides the Apostle tells us Rom. 14.1 Him that is weak in faith do not receive to doubtfull disputation and why so lest you should stagger him unsettle him trouble him and certainly if they are not to be received to doubtfull disputations they are not to go to them if it had been their duty to go it had been the others duty to receive them Indeed we are to search let not any prophane loose carelesse secure atheist think I give indulgence to his lazinesse and security Let not any think I go about to patronize or countenance their carelessenesse You are to search God is revealing glorious things in the world many precious truths come masked to you under the notion of errour and many errours may be handed to you and seem to borrow the name of truth we had need to search we had need to pray we had need of a discerning spirit Only this take the measure of your own strength and put not your selves to difficulties above your measure if you meet with difficulties in these knotty times be not too swift to conclude make not your conclusions before your premisses are framed A man may be too soone in an errour too long out of a truth but that man is in a truth too soon who embraceth it in his affections before it be made evident to his understanding who entertains it before he can in some measure maintain it who concludes before he hath cleared That cannot be good judgement that is passed before evidence is brought in Nor that can be no orderly receiving of truth before which there hath not gone discussion and search But I will proceed no further these are the foure things which I thought to premise before I came to the answer of the query 1. That no man can plead an unerring spirit an immunity from all kinde of error Consul misner de eccl p. 657 c. 2. That the best of men are subject to the worst of errours 3. That though they be subject to them of themselves yet are they secured from them by the grace of Christ 4. That the way Christ doth secure us is in the use of means We now come to the resolution of the Query viz. Who are in danger to be led awâ—y with errour Qu. Who those are that are in danger to be led away with errour 1. All such who have not retained the notions of God in a holy and pure heart A corrupt heart is neither a fit receptacle for the receiving nor fit house for the entertainment of truth A sinfull heart will not long be the house nor truth long a tenant there Indeed where truth comes and abides it comes not as the tenant but as the Landlord the Master of the house that will dispose and order of all according to his own rules Now this no sinfull heart can brook withall he would take in truth to be his servant but not to be his Lord he would close with truth to serve him but not to serve truth he would live on truth but truth shall not live on him to speak plain he would entertaine truth no further then it will maintain him this is a corrupt heart and will not long be the receptacle of truth such a man is in the high way to be carried away with errour He that will not be Gods servant shall be the Devils slave he that will not be a servant to truth shall be a vassal to errour As we say he that will not be under the soveraignty of Christ shall be under the tyranny of sin he that will not be under the command of grace shall be under the power of lust so he that will not be subject to truth shall be enslaved to errour you have something of this expressed in Rom. 1.21 25 26. Rom. 1.21 25 26. Because when they knew God they glorified him not as God c. for this cause God gave them up to vile affections 2. All such who have not entertained the truth with love of it men that take it into their heads to know but not into their hearts to love Truth hath rather a tyranny then a soveraignty over some men it awes many whom it doth not perswade it convinceth their understandings but doth not convert and turne their hearts their heart is up in rebellion against all their light their affections are in armes against all their knowledge and their spirits are not brought into a peaceable subjection to those things revealed And such men truth will quickly be weary of them or they of truth where the heart doth not close with truths reveal'd but still stands up in armes against it this man is in danger to be given up to a way of errour You have this in 2 Thess 2 9 10. 2 Thess 2 9 10. Because they received not the love of the truth that they might be saved For this cause God shall send them strong delusions that they should believe a lie and be damned It may be God hath revealed some truths to thee and thou hast entertained them into thy head in notion but not into thy heart with love and affection here is light without heat thou hast no heart to embrace those things revealed may be upon examination thoâ— findest they will not suite with thy greatnes with thy interesâ— with thy hopes thy aimes thy ends and therefore cannot cordially close with them thou cannot deny thy selfe and become a servant to truth Thou art the man who art in danger to be given up to a way of errour 3. All such who have not walked sutable to those truths which God hath revealed to them It may be thou hast had many precious truths revealed to thee and thy corruptions would not suffer thee to walke sutable to them there is light in thy head but darknesse in thy life truth in the understanding but errour and sin in practice and conversation let me tell thee thou art in danger to be given up to errour Men that will not doe what they know shall not know what to doe men that will not follow the guidance of truth shall be led aside with errour Sinne in practice will bring in errour in principle Men of a bad life cannot long be men of a good beliefe 2 Thess 2.12 2 Thess 2.12 the Apostle tels us of such who were carried away with the deceiveablensse of errour who have not believed the truth but have taken pleasure in unrighteousnesse If you know Gods will and will not doe it if God have revealed his minde to you and yet you will not square your lives to it if you will walke in waies that are not good notwithstanding God hath revealed the evil of them you are the men are in danger to be given up to errour 4. All such who have embraced and adhered to former truths out of partiall respects private
order and therefore the Papists say that if their Prelates are deceived the people ought to erre with them Populi vi regiminis und errare posse imo debere rather then dissent from them and they say it upon this ground because that men are bound to receive and embrace for truth what ever is prescribed by them and if so if it be their duty then though they embrace errour yet they cannot be justly charged because they did but their duty So that I say if it were mans duty to receive all without examination or search then would not God charge them with sinne who received errour from them in authority But God doth charge them Luke 6. If the blinde doe lead the blinde they shall both fall into the ditch So Lam. 2.14 The Prophets have seen vain and foolish things for thee and have seen false burthens and causes of banishment And therefore we are exhorted to beware of such Jer. 23.16 Hearken not to the words of the Prophets that prophesie unto you they make you vain they speak a vision of their own heart and not out of the mouth of the Lord. And upon this ground you have it so often in the new Testament Beware of false teachers beware of the concision beware of such who doe come in Lambes clothing but within are ravening wolves Parisiensis hath a strange passage a Si seductor sub praetextu veri doctoris simplici alicui indoctâ— errorem aliquem impietatis praedicet Deus cor ejus avertet ne illi credat nisi hâ—c vel negligentia ejus vel alia culpa impediat Paris de legib cap. 21. If some seducer should come under the pretext of a true and orthodox Preacher and should preach some wicked errour to some simple and unlearned men God saith he would turn the heart of his people from believing his doctrine unlesse their negligence or some other fault of theirs were the obstacle and hinderance of it And Augustine hath a passage like it b NemineÌ„ excusatuÌ„ iri si seducatur per verba homlâ—um quia vocem ipsius Christi in sacris Scripturis audiri debuit August There is no man saith he that is to be excused if he be seduced by man to errour because saith he he ought to have heard the voice of Christ in the Scriptures c Nemo mihi dicat ô quid dixit Donatus quid Pontius c quia nec catholicis episcopis consent endum est sicuti fortè fallantur ut contra canonicas Dei Scripturas aliquid sentiant August de unit ecclesiae cap 20. No man shall say to me What said Donatus or what saith Pontius or Parmenianus or any mortall man there is no believing of the greatest Councels of the world because it is possible they may erre and deviate from the Word of God c. So much for the third Argument Why we are to examine all doctrins and that is in respect of Arg. 4 the facility of being deceived and the danger of seduction in things that concern our souls 1. The facility of being deceived if we doe not examine doctrines most men that are carryed away they are drawne aside for want of examination It may be they examine the quality of the doctors not of the doctrine they looke upon men and see them men of great parts and learning men of holy life and conversation men perhaps that know much of Gods minde and thereupon they swallow all that they offer they embrace all that they tender Consul Misner pag. 657. c. and never examine whether the things they hold forth be conformable to the Word of God Why the learnedst men the most knowing men the most holy men may be deceivers may leade thee away with an errour and therefore seeing such facility of deceit there is great need of examination Ne dum Evangelium sitiant venenum hauriant Lest while they thirst after the Gospell they drinke poyson lest while truth is their thirst errour may be their drinke 2. The danger of seduction what a sad and fearefull thing it is to be carried away with an errour to build hay and stubble upon a good foundation as the Apostle saith 1 Cor. 3.12 13. It is dangerous to thy selfe dangerous to thy family dangerous to thy posterity it may be dangerous to thy soule too and therefore certainly there should be all care had before you doe entertaine or embrace doctrine Christians are not lightly to receive any thing that concernes faith and salvation they had need to try it and examine it over and over we are not to reject an errour ignorantly but rationally nor are you to embrace a truth till you have debated and examined it whether it be a truth or no an opinion perhaps may cost you your liberty your estate your lives and I would be loth to buy an errour so deare A man would be willing that it should be truth that a man should do so much for he had need to be assured of that and therefore there is great necessity now if ever that we should examine what is truth and not to take all is brought to us but to see whether it be agreable to the Word of God yea or no. Isa 8.20 To the law and to the testimonies if they speake not according to this word it is because there is no light in them Arg. 5 If we are to receive all that is presented without examination and search whether the things prescribed are agreeable to the Word of God then have men dominion over our faith then should we make men Lords and Masters of our faith But no man ought to have dominion over our faith 2 Cor. 1.11 It is that you see the Apostle doth abhominate there we have not dominion over your faith And it is that which Christ speakes against Matth. 23.8 call no man father and call no man master upon earth vers 10. Indeed we are commanded to be obedient to man Ephes 6.8 Servants be obedient to your masters according to the flesh and yet we are commanded againe not to be servants unto men 1 Cor. 7.23 The meaning is evident if you consider with me there are two-fold masters 1. Masters according to the flesh and masters according to the spirit We are to be obedient to Masters according to the flesh so farre as appertaines to the outward man in all outward things But of our soules and consciences as we have no Fathers Oportet nos ex ea parte quae ad hanc vitaÌ„ pertinet subditos esse potestatibus ex illa vero parte qua credimus Deo in regnum ejus vocamur non oportet nos esse subditos cuiquam homini Aug. so we have no Masters upon earth onely our Master and Father which is in Heaven And in this sense Christ speakes when he doth say Call no man Master and no man Father upon earth that is acknowledge none your supre me Master neither
Scripture but declares the necessity of the illumination of the spirit So much for the first objection 2 Obj. Another objection against the Scriptures being judge of opinions is this It is the worke of a judge so to declare his sentence that the one party may see he was in an errour and the other that he is in the right but the Scripture nor the Spirit of God in Scripture doth thus evince truth and convince of errour as to make the parties to know they are in truth or were in errour therefore the Scripture cannot be the judge of opinions Answ It is the worke of a Judge to declare the law to give his sentence declare his judgement and not to convince partyes It will be a hard thing to convince the loser that he is in the wrong Men who are given up to errour blinded with folly and bewitched with selfe-love in love with their owne opinions it is a hard thing to convince such that they aâ—e in an errour And shall we say the Word of God shall lose its judiciary authority because men in errour will not discerne of its judgement 2. Though they will not see now and be convinced yet the time will come that they shall see if not before yet at the greâ—â— day of account all things shall be made evident many that breake the lawes and are guilty of felony or of murther yet will not confesse to a petty Justice that he is guilty but at the Assize he is made evident and then he is convinced of it so however men sew fig-leaves and cover their nakednesse now will not confesse their error yet at the great day of Assize all shall be made evident and their mouthes stopped 3. I say that the Scriptures do sometimes so clearly evince truth and convince of errour that the parties themselves even in this life are convinced of it and cannot gaine-say or stand out against the evidence 4. I say againe if that the light and judgement and authority of the Word will not convince men of errour neither will any authority upon earth doe it * Quae controversiae siniri non possunt ex determinatione verbi divini neque finâ—entur unquamex determinatione cujuscunque authoritatis humane Daâ—en Qui ex scripturarâ—m lata sententia se victum non agnoscit nunquam agnoscet se victum ex sententia alterius judicis cujuscunque Daven Those controversies that cannot be concluded and determined by the judgement of the Word neither can they be determined and ended by any authority upon earth He that doth not acknowledg himselfe conquered by the evidence of Scripture will never acknowledge himselfe overcome by the sentence of any judge upon earth Give me leave to shut up what I have spoken in a word of application and I shall enter upon that enquiry Vse You see I have shewed you two things Who are to examine and by what rule to examine I have charged one upon you as your duty at all times It is the duty of every one to examine c. And I have given you here the rule by which you are to try viz. the Word of God This is the touch-stone It is not men not Councels not Synods much lesse the Pope whose unerring authority the Papists set above Councells But it is the Word of God which is the rule and judg a Theodor. histor Eccles l. 1. c. 7. In epist ad Innocent Epis 90. Inrer Epist Aug. and therefore by this the Councell of Nice both tryed and condemned the Arian Heresy by this the Councell of Carthage of Melevis of Orange tryed and condemned the Pelagian Heresy It is the speech of a heathen Philosopher b Qui ponit legem judicem ponit Deum qui addit hominem addit Bestiam he that makes the law judge makes God judge but he that makes man substitutes a beast instead And he gives this reason c Quia homines optimi distorquentur affectibus lex autem vacua est hujusmodi preturbationibus Arist because the best men are wrested with affections but the law is free of these perturbations If so much is to be given to humane lawes above the judgements of the best of men how much more to the divine the Law of God It hath been my work to clear this to you the Scripture is the rule Oh that now you had wisdome in the tryall you had need of wisdome to search to examine and need of wisdom to determine It is a shame to see how men sit as if these things did not belong to them Some are slothfull and will not enquire like Gallio they care for none of these things I have read of a Story of Henry the fourth of France who asking the Duke of Alva whether he had not observed the eclipses he answered no he had so much he said to doe upon the earth that he had no leisure to look up to heaven and there are many of this spirit who are so taken up and have so much to doe with the businesse of the world that they have no leisure to look up to heaven Some who enquire but sleightly and overtly they aske with Pilate what is truth but doe not take paines to finde it Others again who enquire but with corrupt affections which either bribe the understanding into errour or blinde the understanding that it cannot discern of truth Others that perhaps finde but either fear to own it or turn their backs on it as the young man in the Gospel Pelago se non ita coÌ„missurâ— esset quin quando liberet pedeÌ„ referre posset and you know what the King of Navar is said to speak to Beza that he would lanch no further into the deep then he might come safe to shore Men look upon truth as an ignis fatuus that leads them into boggs most men would entertain truth as a servant but few as a King they would own so much as might be serviceable to them but they will not own any more not so much as may master them so long as they may live on truth they like it but cannot away with it when it comes to live on them nay and live on the best of their comforts to live on their estates wives children possessions nay liberty and life c. this is hard And he that sees not truth his honour truth his riches truth his friends truth his liberty life that man will never own truth alone In the disquisition of truth in the enquiring after truth in these daies beware of a double spirit beware there be not treachery in thee beware of a double spirit beware of being byassed with corrupt affections c. Aske the way to Sion with your faces thitherward that is with resolution to goe it when it is revealed be not only willing to know but stand resolved to doe and when God sees you willing to doe he will make you able to know And so much shall serve by way
Sermon on Hag. 1.2 3 4. p. 171 c. that as the name of Antiquity hath been the pretence for many errours so novelty hath been the plea which men have used in all ages against the truths discovered in their generations Since God hath broken the Antichristian yoak which lay upon all the world there is scarce any generation which he hath not honoured with some new or fuller discoveries of truth See Iewel to the same Sermon Mark 1.27 Act. 17.19 Antichrist had corrupted all both worship and doctrine and there must be a time of clearing that which he hath corrupted and when that is done he shall fall for he shall be consumed with the breath of Chirsts mouth and God doth honour every age with something he reforms us by parcels and this hath been the prejudice against truth in all generations the novelty of it this hath been the plea that corrupt hearts have had against the truths of their generation they are new things when indeed they are not new in respect of their being but in respect of their observation Nay and from the beginning it hath been the same pretence that careless and Atheisticall hearts have had against the truths of God You see in Christs time and in the Apostles time when they revealed the will of God they judged all to be new What new doctrin is this that we hear they said so of Christs Mark 1.27 and the like of the Apostles Act. 17.19 Let us hear what new doctrine is this you teach And in after ages there was the same spirit in men they adhered to their old customs and their ancient waies and rejected what ever was contrary to them as new It was Augustins complaint a Hic est mos diabolicus ut per antiquitatis traducem commendetur fallacia This is the devils custom to commend errour to us for truth under the notion of Antiquity Custom without verity is the antiquity of errour Again b Si consuetudinem fortassis opponas c. adverterdum est quod Dominus dicit ego sum via veritas vita if you doe oppose custom to truth consider what Christ saith I am the way the truth and the life c NoÌ„ lixit ego â—um consuetudo sed veritas Aug. He doth not say I am custom but I am truth And besides him others have had the same spirits to conflict withall Cyprian tells those of his time Every custom although old and common yet is inferiour to truth and that custom which is contrary to truth is to be abolished Another hath these words d Religionis authoritat non tempore aestimanda est sed numine neque enim quo die sed quid colere caeperis in tueri convenit quod verum est serum non est Arnob. Quod nos agemus novum quod vos priscum The authority of Religion is not to be reckoned by time but by revelation nor art thou to take notice what day this worship began but what this worship is which began at that time that which is truth is not late The same Authour dealing with those which did plead Antiquity against truth he saith That which we say is new and that which you doe is old but what doth this help you or weaken us The authority of truth is not to be measured by time but by revelation And Tertullian dealing with the same spirits in his generation saith f Hereâ—es non tam novitas quam veritaâ— revincit quodcunque contra veritatem sapâ—t haeresis est etiam vetâ—â— consuetudo Tertul. Novelty doth not confute an errour but the truth what ever is contrary to truth doth savour of heresie even though it be the most ancient custom And Bernard tels us of the wicked tongues of men g Qui cum manifestâ—â—â—umen obnubulare noÌ„ queunt de solu novitatis nomine ca villantur Bern. Cons Park de polit ecclesâ—t 2. c. 20 p. 254 who when they are not able to cloud or darken the evident light they cavil at it for a novelty But in vain doe those alledge custom who are convincâ—d with reason reason is to be preferred before custom much more is truth and the authority of God I name these for this end to shew you that it hath been the spirit of corrupt mâ—n in all ages to reject those things which are contrary to their erroneous customs for novelties and new things And it is the same spirit which acts in men to this day they will rather adhere to an old errour then embrace a new truth I say such a truth as is not new in respect of it's being but only in respect of our observing I might instance in many things what if I should single out this one only viz. our Lyturgie It may be you will say this was composed by learn'd and holy men such as were Reformers in their time it was so but there was never any Reformation since defection to Antichristianisme but in time that Reformation hath been discovered to stand in need of further Reformation we know but in part and God doth reveal his will gradually not all at once The Church grows to perfection not all at once but by degrees and it may be they went as farre then as the times would suffer there is something implied to that purpose in the front of it they had a contrary stream to conflict withall being newly come out of Poperie And I know not whether is the greater wonder of these two that they went so farre then at the first jump out of Popery when so many to oppose them or that we never went farther since after so many years preaching of the Gospel to us Certainly they were holy men precious men in their Generation but yet not perfect men thou rejects their holiness and closest with their imperfections thou adherest to their imperfections and makes use of their holiness for no other end but to retain their imperfections such which if they lived in our daies themselves would disclaim They were holy men and I may say of thee as Augustine did to the Donatists who alleadged Cyprian to patronize them in their errour i Quod in Cypriano naevuâ— in vobis fuligo est c. Aug. That which was a spot in Cyprian is Tartarian darkness and smoak in you Or as another answered the Armenians who said they held the same things with the Fathers k Quod in patribâ—â— error in Armenis haeresis est That which was but an errour in the Fathers is a heresie in the Armenians Or as another speaking of the African Fathers l Patres Africani ex ignorantia deâ—epti suere voâ— vero ex malitia peccatis Nobis vero qui admoniti edocti sumus nulla ejusmoâ—â— indulgentia relinquitur Cy The African Fathers were deceived out of ignorance but you sinne out of malice theirs was the impâ—rfection of their knowledge but yours is the perverseness of your wils Or
I may say as another If any of our Predecessours failed out of ignorance or imperfection of knowledge God will pardon that but we that are warned and taught we may suspect that indulgence for us It is that which Jewel hath out of Hillar against the wilfull in his time m Illu in eo quod nesâ—â—unt potest adhuc in tuto esse salus fieredant ribi vero jam omnia aâ—saturem câ—auâ—a suÌ„t que negas quoâ—â—am ignorare non potes Hil. Men may be saved though they hold many errours of ignorance but all waies of life are shut up to thee who denies that which thou cannot be ignorant of unless you will wilfully shut your eyes Chrysostom hath a good expression for it n Qui in luce peccat impudentior est ex suribus enim leges eos gravius puniunt qui interdiu surantur Chrys in â—â—al â— Those are the boldest sinners who will sin in the times of light the Laws doe ever punish those theeves worst that steal in the day and of all sinners those shall have most stripes that sin in the light and oppose the light Certainly those of our Predecessours that have gone before us were learned and holy men in their generation yet as the Apostle saith of himself I may say of any age in the world we know but in part And what Solomon saith of persons I may say of things Prov. 4.18 The path of the just is as the shining light that shineth more and more unto the perfect day There is no age is so excellent but after ages have excelled them o Non ita leviter de Scriptoribus recentioribus â—entiendum quasi Patribus praeponendi non essent Neque adeò de Patribus magnificè censendum quasi Neoâ—ericis post ponendi non vâ—derentur Consul Park de polit eccles lib. 2 cap 14. pag. 233 234 c. We are not to think saith one so lightly of modern and late Writers as if they were not in some things to be preferred before the Fathers nor to think so highly of the Fathers as if they were not short of them that come after them They were all famous in their generations The collection of Weemes upon Rev. 1.13 Consul etiaÌ„ Parker l. 2. c. 14 p. 234. I love not to make comparisons But yet Wickliffe Hus Jerome of Prage Whitaker c. come not short of any I have read an observation of one that Justin Martyr who lived in the second Century had more errours in one Tome then Augustine who lived in the fourth Century had in ten And there seems to be much in the Word to countenance fuller discoveries and clearer revelations of truths to after then former ages Some Divines have gathered it from the Girdle which under the Law was about their loyns now it is about the paps by which they thinke to be shadowed out the greater perfection of the after ages of the Church then the former Some think it to be shadowed forth in * Brightman in locum Quia Pellucidum ab omni humano fermento purum Cons Pâ—rk de polit eccles p. 235 c. Bright in Apoc. 14. c. 14.2 6. c. 15.2 5. c. Park de polit eccle l. 2. c. 14 per totum Revel 14.2 where they say the doctrine of the fathers for the indistinct sound is compared to the noise of many waters which doth strike the ear with an unprofitable sound But the doctrine of the later Writers Revel 14.2 3. to the voice of harps and the harps of God that is the most excellent Rev. 15.2 3. Some again would have it shadowed out by the sea of glasse like crystall Revel 4 6. Revel 15.2 under which say they is shadowed the clearnesse of the worship of God from humane corruptions which shall be in the latter daies for the times wherein the Fathers lived which were in the third and fourth Century chiefly The sea was not then of glasse but it was terrene and bloudy as it is set forth in Revel 8.8 and that by reason of the mountain cast into the sea which was the mountain of Episcopacie and Patriark-ship Much more might be said of it but I shall referre my Reader to the Authours in the margin And thus much shall serve for the first Question and also for the second My admonition to you is this that when you plead antiquitie or ancientnesse of custom take heed of taking mens customs for Gods commands or adhering to mens practices without the prescriptions of God That is not truly ancient which men have long practised but that is true antiquity which God hath prescribed if custom though it be never so ancient be without prescription from God it is but old errour and to be abolished And for the second viz. the Novelty of doctrin my admonition is that you would distinguish between those things which are new in respect of being and such things as are new in respect of observation things may be new to you and yet not new in themselves Take heed of rejecting any doctrine meerly under the notion of new you may so reject truth as well as errour It may be the doctrine is not new in it self though new to you Against this rock many have split themselves wilfully shutting their eyes against the discoveries of their times under the pretence of novelty The most precious truths that are have been in their generations looked upon as new there is nothing which you hold different from Poperie but in their generation when first they were revealed and manifested they have been looked upon and rejected for novelties If your spirits had lived in the times of Luther and Calvin they would have rejected all those things which they discovered under the same notion which you reject truth in these daies though indeed there was nothing which they held was new in respect of being but only new in respect of observation nay there was nothing in which Luther dissented from Popery but it was condemned in all Councels which were before that Antichristian Councel or conventicle of Trent when surely God sealed to the bill of divorce against them But I have done with the first and second Question there are many more which we shall now speak unto in their order The third is this Qu. Whether it be not a sufficient character to evidence an opinion to be erroneous the wickednes of them that maintain it Answ It is with most men that they take up their judgement of an opinion not from the precepts of God but from the practices of those men who are the Authours and receivers the maintainers and entertainers of it if they see a man to walk holily and unblameably in his life and conversation though this a man may doe and yet not be holy in heart and affection they presently conclude that all that comes from such men is truth and hereupon are ready to swallow and entertain as truth without any further debate
what ever comes from them On the contrary if they see mens practices are irregular they presently conclude their judgement is irregular too and that is a false light which carries a man into by-paths certainly say they true light would direct and steer men into paths of holinesse This is still concluded on That men of a bad life are certainly men of as ill a belief and sin in practice is a sure note of errour in judgement And there is great reason for such thoughts because if the things received were truth they would have a great influence into mens lives they would have a great command over mens practices and waies And if the light within them were not directive certainly it would be afflictive if it did not guide them it would scourge them and they could not be able to live in sinfull practices against such eminent convictions of light to the contrary and therefore they conclude such as is the practice such is the principle and that sinfull life is accompanied with as bad doctrine where men doe walk in darknesse and doe works of darknesse surely they are in darknesse there is no light in them It was the Fathers argument of Nero who was a wicked man a monster of men Certainly that is the truth which Nero persecutes And so doe we conclude certainly that is errour which these men countenance and truth which they oppose those are errours in judgement which are accompanied with such sins in life and that judgement cannot but be erroneous where the life is so enormious Thus it is with most men they take up the judgement of things by mans practices not by Gods precepts by mens walking not by Gods rules and indeed the lives and practices of men are great obstacles and stumbling blocks to the entertainment of truth if bad and as great advantages to errour if unblameable And to speak truth these are probable grounds of truth and errour but they are not infallible evidences I say they are probable grounds The end of all truth is to reform our lives to transform our hearts And the power of truth doth enable men to live holily It doth not only teach us to doe so Tit. 2.11 12. The grace of God hath appeared teaching us to deny ungodlinesse and worldly lusts But it doth inable us to doe so it is called a sanctifying truth Joh. 17.17 Sanctifie them with thy truth So that certainly it is a probable signe where men are sinfull in their lives they are erroneous in their judgements too But yet it is not an infallible evidence It 's possible to be erroneous in judgement and yet unblameable in conversation The Pharisees they were unblameable in their conversation who could charge them you may reade how he vaunts himself over the poor Publican Luk. 18.11 But yet you know he was erroneous in his judgement The like I may say of Arius of Arminius they were said to be men unblameable in their lives but yet fearfull erroneous in their judgements one denying the deity of Christ and the other denying the grace of Christ under the pretence of extending it to all they overthrow the nature of it and give it to none And are not many of the Papists also strict and unblameable in their lives as who more strict then they who look for justification and salvation by what they doe you shall have more charitable works from those who look to purchase heaven by them or those who thinke by them to perswade with God and to procure Gods favour to them I speak it not without sorrow then from those who yet have the affection of charity and only look for and are assured of their salvation by Christ alone Men doe not work so freely from ingagement as to ingage not from sense of mercy and thankefulnesse for it as to procure mercy and ingage God to them but this by the way Now to return I say some of the most devout of the Papists are strict and unblameable in their lives yet are they erroneous in their judgements so that you see it is possible to be erroneous in judgement and yet unblameable in life and conversation with men And again I say it is possible to be right in judgement and yet naught in life all convinced men are not converted men all that are sound in judgement in the main things are not holy of life their passions and corrupt and sinfull affections blinde their judgements in this or that particular act or may over-power their judgements and sway and carry them in those waies which their own light and conscience condemns them in And these are those which we call sinners against conscience against light of which sort are most of they who live in the Church of God They are men self-condemned their consciences and light within them tels them they doe wickedly and sinfully but yet their passions and corrupt affections carry them on violently in those waies of sin But now such men are right in judgement only by the power of argument the evidence of reason not by the demonstration of the spirit that light they have of truth it is but a common not a saving not a sanctifying light it is but a generall not a spirituall powerfull transforming and changing light The Toad though the whole body be poyson yet they say it hath a pearl in its head it serves thus farre for our turn it is one of the best pearls ever was found in it though men may have poysonous hearts and are of corrupt lives yet may they be for a time right in judgement in main things I say 1. For a time And 2. In main things with those two restrictions it may hold 1. For a time for it will not be long either the light will overcome sin in life or the sinfull life will darken and obscure the light God saith so 2 Thess 2.10 11. They who receive the truth and not with love of it they shall be given up to strong delusions to believe lies c. And because we know not when God may leave such men and give them up to blindenesse of minde to strong delusions and to their hearts lusts therefore is it not safe to receive knowledge or rather doctrine from their lips 2. The second restriction is in main things for a time they may be right in their judgements in main things that is in generall and common things which are of universall reception and have universall consent of which things either by education or by industry and art and diligence they have gotten and acquired the light and knowledge of God reveals no secrets to them those he reserves to impart to his friends he tels us The secrets of the Lord are with them that fear him Psal 25.14 And Christ tels his Disciples Henceforth I call you not servants but friends And upon this ground Because what ever I have heard of the Father I have made known to you Joh. 15.15 Joh. 15.15 Others have
the History of truth the historicall knowledge of things but the godly have the mysterie the mysticall conceptions of them To you it is given to know the mysteries of the kingdom of God Others have the bark and outward rine of truth Illi corticem pij medullam veritatis 1 Cor. 2. ult but the Saints have the marrow and spirit of it We have the minde of Christ 1 Cor. 2. ult Unregenerate men may have the out-side but there are secrets in truth in every truth which they know not The Apostle speaks plain The carnall man is not able to understand the things of the Spirit of God and upon this ground because they are spiritually discerned 1 Cor. 2.14 1 Cor. 2.14 he may discern of them as a man but not as a Christian he may discern of them rationally but not spiritually As there is need of a naturall eye and light to see naturall things and of a rationall understanding to conceive of rationall things So there is need of a spirituall eye and light to discern of spirituall things there is as much disproportion between spirituall and rationall things and a spirituall and rationall eye as there is between an animal or sensitive eye and a rationall eye the rationall perception of things is not so farre above sensitive as the spirituall is above the rationall perception of things I say man is not so much above a beast as a Christian above a man there is something of animality of the beast in man but there is nothing of a Christian faith and spirituall understanding of things in him faith is as much above reason as reason is above meer sense Which might have been a 3d restriction that unrenewed men or men of corrupt life they may be of right judgement for a time in many things but as men not as Christians by the light of reason not the demonstration of the spirit And therefore you see though it be a probable signe of errour when the entertainers of it are men of loose and corrupt lives yet it is not an infallible evidence for even such men may for a time be right in judgement in main things The Raven might bring good meat to Elijah though she her self was an unclean bird the bird was unclean but the meat it brought was good indeed it was but once we never read of a second time that either the Raven brought it or Elijah received it and it was when he was in the wildernesse too when we are in the wildernesse and straits we may receive bread from a Raven God may make use of a Raven to bring bread but we are to expect and receive our daily bread from better hands Indeed it 's true Non quis sed quid affertur Morton Apol. Cath. p. 2. l. 5. c. 9 Isa 8.20 we are not to look so much upon him that brings it as the meat that is brought we are not so much to look upon persons as doctrines we should rather judge of truth and errour by Rule and Scriptures then by life and practice thither God sends us Isai 8.20 To the law and to the testimonies if they speak not according to this truth it is because the light is not in them Men of corrupt life may deliver to you many excellent truths either out of evidence of reason convictions of conscience or for mercinary ends or for applause and ostentation the Apostle told us of some that preached Christ out of envie Phil. 1.15 Phil. 1.15 Certainly there is an errour of both hands we may have mens persons in too much admiration as the Apostle speaks Jude vers 16. Jude v. 16. You esteem too much of men when you will drinke in and receive an opinion because such bring it and you esteem too little of God and truth when you reject the minde of God because such reveal it it was the speech of Christ concerning the Pharisees Mat. 23.2 3. Mat. 23.2 3. They sit in Moses chair all therefore whatsoever they bid you observe that observe and doe but doe not after their works That which Christ spake concerning the Pharisees I conceive to be restrained to those times and to that subject of the Law 1. It was to be restrained to that subject of the Law they were the Interpreters and preachers of the Law Christ would have the people hear thē of it certainly he would not have them hear them upon other subjects if they had preached that Jesus was not the Christ that he was not the Messiah they were to expect a Messiah to come in visible royalty and glory to deliver them from their enemies as they understood that 110. Psalm and other places but as for Christ they knew who he was Is not Joseph his father and Mary his mother say they Joh. 6.41 and is not he the Carpenter No question this was the doctrine they preached and therefore Christ restrain'd them to the subject hear them while they preach the Law 2. Yea and it was to be restrained to the time too as yet the Mosaicall Law was not repealed those rites and Ceremonies were not yet abrogated and therefore as yet they might hear them and walk in the practice of those things but afterwards it would not be suffered they who preached this doctrine were called false teachers and the Apostle cals such deceivers seducers false teachers who preached observance of those things and told the people they were bound to be circumcised and to keep the whole Law of Moses This is certain * Veritas à quocunque dicatur à spiritu sancto est Au. truth by whomsoever spoken is of the holy Ghost We believe truth though the devil speak it but we doe not believe it because he speaks it nor doe we goe to him for the Revelation of it It was a truth which he said I know thee who thou art thou art Christ the Sonne of God but we doe not believe it because he said it but because God revealed it nor yet do we doubt of it because he published it who yet is a lyar and might perhaps speak this truth that we might the rather suspect it because a lyar said it but though he spake it yet we doe not doubt it because God hath revealed it So corrupt men may speak the truth I doe not say they ought to be speakers of the truth men of sinfull lives and practices are not to be in that office as dispencers of the Word and Sacraments but take it as I mean it may for ability in office nor for right to office I say corrupt men may speak the truth but we doe not believe it because they say it but because God reveals it nor doe we doubt of it because they publish it seeing God hath declared it Indeed I would not goe to a lyar to know the truth nor should I reject truth though it come from a lyar So I doe not goe to men of sinfull lives to know
the minde of God nor doe I reject the minde of God because such reveal it I look not to hear all truth from them The secrets of the Lord are alone with them who fear him nor shall I hear of many sincerely made known and those which are revealed I take them not as theirs but Gods and close with them not because they reveal them but because God hath revealed them I doubt not but men of corrupt hearts and lives may publish many truths though they know few as they ought the truths they publish are generall God doth impart no secrets to them they know nothing of the workings of God and the grounds of publishing them they are for pride and ostentation the end that by this work they might have their gain they walk in this way as you doe in your trade with mercenary spirits not with holy and spirituall hearts And this I thought necessary to premise and now we come to the answer of the Question viz. Whether the loosnesse and wickednesse of the maintainers of an opinion be not a sufficient discovery that the opinion maintained is an errour And I answer though often times it is a probable ground yet it is not alwaies an infallible evidence To the infallible judgement of an errour by the lives and conversations of those that maintain it we are to observe â—â—ese rules Rule 1. See what agreement there is between his judgment Rule 1 and his practice between his opinion and his walking it may be there is a contradiction between his life and his judgement his judgement speaks one thing and his life another now if so you are not able to evidence his opinion to be an errour though his life be wicked But if on the contrary you see an agreement between his practice and principles between his life and opinion between his judgement and conversation then may we conclude it to be an errour that is certainly an errour that agrees with loose and sinfull walking Rule 2. If you would judge of mens doctrino by their sinfull Rule 2 practice see what influence his opinion hath to such practices if his opinion doth necessarily or by way of consequence lead to sinfulnesse of life it is certainly an erroneous opinion for example to take men off the performance of duty to cry down the Law as a rule of obedience it is an opinion that doth necessarily lead to libertinisme and sinfulnesse of life men that will be tyed to no Rule will ere long be under no command men that neglect the practice of holinesse will quickly fall into the practice of sin they who will not doe what they should doe will quickly doe that which they should not doe Rule 3 Rule 3. If you would judge of mens doctrines by their practices then see whether this be a personall failing of one in the way or an universall aberration of all in the way It is possible for men to fail and erre in a way of truth David was in a way of truth and yet had he many grosse failings It was the usuall argument that wicked men have had against the waies of God they have taken occasion by the sins of profession to fall upon profession it self the Apostle complains that men who lived scandalously were enemies to the crosse of Christ and caused the waies of God to be blasphemed Indeed many men have fallen and fallen foully but yet their way hath not countenanced but condemned them for it their judgement had no influence into their sinfull practice the doctrine is pure and holy and good and could have no influence into a sinfull life Nor hath their failings been universall but personall though some have fallen in the way yet God hath preserved others holy and made many of them who have fallen the better for their sins you are not to be led by practice but by precept not example but rule It is possible for some persons that hold such an opinion or doctrine to fail in it but when the corruption cleaves to all that walk in the way it is a dangerous Symptoms of the way to be erroneous Rule 4 Rule 4. If you would judge of an opinion by practice of men or of a doctrine to be erroneous by the loosnesse of the maintainers then see whether that loosnesse doe arise from the errour of their judgement or from the corruption of their affections see whether it doe arise from his opinion or from his corruptions whether from the unsoundnesse of his head or the unsoundnes of his heart There are many errours in life which yet have not their rise from errour in understanding but from corruption in the affection it may be the light within them doth judge and condemn such waies and them for them but yet they are over-powred by the violence and impetuousnesse of their lusts and corruptions which carries them head-long against all the checks of conscience and gain-saying of their understanding To conclude then this Question the wickednesse and loosnesse of those who are the maintainers of an opinion is enough to evidence an opinion to be erroneous 1. If there be an agreement between his judgement and practice between his opinion and walking but not if one contradict the other 2. If his opinion have an influence into such evil practices or by way of necessary consequence carries on to such waies 3. If those practices be universall of all that walk in it not if personall and particular 4. If his sinfull life be the issue of and flow from his corrupt judgement not if it arise from a corrupt heart And in these cases it will be easie to judge that the doctrine is erroneous And this shall satisfie for answer to this Question we come to the next Question Qu. 4. Whether the strictnesse and holinesse of those who are the maintainers and entertainers the publishers and receivers of an opinion be not enough to discover the opinion or doctrine to be a truth Before I come to the Answer I must tell you that this hath been the great Episcopall argument for their Diana a Ego nunquam credam Ambrosium AugustinuÌ„ reliquâ—sque sanctos patres Episcopatum tyrannicum gerere voluisse Sar. I can never believe saith one that Ambrose and Augustine and the rest of the holy Fathers would have taken upon them the office of a Bishop if it had not been lawfull b Absit longè à piis mentibus ut veterem ecclesiae formam ut tot summae pietatis eruditionis episcopos Athanasios Augustinos Chrysostomos Basilios Nazianzaenos accusare audeant tyrannidis cuÌ„ puritanis Scul Hier. Anac l. 10. c. 23 p. 65. Farre be it from me saith another to thinke that the ancient forme of the Church and so many godly and renowned men Bishops should be thought tyrannicall or that such holy and learned men should be in such an errour And it is that is pleaded in many things that now wax old and are wearing away the
holinesse of those who have been the Reformers and Institutours of such things And certainly it is a great advantage to an errour and prejudice to a truth the holinesse and loosnesse of those who are the maintainers and entertainers of it It is that which the Heathens alleadged against Christianity in the first times of the Gospel the sins of those who had received and made profession of it which the Apostle doth so often charge upon them that they caused the crosse of Christ and the Gospel of Christ to be blasphemed by their unworthy walking And it is that which the Turks doe say against the Christians at this day * â—cce quates suâ—t qui ChristuÌ„ colunt si bona discerent boni essent Christum legunt impâ—j sunt Christum oud â—nt inebriaÌ„tur Christum sequuntur iapiunt Sâ—l â—â—â—â— Behold the servants of the crucified God certainly if their way were truth their lives would not be so sinfull Insomuch that we may well say it is a great prejudice to the truth of God the disorderly walking of them that are the professours of it and it is a great advantage to an errour in the mindes of men the sanctity and holinesse of those who walk in it men are more led by practice then by rule by example then by argument by the eye then by the Word and this is their argument See their lives and by that you may judge of their opinions But we will come to the answer of the Question Whether the holinesse of those who are the publishers and receivers of an opinion be not a sufficient discovery that the opinion is a truth Before I answer give me leave in a word to distinguish of errour of truth and of holiness 1. There are fundamentall truths and building truths and so there is fundamentall and damning errours and dangerous and defiling errours all errours are not damning but all are dangerous and defiling 2. There is an appearing holinesse and a reall holinesse and so there is a religious strictnesse and a superstitious strictnesse one commanded of God the other taken up of man Now having laid down these two distinctions we will come to the answer and I will answer the Question in four Conclusions Concl. 1 Conclus 1. The appearing holinesse of those who hold an opinion is not enough to demonstrate it a truth A man may be in a dangerous I had like to have said damning errour and yet to the view of men appearingly holy Many men have put on a form of godlinesse and shew of holinesse till they have gotten strength and power enough to back them in their opinions and then they have discovered the venome of their spirits and let loose their spirits to those corrupt waies which their erroneous understandings did lead them to Arius as they write on him who yet held that damnable opinion against the Deity of Christ that Christ was not God he was a man in all appearance humble and holy insomuch that his holinesse drew many after him and those who received the opinion they were many of them of unblameable life and conversation but yet when they had gotten power on their side they acted their venome The like I might say of Nestorius Maniche c. And Arminius of late who in his time discovered much appearing holinesse and humility yet held dangerous errouâ—s It is the subtilty of Satan and the policy of the first promoters of opinions to difference themselves as much from others in life and conversation as they doe in judgâ—mâ—nt and opinion that so their errours might get more ground and finde better entertainment with others As the Pharisees made long prayers but it was to prey upon and devour widows houses they made the practice of holinesse but the cloak of their hypocrisie and the stalking horse to compasse their own ends So many doe walk in the waies of strictnesse but to set off their own wicked errours and advantage their opinions they know that an ill life will be disadvantagious to the receiving of their opinions and therefore put on a form of godlinesse but deny the power of it that they might the better advantage the reception of their errours But though some I say doe walk in a way of holines to set off those things which they know to be errours they put on a sheeps garment to deceive yet others though they be in an errour may apprehend it for a truth and with honest affections may walk holily to adorn their profession and make their doctrine more receptible in the hearts of others So that I say first the appearing holinesse and strictnesse of the maintainers and entertainers of an opinion is not enough to discover it a truth It is certain a man may be strict in an errour and yet a libertine in a truth though no truth doth make men libertines or countenance them in it yet some errours may make men strict strict I say not a religious strictnesse but a superstitious strictnesse strict not in observing the precepts of God but the traditions and prescriptions of men as the Pharisees were and many of the poor deluded Papists are And therefore no appearing strictnesse or holinesse can evidence an opinion to be truth I say appearing for you can goe no further you cannot difference between false and true between appearing and approved holinesse you know what Christ saith of them who justified themselves before men that is that walked unblameable before men That which is highly esteemed amongst men is an abomination in the sight of God Luk. 16.15 Luk. 16.15 Concl. 2 Conclus 2. That a reall and approved holinesse is a sure note that the errour which they hold is not a damning destroying errour I say though the holines of those men that maintain an opinion be not a sure note that the opinion they maintain is a truth yet it is a certain evidence that it is not an undoing and destructive errour Christ saith That the elect shall not be deceived Mat. 24.24 Mat. 24.24 that is though they may be carried aside with some sinfull yet they shall not be drawn away with undoing errours And we have all the harmony of Scripture for that he tels us That they who doe his will shall know his doctrine Joh. 6.45 Joh. 7.17 Joh. 10.4 5 that we shall all be taught of God that we shall hear his voice and shall not follow the voice of strangers and that we have received an anointing of the holy One wherby we know all things Al which places are to be understood of necessary truths not accessory of truths that are essentiall and fundamentall not circumstantiall and it proves fully to us that God will never give up his holy ones to undoing errours That 's the second answer that holinesse is a sure note that the opinions which they hold though an errour yet it is not a damning and destroying errour Concl. 3 Conclus 3. Reall holinesse in the maintainers and
balance of the multitude but in the balance of truth the Word of God This is certain b Veritas neque à nultis neque à paucis pendet Park l. 2. p. 253. Truth doth neither depend on many nor few And therefore we are not to goe by number of votes and voices in finding out of truth but by the authorities of Scripture we are not here to goe by the pol but by the line the Word of God To the Law and to the testimonies if they speak not according to this the light is not in them most voices are not here to carry it but enquire What saith the answer of God You know if the diall be not set by the Sunne you care not what it saith So if men be not guided by the Word it 's no matter what they say though they be myriads of men that speak it Indeed we may give too little and too much to multitude 1. We give too little when the concurrent opinions and deliberate thoughts of a number of godly learned and holy men is of no weight with us when we will reject their results ignorantly wilfully without an impartiall debate and examination of them an honour that you give to the opinions I may say the errours of men of no name Certainly as you are not to submit to the judgement of any Assembly or company of the learnedst and holiest men with a blinde obedience So neither are you to reject their results and determinations with a perverse will you are to try them and be so farre from unprejudiced thoughts that you are charitably to judge that probably so many holy and learned men are not in an errour probably they are in the truth and if you thinke otherwise before triall and debate you give too little to them and it is your sin 2. We give too much to multitude and number 1. Either when we judge of an opinion to be truth because the promiscuous multitude doth adhere to it 2. Or when we blindly subscribe to an opinion for truth because many learned and holy men are the Patrons and maintainers of it 1. When we judge of an opinion to be truth because the promiscuous multitude abundance in the Church adhere to it And this is indeed the great errour men are carried away with the crowd they are not able to stand against the stream they are carried down with the multitude and the number of them in the way is the great argument that concludes them in it also Christ tells us here in the text That many shall come in his Name and say they are Christ and shall deceive many Here you are told there may be a multitude of seducers and a multitude of seduced they shall deceive many And it is the worst of arguments to prove truth by multitude It is a passage of Chrysostom * In theatris multitudo quaeratur Multitudo nota ecclesiae ac proindè veritatis noÌ„ est quia ecclesia saepe in paucis confistit deinde quia multitudo malorum impiorum major est post reâ—â—ò faâ—sa Religio majora occupavit spatia quaÌ„ vera Chry. ad pop Antioch â—om 26. The multitude can be no true Character of the truth and he gives three reasons 1. Because the Church of God doth consist in a few 2. Because the number of wicked men are the greatest 3. Because errour hath gotten more ground then truth the possessions and territories of errour doe farre exceed the bounds of truth you know there are more tares then wheat in Gods field more Goats then sheep in his fold more chaff then corn in his floor more bad fishes then good in his net if Atheisticall prophane men unbelievers proud ambitious men coverous and worldly persons hypocrites and formall professours were singled out the residue would be but few you would see ground why Christ calls his flock a little flock a small remnant and to take up the complaint of the Prophet that the number was but as the gleanings of grapes after the vintage is over but as the shaking of an Olive-tree after the fruit is gathered even one of a City two of a Tribe and to say with Christ Broad is the gate that leads to death and many there be that enter thereat but narrow and strait is the gate which leads to life and few there be which enter therein So that you see if we take up judgement of truth by the number of men in the Church that adhere to it we may be mistaken we are commanded not to follow a multitude to evil * Quae nam precor utilitas est multuÌ„ esse foenum quaÌ„ paucos lapides praeciosos non in numeri multitudine sed in virtutis probitate multitude consistit There is much drosse little gold much hay and stubble and little precious stones If there be any validity in this argument of number it is not in the weight but in the worth a Non in quantitate molis sed in qualitate virtutis Non salvat Christianum quod pontifex dicit praeceptum suum esse justum sed oâ—o tet illud examinare atque se iuxta regulaÌ„ superius dataÌ„ dirigere Ger. Laicus temerè doctoribus ecclesia credere non debeat sed coriaÌ„ doctrinas examinare praesertiuâ— cum populi aures sacerdotum cordibus sape sanctiores sim Hieronâ— Epist. not in the bulk or quantity but in the worth and quality of the persons that are the maintainers of it And yet therein we may erre also which is the second way whereby we give too much to multitude When we blindely subscribe to an opinion for truth because many learned and holy men are the Patrons and maintainers of it I have clear'd this to you at large that it is the duty of every Christian to examine not only the private opinions of private men but the sentences definitions debates of Synods and Councels and to embrace or reject them as they shall appear consonant and dissonant to the rule of truth the Word of God And the Scriptures are plain for it we are commanded to try all things 1 Thess 5.21 And not to believe every spirit 1 Joh. 4.1 and to search the Scriptures Joh. 5.39 Isa 8.20 And the Bereans were commended for the same notwithstanding the doctrine they examined was the doctrine of the Apostles Act. 17.11 And it will not be sufficient for you to say you followed the doctrines of your leaders Christ tells you If the blinde lead the blinde both shall fall into the ditch And therefore we shall give too much to a number of holy and learned men to drinke in and receive what ever they doe propound to subscribe our judgement to their positions without further debate and examination of them though the things be truths yet we erre in our way of closing with them we give blinde obedience and implicit faith to them we make men the masters of our faith which wrongs God and injureth
for an errour There is nothing which a good heart doth entertain but he entertains it under this notion to maintain it he takes it intâ— his house his heart with a purpose to maintain it wicked men receive opinions to live on them but a good heart receives an opinion that it may live on him a corrupt heart entertains an opinion that it may maintain him but an honest heart that he may maintain it A bad heart takes in an opinion as his servant which he makes to serve him els he will not own it but a good heart entertains it as his Master which shall rule all and dispose of all if it say it must have his pains his estate c. to maintain it to promote it to advance it he is not master of any thing he hath but all must go to serve it And therefore seeing it is thus you had need to look strictly what you take into your heart you had need to know what you give entertainment to seeing you must give maintaining to it also and it may cost all you have I only say thus much all thou hast is not too dear for a truth too good for a truth But there is nothing so little but is too much for an errour And therefore take heed you be not deceived And thus much shall serve for the demonstration of the false marks we shall now come to the sure marks and characters whereby truth and errour may be evidenced You have seen hitherto though some of these which have been laid down may be said to be probable signes yet none of them can be set down for conclusive evidences We are now to deal with such viz. to lay down infallible and undeceiveable evidences of divine truth And this is the first and main Character Divine truth is word-revelation Truth proceeds from God Chara. 1 and is revealed in the Word to us All Scripture saith the Apostle * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3.16 It is given by inspiration of God and in the 2 Pet. 1.21 The prophecies came not in any time by the will of man Consul Morton Apol. Cath. p. 2. l. 5. c. 9 Rom. 11.4 but holy men of God spake as they were moved by the holy Ghost The Word of God it is the râ—vealer of all divine truth if you would know what is truth your way lies clear enquire not so much what this man saith or what that For all men are lyars but search and enquire what saith the answer of God Non debâ—mus attendere quia alij ante nos sed quid Christus ante omnes dixit We are not to attend what others before us but what Christ before all hath spoken the truth is in Jesus Ephes 4.21 The Word is nothing else but a beam of that eternall Sun but a ray of divine of God-communication It is called the Word of truth nay truth it self Joh. 17.17 Sanctifie them with thy truth thy Word is truth and this makes the lest syllable in the Word to be more firm for a soul to rest on then all the protestations of men or Angels they though true yet they are not infallibly true they are not immutably true but God is and his Word is a beam of this truth a ray proceeding from this Sun and therefore saith the Prophet Isa 40 8. The grasse withereth the flower fadeth Isa 40.8 1 Pet. 1.25 Mat 5.18 but the Word of our God shall stand for ever 1 Pet. 1.25 Nay heaven and earth shall passe away before one iota one title of the Word shall fail Matth. 5.18 It is truth it is immutable it is infallible truth and divine truth is Word-revelation The Scripture is not only the revealer of divine truth but of all divine truth not that there is no more divine truth then what is revealed in the Word but that there is no more for us there is no more to be believed and obeyed then what God hath revealed in his Word It is the boundary of doctrine and the adequate measure of all divine truth Deut. 4.2 and therefore God sends us thither as to the place where we should finde all doctrine to be believed and obeyed and as to the touchstone whereby we should try all Doctrines Isa 8.20 To the Law and to the testimonies if they speak not according to this Word it is because there is no light in them And the Apostle would have you know that Word-revelation is a surer way to evidence truth then a revelation from heaven as hee tells us 2 Pet. 1.16 17 18. where having been speaking of a revelation from heaven and the clearest that ever was revealed in the transfiguration of Christ the Apostles themselves were eye-witnesses thereof and heard that voice from heaven This is my well-beloved Sonne in whom I am well pleased yet saith he vers 19. We have a more sure Word of prophecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning Word-revelation not that this is a more sure revelation then that was but that this is surer to us Word-revelation is more sure to us then a revelation from heaven God would have us to know truth by Word-revelation divine truth is Word-revelation And that is the first Character which yet for fuller and clearer conception I will branch forth into three particular maximes Max. 1 What ever the Word of God doth plainly and evidently hold forth that is infallibly truth the Word of God or God in the Word doth give out all Doctrine to be believed and obeyed and whatever the Word holds forth what ever hath a bottom and firm footing in the Word that is undoubtedly truth All is divinely true which the Word holds forth but all is not morally and practically good All is to be believed which the Word holds forth but all is not to be observed what ever is in the Word is the object of our faith but what ever is in the Word is not to be the rule of our life There are no provisoes to be laid down in point of faith all is truth and we must believe all Fides non eligit objectum faith doth not single â—ut it 's object it doth not pick and chuse but believes all which God hath spoken but there must be some provisoes in matter of practice though all to be believed yet all is not to be observed unlesse 1. It be of common equity and not of peculiar ingagement interest priviledge 2. Unlesse it be of perpetuall right and observance Vniversalis perpetui juris and not temporary and for a time only There were many things which the Word gave out to the Nation of the Jews to be observed which since Christ are as Statutes now repealed they were not of common and generall equity nor were they to be of perpetuall and everlasting observance and therefore are not to be observed by us though believed of us what ever the Word gives out is to be the object of our faith but not
glory his wisedome his power his mercy his justice c. This is the rock into which we with Moses must get if we would see the glory of God God might have advanced his justice his power out of Christ in our condemnation but he hath alone set himselfe to be advanced in his glory to all eternity in his Sonne and that which advanceth God in Christ is certainely a truth of God I come now to the fourth Fourthly That which doth really doe all this that I say which doth really advance all God in Christ is certainely a truth of God I say really there are many opinions which advance our selves not God and perhaps some which seeme to advance some of God not all of God and some which may advance all God in Christ seemingly but yet not really not truly they may seemingly advance Gods glory and yet really be destructive and opposite to the glory of God It is said of the Chymickes that they will so counterfeit gold that no touchstone can discover it though you goe to the touchstone to try it yet you shall not be able to discerne whether it be true gold or no there is no way to try it but by the fire and the fire that will purify that which is good and render it more excellent but that which is counterfeit will evaporate into ayr and smoake it is not able to abide the tryall Christians ī there are many subtle opinions many that have a great deale of Chymistry in them they are good it may be at the touch but yet are naught at the test they may passe the touch here and not be discerned but the test shall discover them the fire shall try them how ever they may passe mans judgement yet at that great burning day they shall be discovered when that which is substantiall shall alone continue and that which hath been counterfeit shall evaporate into air and smoak the Apostle seems to imply this in the 1 Cor. ◠12 13 14 15. If any man build upon this foundation gold silver precious stones wood hay stubble Every mans work shall be made manifest for the day shall declare it because it shall be revealed by fire and the fire shall try every mans work of what sort it is where the Apostle tells us that there shall be a triall though opinions and doctrines may passe the touch yet they shall not passe the test this triall shall be by fire If his work abide he shall receive reward if be burned he shall suffer losse but hee himself shall bee saved yet so as by fire Now then would you know what is truth in those many opinions which are held forth see whether they be Word-revelation see whether they 1. Advance God 2. All God 3. All God in Christ and 4. whether they doe all this really that which doth really advance all God in Christ is certainly a truth of Christ and so much for the second Character We are come to the third Character which is this Charact. 3. That which doth really advance the whole Chara. 3 work of grace in the hearts and lives of Saints that is certainly a truth of God There are three eminent discoveries of truth 1. Truth may be discovered from the seat of it 2. It may be known by the qualities of it 3. It may be discerned by the operations and workings of it By these three eminent Characters I have endeavoured to evidence truth 1. From the seat of truth * Eph. 4.21 It is in Jesus and that was our first Character Divine truth is Word-revelation 2. From the qualities of it and the second Character was one of the most mainest can be laid down viz. Truth doth really and truly advance all God in Christ 3. We are now upon the third which is to discover truth by the operations and workings of it and here I tell you That truth doth really advance the whole work of grace in the hearts and lives of Saints And when I have done this I hope there will be sufficient spoken to evidence truth from errour unto you Now for our fuller and clearer proceeding upon this wee must give you out this Character in four particulars 1. I say Truth doth advance the work of grace 2. It doth advance the whole work of grace 3. It doth advance the whole work of grace in heart and life 4. And it doth all this really We shall speak to these particulars briefly and then summe them up and speak to them all joyntly as they are comprised in the Character 1. First Truth doth advance the work of grace In the former Character I had to doe with truth as it advanced grace in God here I have to doe with it as it doth advance grace in us In the first I had to doe with it as a divine affection and disposition in God here I have to doe with it as a divine quality implanted into us the first hath respect to grace without us this second hath respect to grace within us inherent and imparted grace our holinesse and therefore I call it here the work of grace 2. Truth doth advance the whole work of grace It doth not only advance some but the whole work of grace There may be some opinions which may seem to advance some part of the worke but they carry not on the whole worke of grace in a sweet and even proportion you have many opinions which may seem to be serviceable to the advancement of some graces but not of all they may seem helpfull to some particulars but yet are not serviceable to the whole frame It is the nature of truth to serve the advancement of the whole work of grace Indeed it is true there bee some truths that have a more proper and peculiar influence upon one then upon another and may be serviceable to one more then to another grace but yet there is no truth that is disserviceable to any nay no truth but is helpfull to all Truth advanceth the whole work of grace 3. It advanceth the whole work of grace both in heart and life not but that which doth the one truly doth the other as really but because many will pretend the advancement of the work of grace in the heart when there is no such thing seen in the life therefore I put them both together and say Truth advanceth the whole work of grace both in heart and life Truth doth not onely help your comforts but they help your service not only your graces but your duties it doth not only relieve your faith but your obedience also though indeed some truths that may be more naturally and immediately serviceable to one then to the other Some truths may be said to be cordials others physick and others food some that are more proper for comfort others for purging and others for strength and enablement but though one truth may have a more proper influence into such a work then another yet you may suspect that
from being a truth which doth not all that is no good cordiall which is not physick and food too here There is nothing doth comfort but it doth nourish and purge the heart also Free grace is the best cordiall to a poor soul and is not to be given to faintings in comfort as men give strong-water to men in a swoon but it is to be given to faintings in duty many have been afraid to preach the doctrine of free grace and many afraid to hear it they think it is only to be used as a cordiall to poor fainting dejected souls But it is not only a Cordiall but it is the best physick too nothing more serviceable to the purging of our hearts 2 Cor. 7.1 Having therefore such precious promises let us cleanse our selves from all filthinesse of flesh and spirit Nay and it is the best food you can feed upon to strengthen and enable you to all duty and obedience It is not onely serviceable to faintings in comfort but faintings in duty Indeed that hath been no good help to your comfort that hath not been serviceable to your obedience also if it have relieved thy faith it hath relieved thy obedience if it have been serviceable to the work of grace in the heart it hath been helpfull to the work of obedience in thy life otherwise thou may well suspect that comfort 4. Truth doth all this really It doth really I say advance the work of grace both in heart and life it doth it not apparently onely but really not in shew onely but in truth Some opinions there are which seem to doe it but doe it not really they seem as if they would hold up grace when they are destructive to grace they cry up grace without them but never minde grace within them they are all for comfort nothing for duty all for cordials but they neglect food Certainly you may suspect that from being a truth which is not as really subservient to the work of God without you as to the work of God within you and to your duties as to your comforts Those are no right conceptione of grace which beget not awe as well as love fear as well as faith and serves obedience as well as comfort Thus having spoken a little to this Character asunder I shall now speak to it entire Truth doth really advance the whole work of grace in the hearts and lives of Saints As there is a great agreement between errour and sin not only as they are both children of the same Father but as one is serviceable and helpfull to the other Sinne in the affection hath much dependance upon errour in the understanding and a corrupt head is greatly serviceable to a corrupt heart There is such an agreement between errour and sinne that wee may safely say what ever doth tend to the advancement of sinne to the fuelling of corruption what ever affords subsidies succours contributions encouragement and strength to sinne that is doubtlesse an errour So there is a great agreement between grace and truth they have also both one Father even the Father of light and they are both serviceable one to another Truth is serviceable to grace as errour is to sinne and we may as safely say what ever it is that serves to advance the work of grace in the hearts and lives of Saints that is certainly a truth of God As we say of false comforts that they will never inable to Gods services So we may say of false notions they will never work Gods motions in us As that cannot be truth which is naturally serviceable to sin so that cannot be errour which is naturally serviceable unto holinesse Indeed the best comforts and so the most precious truths of God may be made serviceable to the advancement of sin but yet they doe not this naturally and directly but occasionally and by accident It is one thing what a truth may doe by accident or occasionally another what it doth naturally and truly The advancement of sinne is not the work of truth but it is the fruit of our own corrupt and sinfull hearts which Spider-like doe suck poyson and venome out of the choisest sweet even the best of truth and the best of comforts in which regard we say truths are more infallibly known by their revelation then by their operations but yet there may be enough in the operations of opinions to discover them truth or errour to a mans self though not to others All truth it works like it self it is holy and it works holily it is pure and it works purely it is spirituall and it works spiritually it came down from the Father of light and it carries the soul to the place whence it came In which regard we may say that the operations and workings of opinions being received and entertain'd into the heart may be good characteristicons of the truth or falshood of them if not to others to whom the workings are not so obvious yet to a mans self to whom they are apparent if we will not wilfully shut our eyes and obscure what is evident And that it may be more evident to all I will here lay down 5 or 6. speciall operations that truth hath upon the soul where it is entertain'd by which you may be able to evidence whether the opinions you have entertain'd be truth or errour 1. The first and great operation which truth hath upon the Oper. 1 soul where it is faithfully entertain'd it is this it humbles the soul Truth where it comes it hath a soul-humbling power discoveries doe humble men truth is a discovery from God to the soul it is a beam of light darted from the Father of light who if he doe but dart one beam of himself into the heart it humbles the soul and laies it in the dust before him the nearer you come to God and God to you the more you see the distance between God and you and hence it is that the greatest soul-abasements doe ever follow the greatest God and Christ-manifestations You see this plain in those three famous examples of Job of Isaiah of Agur I have heard of thee saith one of them by the hearing of the ear but now mine eye seeth thee wherefore I abhorre my self in dust and ashes Job 42.5 6. Another cries out Wee is me for I am a man undone because I am a man of unclean lips for I have seen the Lord of hosts Isa 6.5 A third hee cries out Surely I am more brutish then any man I have not the understanding of a man Prov. 30.1 2. who was yet a man of choice high and excellent revelations but he saw God and looking upon himself in opposition to him hee was humbled hee was laid in the dust before him And this is a naturall and genuine property of truth rightly entertain'd it humbles it empties a man it makes man nothing and God all None are more humble more sweet then those who are the children of the truth
themselves with the more shame and sorrow they humble themselves before God they are as little before God as bigg with men This is the nature of truth where it is entertained either it will inable you to be humble or humble you for your pride it will worke one way either it will empty of pride or empty for pride if you have swelled those swellings are breathed out in sighes the sighes of the closet doe abate the swellings of the chayre and if it work either way notwithstanding this objection this operation may be a good evidence of truth that truth doth humble those who entertaine it and so much for the first eminent operation of truth I shall be briefer in the rest The second great operation of truth is this Secondly Truth hath a heart-changing a heart-transforming power I put them both together because I would draw up all as close as I can It hath I say a heart-changing power Paul had no sooner seen that great truth Jesus was the Christ but he became another man of a wolfe he is now a lambe of a sinner a Saint of a persecutor he becomes a Preacher So the Jaylor what an eminent change did the receiving of the truth make in him he that before was so cruell and inhumane to them how gentle how tender how sweet was he now Truth makes such a change upon the soul that this worke is called a new Creation and the man upon whom it is wrought is a new creature he hath a new judgement and notions of things a new heart and affections to them a new life and conversation in them he is a man who differs as much from himselfe as before he did from another man head and heart and life and all are changed And this change is not a morall a partiall a formall change but a thorow universall and spirituall change they are sanctified by truth Joh. 17.17 And therefore I say it doth not onely change but it transformes it hath a soul-transforming power truth doth transform the soul into the nature of truth it makes the soul holy as it is holy pure as it is pure spirituall as it is spirituall it makes a man like unto it selfe Be but at the paines to peruse two places for this the first is 1 Jam. 21. where the word is called an ingraffed word which indeed changeth the stock into the nature of it selfe As you cut off the boughs and branches of a crab-stock that you may ingraff the better fruit into it so the Apostle he bids us there to lay apart all filthinesse and superfluity of naughtines which are the corrupt branches in which a corrupt stock doth abound and saith he receive with meeknes the ingraffed word which as it is able to save your souls hereafter so now to change the whole stock into its own nature the second place I would present to you is the 2 Cor. 3 18. While looking upon him as in a glasse we are changed into his own image from glory to glory truth hath this transforming power where it is entertayned such as mens notions are such are their spirits ill precepts beget ill principles corrupt doctrines corrupt hearts A mans heart carryes a conformity with his notions and principles there is a great agreement between what is entertained into the understanding and what is wrought in the heart the worke of the heart is but the births of the understanding the issue begotten upon the heart by the power of the notions in the minde never face answered face more exactly in the water then the heart answers the head where truths are of divine reception you may receive truths partially and as men onely and yet be never the better for them there may be truth in the head and a lye in the heart but if you receive truth fully and as Christians as the wax takes the impression of the seale so doth the heart of truth and principles are bred in you suitable to those notions you have truly received truth where it is entertained in truth it hath a heart-changing and a heart-transforming power It makes you like it selfe holy as it is holy pure as it is pure spirituall as it is spirituall And when men are not so one of these two must surely follow 1. Either that is not truth which you have received 2. Or else you have not received it truly either that is not a good word which is ingraffed or that good word was never yet ingraffed into you Certainely where that is ingraffed both stock and fruit are changed And so much for the second Oper. 3 A third operation that truth hath upon the soul where it is entertained It hath a sinne-subduing power truth is of a purging healing purifying and commanding nature Where truth is received in power nothing is in power besides it where it commands in the soul the soul is under no other command but truth where it is truly a Master and it is not there truly where it is not a Master there nothing rules but truth what the Apostle saith of the spirituall man I may say of truth which is a great part of him It judgeth all and is judged of none and it commandeth all and is commanded of none Truth was never there in power where lust hath power nor never had command in that soul where corruptions beare sway Indeed sin may dwell where truth doth dwell but sin doth not command where truth doth reign No man can be under the reign of truth and under the power of lust a servant to truth and a vassall to his corruptions truth hath a sin-subduing power it can pull downe strong holds cast downe high imaginations and bring into captivity every thought to the obedience of Christ 2 Cor. 10.4 5. Are you then under the authoritative power of any corruption are you under the command of any lust lusts of the understanding lusts of the heart or lusts of life Know this either that is not truth which you have entertained or you have not entertayned truth in the power of it Oper. 4 Fourthly A fourth operation that truth hath upon the soul where it is entertayned It hath a heart-quickning power as the main truth did raise us up from death and beget life in us at the first for every truth in its measure and proportion is serviceable to cherish and quicken life begotten in us Truth and life alwayes goe together truth alwayes carries life with it and life is ever the companion of truth Christ is called truth and he is called life too Joh. 14.6 I am the truth and the life hee could not bee the one if hee had not been the other Now as all light is in the body of the Sunne yet every ray every beam carries light with it So all life is in Christ who is the great truth and yet every truth is a beam from this Sunne and great truth it carries life with it it is therefore called the light of life Joh.
the will of God all the wayes of God and doe they advance all God in Christ And doe all this not seemingly but really Certainely if so they are truths of God Besides you that have entertayned and closed with any opinions tell me let conscience speake hast thou found them to be serviceable to advance the whole work of grace in thy heart and in thy life What operations have they had upon thee have they humbled thee quickned thee made thee more holy more exact in thy walking c. Indeed its true truths are more infallibly known in their esse then in their operari in thesi then in praxi in their revelation then in their operations But yet they may be discerned by their operations also because all truth workes like unto it selfe its holy and it worketh holily pure and it workes purely spiritually and it workes spirituall many who know not the simples of things as they grow that yet know them by their operations and many who know not a truth in its esse and being who yet know it in its operations and workings they know not truth as it is in Iesus but they know truth as it workes like Jesus they cannot evidence truth so fully in its being in the word as they can in its operations upon the heart many that know it better by experience then they can evidence it by arguments And you shall be able to judge of most opinions if you doe but look upon them in their operations upon the heart Certainely that which doth humble us quicken us make us more holy c. it cannot likely be an errour if an opinion hath these influences and operations upon the heart it is surely a truth And on the contrary if an opinion doth make us more proud self-conceited uncharitable lesse exact in our walking c. it is not probable to be a truth truth is holy and it works like to it self holily If a man had received a pill and he see it worke kindly upon the humours he concludes it is good and proper but if instead of working upon them and emptying the body of malignant humours it doth swell a man c. he will presently conclude it is poyson So when you have entertayned an opinion and you finde it workes kindly upon your corruptions it doth humble you purge you and is helpfull to your graces it doth quicken you and make you more holy you have some comfortable evidence that this is a truth it workes like truth But on the contrary if we finde an opinion doth swell us up with pride make us proud and censorious and uncharitable deads our hearts to duty slackens the hand to the exercise of godlines and you see this not onely the fruit but the proper effect of the opinion you may be sure that opinion is an errour Christians you are fallen into those times wherein errours doe abound as some truths are discovered so many errours are revealed you need to take heed you be not deceived especially seeing every opinion doth language it self unto you in the words of the text Loe here is Christ. And me thinks I did not need to say any more that which I have spoken might be sufficient to discover errour and to confirme you in the truth But yet in regard there are so many opinions abroad and many of those so dangerous so subtle so seductive I shall in the conclusion of this Question adde a few particulars which may serve instead of a fence to preserve you from errour and a starre to guide you in the wayes of truth And I shall branch this discourse into these two generall heads 1. Cautions 2. Directions 1. Beware of being too credulous of taking all upon trust and drinking in all you heare many men whose souls are but like to blanke paper fit for any to scroll upon or like to soft wax ready to receive what impression men will stampe in them Wee are commanded to examine to try to prove all things as I have shewed at large Non opus est virilis intelligentiae sed puerilit inscitiae therefore hath God given you the light of reason as you are men the light of grace as you are Christian men that you might prove and examine doctrines If we were to take all on trust there were no need of the understanding of men the simplicity of children would serve the turne for that Now I finde there are three great grounds why men are so apt to take opinions upon trust 1. a Qualitatem docentium non doctrinae One is because they come handed to us by the best men b Non personis fides probanda est sed potius ex fide persona Men examine more the quis then the quid the quality of the doctor more then the nature of the doctrine which is held forth if they see an opinion handed to them by holy men and learned men they presently receive it even as Gospell without any scruple or any doubt of it and thus oftentimes though they thirst after truth Quamvis evangeliuÌ„ sitiunt venenum hauriant Consul Morton Apol. Cath. p. 2. l. 5. cap. 12. p. 421. Hoc lantuÌ„ scio quod nihil scio Consul Mort. Apol Cath. p. 2. l. 5. cap. 12. Estote probait numularij siquis numâ—aus fit adulterus figuraÌ„ Caesaris non habeat nec signatus fit moneta publica reprobetur Morton yet they drinke in errour you had need to take heed of this in these dayes I have told you the best of men are but men and being men they may be deceivers though they are not willing to deceive the Apostle tells us We know but in part And this is not the least part of our knowledge to know that our knowledge is imperfect 2. A second ground men are so apt to take an opinion upon trust is because an opinion comes languaged under the most receptâ—ble termes it is conveyed to them under the highest notions perhaps it may speake the language of the Text Loe here is Christ And indeed if you looke abroad you shall scarce see any opinion that will stoop to seek its entertaynment or procure its reception upon lower termes then as the minde of Christ every opinion pretends Christs commission for its passe and will carry as bigg a saile as truth it self And though this prevaile much with men to give up their understandings and subject their hearts to such an opinion either they feare to reject it or for the very name sake they embrace it yet certainely all is not truth that goes under that name too many doe stamp Christs image upon their own coyne To discover some of those opinions to you which goe under that name you may take in these few particulars 1. Certainely that opinion which suits not with the minde of Christ though it say Loe here is Christ yet it is an errour not a truth of Christ 2. That opinion which suites not with the