first mercifull end which God hath to his people in permitting errours in the Church to sift his people 2. A second mercifull end which God hath to his own people in the permitting errours viz. to exercise and quicken our graces As God suffers corruptions in our persons to exercise and quicken us he could as easily destroy them as subdue them unbeâ— them as conquer them so he suffers errours in his Churches on purpose to exercise and quicken his own people We had need of quickning rather then God would suffer his people to be dead he suffers the Canaanites to be as thornes in their sides and rather then dead he suffers errours in the Church and if there be any life in you this will quicken this will raise it God hath on purpose permitted in all ages some errour or other on foote to exercise the graces of that generation the Fathers were famous in their times for contending against the errours of their dayes Augustine was famous in his Contests against Pelagius Athanasius in his against Arius Cyrill in his against Nestorius Gregory Nazianzen in his against Macedonius Leo in his against Eutyches Hierom in his against Jovinianus Ruffinus c. Every age hath had its poison and its antidote There was never any generation but as there were some suffering truths in it some truth that perverse generations would not close withall so there were some infecting and poisoning errours in former times the abounding errours were the errours on the left hand and God grant that the spreading errours now be not errours on the right hand The Devill hath been so long beaten at the other that now like a wily serpent he will goe and change weapons he hath long been a prince of darknesse who hath ruled in the children of disobedience and now he would become an Angel of light if possible to seduce the children of the light You have something of that insinuated in the text Deceivers shall come in Christs name and say of your opinions loc here is Christ and this is high deceit It may be God will exercise this generation with more of this kind then others because they have learn'd Christ better they have more knowledge he hath done more for this generation then any other and therefore God may exercise us more then others And this is another end God hath in permitting errours to quicken and to exercise the graces of his people And there are foure graces or gratious dispositions that God chiefely aimes at to exercise in his people by this suffering errours abroad 1. He would exercise their knowledge or rather their conscientious study and search to know the mind of God more fully God would put them on to reade more studie more converse more to search the Scriptures more to examine what is truth and that diligently Many that are too much of Gallios temper now of whom you reade when he heard of those things which Paul preached it is said he cared not for those things This is a prophane temper of spirit and is naught A man may as well reject truth as errour if a man doe not try and examine for ought he knowes he hath rejected a truth instead of errour if he doe not sit down to examine what is truth and search whether it be an errour or a truth how should he be able to close with the one or reject the other There are many that reject the opinions of these dayes for errours because they will not be troubled to search and examine them whether they be truths or no. We are commanded to try all things 2 Thess 5.21 and how should we be grounded and established in the truth or know truth from errour if we doe not search into the mind of God and learne what is his mind and will 1 Joh. 4 1. Beleeve not every spirit but try the spirits whether they be of God anno Many a truth is rejected in these dayes because many an errour is entertained You doe by opinions as you doe by Pamphlets because there be many lies abroad therefore you will not beleeve truth Certainly this is that which God preacheth to you in these times by the multitude of opinions to search what is truth to take more paines to examine and search out the mind of God It is not enough with Pilate to say what is truth and then sit still as many doe aske questions rather for discourse sake then out of desire to be satisfied but you must search the mind of God inquire diligently 2. God would now exercise your zeale of love if you have any love in you shew it to the Lord love is a zealous affection We say the fire burnes the hotter for the cold weather the colder the weather the hotter and more scorching is the fire it is per Antiperistasin so the more errours abroad the hotter will your love and zeale burne to the truth and in the truth As the bellowes blow the fire and intend it so doth this opposition intend our affections the more or love to God to truth to others 3. God doth it to exercise a dependentiall faith upon God that he would not suffer us to be carried away with errour If you have any faith you will now exercise it faith to beleeve promises he hath said we shall be taught of God he hath said he will leade us into the way of all truth c. here is faith exercised to close with promises to sue out promises and to depend on God for the performance of them Oh now the soule gets to a promise finds sweet there and some stay it the midst of his unsetlednesse now he esteemes a promise above a world 4. A fourth grace God would exercise is the grace of prayer Now will the soule goe and improve all his interest in Heaven that God would leade him into the way of all truth that he would not leave them to be carried away in any way of errour Now doth the soule ply the throne of grace indeed tells God of his pliablenesse to entertaine any truth of God truth with penury truth with prison truth with any affliction now he goes and tells him how willing he is to let in any light of God his eyes shall be broad open to receive what God shall reveale now he goes and beggs for the Fathers teaching the Spirits leading into the way of all truth professing the universall willingnesse of his spirit to close with naked truth upon any termes Such dispositions are now drawne forth which perhaps had no occasion to appeare all thy life before and there is comfort in exercise of them the soule is comforted in their actings although he cannot yet find what is the will and mind of God And this is the second mercifull end God hath to his people in the permitting and suffering errours as to sift them so to exercise them 3. A third mercifull end which God hath to his people in suffering errours and that is to
end of the discourse as it is my end in the undertaking of this discourse both you and I shall have cause to blesse God I that I undertooke it and you that you heard it We will therefore begin with the first thing propounded viz. 1. How this may stand with Gods ends to suffer many abounding errours and opinions in the Churches And 1. I shall shew you how it may stand with Gods ends to the good 2. How it may stand with Gods ends to the bad 1. It may stand with Gods mercifull ends to the good 1. To them brought in 2. To them in his purpose to call 1. To them brought in God suffers errours 1. To sift and try his own people these times are sifting times As times of calamity when misery abounds so times of division when errours abounds they are times of sifting times wherein God will try what mettle you be made of whether you be corne or chaffe whether drosse or gold whether wheate or tares He is said in Amos 9.9 to sift the Nations I will sift the house of Israel as corne is sifted in a sieve yet shall not the least graine fall upon the earth There is your comfort not a graine shall be lost who ever is true graine who ever is sound and sincere they shall never be lost God will preserve them none shall be lost Every man hath his houre of sifting one way or other he hath his houre of temptations and blessed are they which indure temptation blessed are they who hold out the triall James 1.12 A Souldiers valour and courage is not so well known in the Garrison as in the field there he is discovered So a Christian is not known till an houre of temptation comes and then he is discovered Now there are foure things which God puts us on to sift by permitting erronious opinions abroad 1. To sift our Conditions 2. Our Graces 3. Our Grounds 4. Our Ends. I shall speake only to the two first and shall take liberty to speake more largely to tâ— 1. God puts us on hereby to siâ—â— our conditions whether we are in such a condition as may fence us from seduction as may comfortably evidence to us and we may build upon it that we shall not be led away Indeed we cannot be in such a condition here but we may be led aside with some errours we are not perfect in grace nor are we perfect in knowledge here the Apostle tells us we know but in part but we may be and Gods people are in such a condition that they shall never be led away with destroying errours God will preserve them from them he hath promised that his elect shall not be deceived that is in destroying undoing errours this they shall not be Joh. 10.4.5 they shall not heare the voice of a stranger And this now puts us upon the search whether we are in such a condition as thereby we may be perswaded we shall be fenced from undoing errours that such errours shall never prevaile over us Now there are 6. Conditions to which God hath promised direction in truth and preservation from undoing errours and the soule is put on to search whether he be in those conditions 1. Whether we are in covenant with God he promiseth to teach all such Jer. 31.34 He will teach all such 2. Whether we be the children of God there is a promise to that Isa 54.13 And all thy children shall be taught of God So Joh. 6.45 3. Whether we are the friends of God Joh. 15.15 there is a promise to that henceforth I call you no more servants but friends for whatever I have heard of the Father I have made knowne unto you And the secrets of the Lord are with them that feare him as the Psalmist saith 4. Whether we have the Spirit of Christ there is a promise to that Joh. 16.13 He shall leade you into all truth And you have an unction whereby ye know all things by which is meant the Spirit 1 Joh. 2.20 5. Whether we walke humbly and obediently to every truth revealed whether we doe answer Gods ends in truths already made known Psal 25.9 The humble he will teach the meeke he will guide in judgement And Phil. 3.15 16. As many as be perfect let them be thus minded and if any be any otherwise minded God shall reveale it in his due time Neverthelesse whereto we have already attained let us walke by the same rule let us mind the same thing 6. Whether we have received the truth with love of it 2 Thess 2.10 11. Because they received not the truth with love of the truth therefore will God give them up to strong delusions to beleeve lies These are the conditions in the persons whom God will preserve from undoing errours And now this puts us upon the sifting of our selvs and of our conditions Ah saith the soule there are many errours abroad in the world if the Lord fence not my heart against them if I should receive them I am undone but what assurance have I that I shall not be led aside I see others who are men of greater parts of greater appearing graces led aside and what assurance have I that I shall not be carried away Am I in Covenant with God am I one of his children one of his friends have I the Spirit of Christ doe I walk humbly and obediently to every truth revealed have I received former truths with love of them if it be not so I have no assurance to be preserved from seducing errours And thus it puts the soule upon search of his condition And that is the first God suffers errours to sift his people first to put them upon search of their conditions 2. God permits it to sift our graces and this will try you to the back There are 5. Graces God doth now sift in his people 1. Their Knowledge here God tries yâ—â—r knowledge how you have thriven under meanes what knowledge you have to discerne betweene errour and truth light and darknesse God expects after all the meanes you have had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2. â— that you should not still be children but men in knowledge and that you should be able to discerne betweene light and darknesse As we reade of a full assurance of faith so we reade of a full assurance of knowledge some that are weake in knowledge some stronger God doth by these try what your knowledge is under all the light you haue injoyed 2. God doth now try your Love whether or no you will adhere to his truth whether you will hold close to him and not suffer your selves to be rent away and carried away with every wind of doctrine God expects that we should be rooted and grounded in love Ephes 3. And now he would try your love your love to God your love to Christ your love to truth men that have not received the truth with the love of it that have entertained it into their
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
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
foundation in Scripture Cum habeamus omnium exactissimam perfectissimam regulam ex divinarum Scripturarum assertione â—ro vos omnes ut relinquatis quid huic quid illi videatur de bis a Scripturis haec oâ—n a in quirite Chrys Nihil sinè nihilixira nihil praeter nihil ultra divinam Scripturam admittendum est Consul MortoÌ„ p. 2. l. 3. cap. 25. every heretick will alledge Scriptures but the Scripture will not patronize errours you may cast them upon Scripture but the Scripture will not father these unlawfull births of your owne which are begotten between ignorance and corrupt affections The Scripture it self is a pure fountain without mud an infallible rule without errour or deceit and nothing else is 6 Prop. That which is the rule whereby opinions are to be tryed is to be a just exact measure capable of no addition nor no detraction neither of lengthning nor of lessening But that is only proper to the Word of God Mens judgements of things are capable of addition they are not so full to which nothing more can be or ought to be added nor are they so perfect from which nothing can be taken away Never were the results of men so full that there was place for no addition nor so perfect that they had not after cause to retract in some thing But now the Scripture is such a Rule which is exact compleat and perfect and this is largely handled by our Divines against the Papists in opposition to their supply of unwritten traditions they are able to make the man of God perfect there needs no traditions of men there is a sufficiency a perfection in Scripture Nay and they are not onely compleat perfect but intire in this perfection to which nothing must be added nor from which nothing must be substracted and taken away as you see it Deut. 4.2 Yee shall not add to the Word which I command you nor shall ye diminish ought fâ—â—m it so the 12. Deut. 32. and Deut. 5.32 Yee shall doe whatever the Lord hath commanded you shall not turne aside to the right hand or to the left Neque pastor neque concilium imo neque Argelus in â—ebus fidei recipiendus est non dico solum conâ—ra scripturas sed etiam obsque scripturis vel praeter scripturas Bil. Con. Apol. p. 2. p. 266. Diabolicum est extra divinarum Scripturarum authoritatem aliquid divinum putare Theoph. Gal. 1.8 If an Angell from Heaven should preach another Gospell let him be accursed And Rev. 22.18 19. which shuts up not onely Johns Prophecy but the whole â—anon of Scripture If any man shall add to this prophecy God shall add to him the plagues that are written in this book and if any man shal take away from the words of this book God shall take away his part out of the book of life and holy City c. and therefore the Scriptures being so exact a rule so compleat and entirely perfect capable of no addition nor diminution it must needs follow that the Scripture is the alone rule whereby we are to try opinions that lapis lydius or touch-stone whereby we are to prove all the doctrines of men And so much for the first Argument Arg. 2. That which is to be our Judge after death is surely to be our Rule in life this is plain if we are to be judged by it surely we are to be ruled by it if it must be our Judge hereafter then our Law here But the Scripture shall be our Judge after death Joh. 12.48 He that rejecteth me and receiveth not my Word hath one that judgeth him Mort. Ap. C at p. 2 l. 1. c. 48 53 c. Cons Park de polit eccl l 2. c. 2. p. 148 149. Non aliter impios haereticos perfrictae frontis possâ—mus convincere nisisacros habeamus codices ex quibus clara veritas elucescit Mort. def Apo l. p 1 c. 9. See Reynolds conf p. 97. Cons Park l. 2. c. 2. p. 130. the Word which I have spoken the same shall judge him in the last day So 2 Thess 1.8 He shall come in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ Rom. 2.16 He shall judge men according to my Gospel Arg. 3. That which is the touch-stone to discover truth and to manifest errour is certainly the rule to trie opinions But the Scripture is the touch-stone to discover truth and to manifest errour therefore For the truth of this minor proposition that the Scripture is the touch-stone it is easily made good thus That whereon all truths are founded and by which all truths are confirmed and wherein all errours are convinced and condemned is surely the touch-stone whereby all opinions are to be tryed But in the Scripture are all truths founded and by it are all truths confirmed errours convinced and condemned Ergo. Arg. 4. That unto which God himself doth demit us and send us to try opinions that surely is the rule to try opinions But to the Scripture doth God demit and send us for the tryall of opinions for the finding out of truth from errour and discovering errour from truth therefore surely this is the rule Now that God doth demit and send us thither for the tryall of opinions and for the discovery of truth from errour you shall see 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 When the Question was to be resolved against the Sadduces concerning this point of the resurrection Christ doth reduce them to the Scripture and tels them if they had searched and enquired there they would have been convinced of their errour Consul Whitak cont 1. q 5 cap. 13. Matth. 22.29 Jesus said unto them Ye erre not knowing the Scriptures nor the power of God So when he would prove to the Jews that he was the Messiah for proof of that he reduceth them to the Scriptures Joh. 5.39 Search the Scriptures for in them ye thinke ye have eternall life and they are they which testifie of me It should be our enquiry in all our opinions what saith the answer of God men say this others say that but what saith the answer of God a De câ—â—lo quaeâ—â—ndâ—â— est judex sed quid pâ—â—sanuâ— ad coe um cum habeâ—mâ—â— hiâ— in Evangelio â—estamentum The Judge is to be sought from heaven but what need we knock at heaven when we have his Word his minde in Scriptures b Coelestis judex non â—u nubibuâ— sed ex Scripturis quaerendus You are not to seek the heavenly Judge from the clouds but from the Scriptures In terâ—â—inamlis controversiiâ— Theologicis sacrae diviâ—â—que Scripturae solummodo relinquatur locus So then that unto which God doth demit us and that wherewith we are to consult in all controversies of faith of
doctrine or worship that certainly is the rule But to the Word doth God demit us and with the Word we are to consult in all controversies of faith we I say not only private men but Synods Councels and therefore certainly this is the rule whereby opinions ought to be tried c. I will but adde one Argument more Arg. 5. That which is the supreme Judge of controversies and opinions is sure the rule by which we are to try opinions * Davenâ— de jud nor 65. p. Vid. Whit. cont 1. q 5. cap. 8. per â—otum But the Scripture is the supreme Judge of controversies 1. It is full of wisdome and able to judge It is called the Word of wisdome 2. It is full of truth infallibly true It is called the Word of truth 3. It is full of power it is the authority of heaven thus saith the Lord and this authority Mencâ—â—h all disputes this puts an end to all controversies 4. It is the great Law-giver that which gives out all truths to be believed and all commands to be obeyed It hath alone supreme authority to constitute doctrine of faith and worship and therefore supreme authority of determining interpreting and resolving doubts which arise from them nay and God was infinitely wise to fore-see all errours and all doubts that might arise or that should arise and hath furnished the Scriptures with sufficiency to determine to convince to condemn appearing errours Consul Whitak cont 1 q. 5. c. 8. arg 10 1â— c. Quasi nos manâ—averimus taÌ„tâ— ante Prophetis Apostolis ut in libris suis nullâ— testimonia ponereâ—t quibus pars Donati ecclesia Christi esse doceatur Reynolds Confer c. 8 div 1. p. 461 462. It is one reason why our Divines say that no man nor coetus mortalium no company of men Synods Councels that can be supreme Judges of opinions because they are not able to fore-see what errours and doubts may arise yea and even out of their own determinations they determin of things only pro re natâ those doubts and controversies which doe arise in their time but cannot fore-see what may arise afterward but now God he fore-sees all he knew all that would arise and did furnish the Scriptures with sufficiency to determine of all doubts and to resolve of all truths necessary for our salvation I remember a passage to this purpose which learned Reynolds doth produce out of Augustine in his conference with Hart it is this St Augustine making mention how the Donatists hated him for preaching of the truth and confuting their heresie as though saith he we had commanded the Prophets and Apostles who were so long before us that they in their books should set down no testimonies whereby the Donatists might be proved to be the Church of Christ 5. It is that at which we are to enquire and with which we are to * Vbicunque locus ad disputandum constitutus fuerit saciaâ—â—s codices Canonicos praesto esse si quae proferâ—â— possunt ex utraque parte documentâ— post positis caeteâ—is â—â—mâ—â—â—tâ—â— ad inquisitâ—â—â—â— terminum perducamus Aâ—gust consult in all doctrines of faith and worship and not only we but Councels Synods they are to goe to the Word and to the testimonies and their judgment no further valid then as it is founded upon the sure foundation the Word of God And therefore it must needs be the supreme Judge Au â—â—antur deâ—â—eâ—io chartae nostrae proceâ—a in mediuâ— coâ—ex Dei audi Christum dicentem â—uâ—i veritatem â—oquenteâ— Aâ—g and by consequent the only rule whereat we are to enquire in all points of faith and worship Abundance more might be said of this point It is the great controversie which our great Champions have combated with the Papists in and the great truth which they held out in their generations Whitaker Reynolds Davenant in whom you may see more at large And it was not new to them it hath been the constant tenent of all the learned in all ages of the Church a Nolo argumento credas nostrae disputationi Scripturas interrogemus Apostolos interrogemus Prophetas interrogemus Christum interrogemus Amb. Doe not believe the argument and our dispute but let us search the Scriptures enquire of the Apostles aske of the Prophets enquire of Christ let them determine b Non adeo perdite confidens sum ut aufim aliquid affirmare quod sacrae Scriptura silentio praeterit Ego in sola divina Scriptura acquiesco Theod. Theod. I am not so desperately confident that I dare affirm any thing which the holy Scriptures have passed with silence I rest onely in the Word of God It is a devillish spirit to thinke any thing divine which is out of the authority of Scripture We will now come having setled the truth upon the Scripture to answer some Objections one or two only Object 1. That which doth receive divers senses and interpretations cannot be the rule whereby we should judge of opinions but the Scripture doth receive divers senses yea and it self is not able to tell which is the right and therefore it is not the supreme Rule and judge of opinions Answ * Scriptura non varios incertos sensus recipit Ex conditione rei affirmatae aut ex intentione affirmantis sed ex inscitia aut pertinacia detorquentis Daven The divers senses the Scripture receives is not from the minde of the Inditer but from the ignorance of the enquirers nor from the things affirmed but from the darknesse or perversenesse of the searchers I say it is not because the Spirit of God did give the Word ambiguously and doubtfully nor because the things affirmed are dark and doubtfull Consul Whitak Contr. 1. q. 5 c. 7. but because we are ignorant or slothfull or else perverse and wilfull Because the Rule may be bended the Scriptures wrested shall we therefore deny them to be a Rule to be the Scriptures some pervert the Scriptures saith Peter 2 Pet. 3.16 to their owne destruction and yet we know they are the word of life to Salvation The divers senses of Scripture do arise either from our ignorance or our perversenes or our corrupt affections oâ— our sloth that we doe not enquire and search we doe not compare Scripture with Scripture but it doth not arise from the minde and intention of the spirit nor from the nature of the things that are affirmed in it The ambiguity of Scripture * Non infringit judiciariam Scripturae authoritatem sed ostendit necessitatem spiâ—â—tus ilâ—inâ—ntis Daâ— Dicimus verbuÌ„ Dei non â—â—â—ilâ—ere judiciariaÌ„ authoritateÌ„ quia hoâ—â—â—â—nes ineâ—â—o re demeâ—si non sâ—mper inteâ—â—igâ—nt contrasâ—â— judicatum ess◠〈…〉 NoÌ„ liquidâ— percipiunt 〈◊〉 se daâ—â—â—tos â—â—encsententia verbidivâ—â—ni doâ—â—ec câ—ram Christo judice in novissimore statâ—â—niur aperâ—o libro câ—â—â—â—â—â—ertur Daâ—â—â—â—â— It doth not infringe the authority of the
you study if you examine and be faithfull in your scrutiny God will reveal them to you also at least so much as is for your comfort and chearfull walking in the waies of God Fourthly I told you that accessory truths were either such as were evident and clear or such as were doubtfull and obscure The Question needs not to be asked of the first of these for those that are evident and clear of themselves every Christian may judge of But the Question will be of obscure and doubtfull truths * See Mast Reynolds on the 110 Psa p. 273 274. Of those which are doubtfull some are obscure respectu objecti rejectu subjecti Some are obscure in themselves and some are obscure not in themselves but to us If the Question be of such as are obscure in themselves who shall judge of Gods minde in them I say there are some truths which are beyond the fathom of the tallest understanding there are certain Abysses and depths that no man is able to sound no finite understanding can determine See Reynolds conf with Hart. p. 96 97 98. here we must fall down and adore fall down and admire the doctrine of the Trinity and of the Vnity of divine essence in the Trinity of persons the doctrine of the incarnation of Christ the hypostaticall Vnion of natures in one Person the doctrine of Predestination of the Jews rejection which was a depth to the Apostle himself over which he cries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11.33 34. Oh the depth of the riches both of the wisdome and knowledge of God how unsearchable are his judgements and his waies past finding out for who hath known the minde of the Lord or who hath been his Councellour In other truths such as were necessary the Apostle when he makes the same Query he gives this answer But we have the minde of Christ as you may see in 1 Cor. 2.16 Who hath known the minde of the Lord that he may instruct him or who hath been his Counsellour We have here the same Query but not the same answer he answers this Query We have the minde of Christ which is to be understood in things necessary In the other you see he makes the Question and leaves it without answer only cries out Oh the depth of the wisdome So that if the Question be of Doctrines in themselves obscure It is beyond man to fathom faith is our best understanding admiring and adoring our best knowledge But now if the Question be of such truths that are not obscure in themselves but obscure to us not to all but to some which are therefore obscure by reason of the imperfection of our knowledge c. It is the office of the Ministers of the Gospel to preach them and reveal them of Synods and Councels to declare them and of every Christian to study them to examine to search them out There are four waies that we are to goe in the finding out of truths doubtfull 1. Look into the harmony of Scripture see what the agreement what the concord of the Word of God will doe to help thee Consul Whitak cont 1 q 5. c. â— ubi de mediis inveniendi verum Scripturarum sensum Scripturae Scripturis conferendae fi quid in Scripturis recte intell gere volumus See â—eynolds c. 2. divis 2. p. 95 96. Faâ—eamur ergo necessâ— est justificationis nomen variè sumi nisi velimus exisâ—mare Apostolos à se dissentire pugnantia enunciare apud Jacobum ergo justificari idem valet quod justum declarari ac demonstrari apud Paulum verò justificari idem est quod à peccatis omnibus absolvi justumque apud Deum reputari Whitak loco citat many things seem to be truths if you look on one text alone that yet if you did but look upon the harmony of the Word would thereby be discovered to be errours For example St James saith Chap. 2. ver 21. Abraham was justified by works now if you look no further it holds forth this that we are justified by works for as the father of the faithfull was justified so all the children all believers must be justified and is this a truth then Certainly no. Why but how shall we know it we must compare Scripture with Scripture as for example in this point compare this place of James with Rom. 4.2 3. If Abraham were justified by works he had then somewhat whereof to glory for what saith the Scripture Abraham believed God and it was accounted unto him for righteousnesse and therefore the one speaks of justification before men the other of justification before God the one of justification properly the other of declarative justification Study the harmony of Scripture see how one Scripture agrees with another and how this doctrine agrees with all Rom. 12 6 Analogia fidei nihil aliud est quam constans perpetua sententia Scripturae in apertis minimâ— obscuris locis quales sunt Articuli fidei in symbolo quaesque continentur in oratione dominica in decalogo c. Consul Whitak loc citat 2. Look upon the Analogie of faith whatsoever doctrine either directly or by way of immediate consequence opposeth the Analogie of faith is to be rejected as contrary to the platform of wholsome words that 's another way to finde out truth in doubtfull cases See the Analogie of faith look over your Creed the Lords prayer crooked things are discerned by bringing them to straight c. Many Doctrins would be found erroneous if they were but brought to the Analogie of faith That doctrine of Transubstantiation or rather monster of opinions which they would seem to build on Scripture This is my Body if it were but brought to the Analogie of faith you shall see at once it overthrows four severall Articles 1. The incarnation of Christ 2. His ascension 3. His sitting at the right-hand of God 4. His comming to Judgement for if Christs body be so often made of a peece of bread and in so many places at one time how can all this be The Doctrine of Christs kingdom and visible glory before the day of Judgement it seems to contradict another part of it he is gone to heaven sits at the right-hand of God and from thence he shall come to judge the quick and the dead So that nothing is between his sitting in heaven and his comming to judgement Alsted and therefore those that most rationally hold it doe say this Kingdom shall be in tempore judicij the time of judgement the Jews conversion and the fulness of the Gentiles are to be the morning of it 3. Look upon the concordant confessions of the Churches of Christ in all ages here is another way and certainly it doth afford a great deal of light and help in points and cases doubtfull this is not to submit my judgement and faith unto any authority of man but to goe to them who excell to be helpers
entertainers of an opinion it is a probable signe that the opinion is truth Indeed God doth not honour wicked men or men of corrupt hearts with the first discoveries of truth what they have they have from others A man may well suspect that opinion which a corrupt heart is the revealer of God reveals his hidden things to his hidden ones The secrets of the Lord are with them that fear him and the humble he will teach and guide in all truth as he tels us Psal 25.14 Psa 25.14 Other men have no promise of Gods making known his minde unto them nor are they under any condition for God to doe it But now the godly they are under a promise he hath said He will lead us into the way of all truth he hath told us we shall be taught of God and we are under the condition of such revelation for we are in Covenant with him and that 's one condition Jer. 31.33 Jer. 31.33 34. Isa 54.13 Joh. 15.15 Hos 6.3 34. We are his children that 's another Isa 54.13 We are his friends Joh. 15.15 We are such as seek him Hos 6.3 Then shall we know if we follow on to know he will reveal his minde to them that seek him And being under these gracious conditions we may expect that God should reveal his minde and truth to us So that is the third Answer Reall holinesse in the publishers and receivers of an opinion is a probable signe that the opinion is a truth I would not give too much to holinesse in this kinde for I am not to be led by any mans practice but Gods precepts but this I would say in doubtfull cases where there is not a clear rule in the Word though I would not submit my judgement nor give up my understanding to the opinion of any yet holinesse should prevail much with my affections and I should conclude it is either a truth or certainly it is no dangerous errour that these hold And if I should see two contrary opinions held by godly and holy men I would not goe about to dispute and debate which of them are most holy nor can I conclude that both are truths But this I would conclude that certainly neither of them are dangerous errours both of them are but circumstantiall truths This is a maxime God is never wanting to his Church and people in necessary truths nor doth he leave them to undoing errours And that 's the third Answer That reall holinesse is a probable signe the opinion such hold forth is a truth Conclus 4. Though a reall holinesse be a probable signe Concl. 4 that the opinion is a truth yet it is not an infallible evidence 1. The best men are but men and therefore not infallible not unerring what Whitaker said of the ancient Bishops a Etiam illi Episcopi qui martyres fuerunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 passi sunt Whit. cont 4. so I may say of all even the best of men they have their failings they have need of some grains of allowance Another speaking of the Fathers saith b Sancti quidem fuerunt sed tamen homi nei affectus suos habuerunt They were holy men but yet were but men and had humane affections and humane frailties Origen Tertullian Cyprian they were holy men c At qui isti in errores multos inciderunt but they fell into many errours d Qui verò pertinaciter eorum sententias desenderiit haeretici habiti sunt Tertullianistae Origenistae appellati Reynold cens Apoc. praelect 4. Jude v 16. And those who took them up and maintained them were called heretikes Tertullianists and Origenists The best men are but men and imperfect in knowledge the Apostle tels us we know but in part we have many corruptions which are too apt to byas us and lead us aside The best men the most godly may be led aside 1. Either from weaknesse of judgement for we know but in part 2. Or from partiality of affections 3. Or from over-weening the maintainers of an opinion It is a dangerous thing for us to have mens persons in admiration men are apt to take things upon trust from honest men 4. Or from the benigne and fair aspects which an opinion may carry thus the affections sometime work upon the understanding and gain the understanding not by demonstration but by allurement this is to bribe us and inveagle our judgements into an opinion not to reason and perswade us Certainly the lesse the understanding hath to deal with the affections and the affections with the understanding in the finding out truth and errour as I said before the safer and clearer is your way 5. Or from over-credulousnesse Or 6. From fear of denying a truth all which I spake to at large in the fore-going Discourse Certainly the best men may be led aside as men they are incident to errour as corruption in them inclinable Nay the Apostle tels us Rom. 16.18 By good words and fair speeches they deceive the hearts of the simple Ro. 16 1◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the hearts of them not evil as the word is As many followed Absolom in the simplicity of their hearts So there are many who may follow an errour not out of corrupt affections for by-ends or for advantage but even out of the simplicity of their hearts Men may have corrupt hearts in a truth and honest hearts in an errour that is honest ends and honest aims And so much for the fourth answer Though reall holinesse in the maintainers be a probable signe yet it is not an infallible evidence of the truth of an opinion And so much for the fourth Question we now come to the fift Qu. 5. Whether this be not sufficient to evidence an opinion to be true that it is held up and maintained by learned men and on the contrary to discover it an errour that it is maintained by illiterate and unlearned men It hath been the great argument the Papists have had all must needs be truth which such learned Doctours have held and again that must needs be an errour which is upheld and maintained by a sort of unlearn'd and illiterate men and we have had the same note sung to us Cons Park Polit. Eccl. l. 2. c. 20. c. And there are some places of Scripture which seem to favour it that the want of learning is a great cause that men run into many errours as you see 2 Pet. 3 16. where the Apostle speaking of Pauls Epistles he tels us That there are some things hard to be understood which they that are unlearned and unstable doe wrest as they doe also other Scriptures unto their own destruction By which the Apostle seems to inferre that the want of learning is the cause that many doe run into errour And yet if this place be conferr'd with other places it will appear not to make so much for that purpose but on the contrary
those who have been judged to be unlearn'd have been in the truth and those who were the learned men of that age were in the errour In the times of Christ and his Apostles the Scribes and Pharisees and the learned Doctours of the Law they were in the errour as you know the Apostle asketh us in the 1 Cor. 1.20 1 Cor. 1.20 Where is the wise where is the Scribe where is the disputer of this world hath not God made foolish the wisdome of the world So in the 1 Cor. 6.7 8. 1 Cor 6.7 8. We speak the wisdome of God in a mystery which none of the Princes of this world knew speaking of the great Doctours of the Jews for had they known it they would not have crucified the Lord of glory So that if you look into those times the learned men were in an errour and on the contrary those who were judged unlearned though they were truly learned in the wisdom of God they were in the truth as you know And indeed in all ages of the Church as it hath been a great advantage unto errour the learning of those who have maintained it so it hath been a great obstacle and prejudice to the truth the unlearnednesse of the maintainers You see in the times of the Gospel it was that which they opposed against Christ Which of the Doctours believe in him And it was that which they had against the Apostles it 's said Act. 4.13 when they saw the boldnesse of Peter and John and perceived that they were unlearned they marvelled Nay they objected this against Christ himself who was the wisdom of the Father and whose humane nature was filled with all the wisdom of God For in him dwelt all the fulnesse of knowledge nay Col. 1.19 all the treasures of wisdom and knowledge as the Apostle Col. 2.3 Col. 2.3 Yet they said of him when they heard him to teach Joh. 7.15 Joh. 7.15 How knoweth this man letters having never learned They saw he was not brought up as others were in the Schools of the Prophets it might be he worked at his fathers trade till the time that he began his Ministery which was not till he was baptized about the 30th year of his age and they thought seeing he was never taught by man therefore he knew no letters they were ignorant that he had an invisible Tutour the Spirit of God as the Prophet tels us Isa 61.1 Isa 61.1 Isa 42.1 2 3. Isa 42.1 2 3. Isa 50.4 Isa 50.4 The Lord God hath given me the tongue of the learned that I should know how to speak But ignorant they were that he was the wisdom of God and all the treasures of wisdom and knowledge were hid in him they were in him God hath filled the humane nature with all these treasures but they were hid in him as the Apostle saith they were vailed and their eyes could not behold them as you see by them in this place So that you see as it hath been a great advantage to errour so hath it been a great prejudice to truth the learning or want of learning in the maintainers of it And I conceive the ground is this because most men of the world they are led by an implicit faith and believe as others doe and they are great admirers of learning and therefore give up their faith to those whom they apprehend to be learned men and walk by their light submit to their knowledge believe as they believe and there they rest without troubling of themselves any further Tutum est peccare authoribus istis Sic And one would think this a great deal of wisdom As one said of great persons so they say and in naturall wisdom it seems safe * Errare cum doctoribus istis to erre with such learned men why will men say if they know not what is the truth who should How can such poor men as we be able to judge of things so well as those who are the Doctors and Rabbies of the Church And so I finde most men ready to resolve their faith into the opinion of others and give up their judgements to those whom they doe apprehend to be learned they thinke that such must needs be in the truth but for others they apprehend them weak and illiterate and therefore doubtles they are in an errour Now to answer this Question which is of some weight that we may more distinctly proceed and more clearly come to the resolution of it I will in the first place give you the divers acceptations of learning in Scripture and tell you how it may be taken 1. Sometimes I finde it taken in a good sense sometimes in a bad It is taken for truth The knowledge of him who is truth it self Ephes 5.20 Eph. 5.20 And once we read it is taken for errour or erroneous doctrine Rev. 2.24 Rev. 2.24 where St John speaks of the doctrine of Jezabel who had taught that men might eat things sacrificed to Idols and commit fornication without sin as many as have not this doctrine or this learning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the words may be read As many as have not this learning that is this errour or as many as are not carried away with this erroneous doctrine they are all the same But 2. Sometimes we read that learning is taken Divinely Humanely We begin with the first 1. Sometime learning is taken humanely and so sometimes Strictly Largely 1. Strictly and that 1. Either for the knowledge of tongues and so I conceive it is taken 1 Cor. 14.16 1 Cor. 14.16 where the Apostle speaking of the knowledge of tongues which was a miraculous gift and accompanied the first times of the Gospel first given to the Apostles that the Apostles might be able to speak to all men in their own languages as you see in Act. 2. beg Act. 2. beg yet continued for certain time in the Church as you see it there 1 Cor. 14. this the Apostle cals learning and saith when the Church is met together and all speak with tongues and there come in those that are unlearned or unbelievers will they not say that you are madd Where by unlearned in that place he means such as have not the knowledge of tongues and therefore understood not what they spake which I call humane knowledge though at this time divinely given 2. Sometimes learning is taken for the knowledge of Arts and Sciences Act. 7.22 Act. 7 22. And Moses was learned in all the learning of the Egyptians and was mighty in words and deeds And in this sense it is probable they spake when they said the Disciples were unlearned Act. 4.13 Act. 7.13 that is they are not skild in the knowledge of the Arts and Sciences nor were they brought up in the Schools of the Prophets and so instructed as they were 2. Learning is taken largely for the improvement in all kindes
learned men were faithfull to their light and would not be byassed or corrupted for a world then one would thinke it some wisdom to resigne up our judgement to such and be of their opinion but first it is not a competent judge Christ tels us there is a learning from which truths are concealed and hid he blessed his Father Who hid these things from the wise and learned and revealed them to babes And secondly learned men are not uninterested men they have corruptions in them and this doth bias them often times to the maintaining of errour and opposing truth and therefore dangerous Nay though there be grace as well as learning yet they are subject to passions they have corruptions in them and how farre those may work in the delivering of truth or opposing errour how farre their fears and hopes their pride may work you know not And therefore though they were learned and holy men yet you are not to resign up your faith and judgements to their opinions 1 Thess 5.21 1 Joh. 1.4 but are to trie all things and prove the spirits whether they be of God or no. And thus much shall serve for the answer to the fifth Question one more and we will conclude the false marks the sixt Question then is this Qu. 6. Whether this be sufficient to discover an opinion erroneous or declare it to be a truth the multitude or the paucity of them who are the divulgers and maintainers of it It is you know the great Argument the Papists have and therefore they set it down as one note of the true Church the multitude of professours And though it was opposed against the Papists yet was it an Episcopall argument against the reformed Churches * Mos totius orbis omniuÌ„ teraporum ecclesiarum potior esse debet eo qui est exigui populi parvi temporis Sarar Cons Park de polit eccles l. 2 c. 35 p. 297. 298. etiam l 2 c 6 7. That which hath been the custom of the whole world and of all times of the Churches ought to be more desirable then such a discipline which is maintained by a few and is but of late standing Again It is most just and equall that seeing the number of the reformed are but few they should yeeld unto the other who are many yea and many of them in authority and office in Church and Common-wealth Another speaks yet plainer a AbsurduÌ„ est Deum velle inspirare unum potius quaÌ„ multos Sutâ—l It is absurd to thinke that God should inspire one man rather then many by which expressions of theirs it may seem too evident that though they opposed this argument of the Papists and b In rebus fidem concerneÌ„tibus judicium unius private hominis praeferenaum est Papae toti Concilio si ille moveatur meltoribus rationibus authoritatibus N V. Testam D. White citing Panormitan against the Papists held it forth to be of no weight when they were to deal with them because the Papists might glory most in multitude yet they esteemed it of some weight against the reformed Churches they being farr lesse in number then they were It shews a cause to be weak when they have recourse to such poor weapons and that surely there is not much to maintain it when such arguments as are taken from number and multitude are made use of But to come to the answer of the Question which I conceive will not require much pains The Question is Whether this be sufficient to discover an opinion erroneous or to declare it to be a truth the multitude or paucity of them who are the divulgers and maintainers of it I shall answer this in brief 1. If by multitude be meant the greater number of mankinde then it is a certain evidence of errour The greatest number of mankinde lies in darknesse and errour as St John saith 1 Joh. 5.19 1 Joh. 5.19 The whole world lies in wickednes If you divide the world into four parts you will finde above three parts to be Pagans Heathens Mahometans Idolaters Atheists how few will be the residue Alas they are but a few in the North-east passages that doe professe and acknowledge a Christ and of those how few 2. If by multitude be meant the greatest number of men in the Church who doe adhere to an opinion neither will this be sufficient to discover it a truth And that upon these two grounds 1. Because the greatest number they are ignorant and so are not able to judge of truth and errour blinde men cannot discern of colours they want knowledge to discern of things that differ they are not able to try nor upon triall are they able to determine 2. Because the greatest number they are corrupt and vicious they are for the most part either Atheisticall or prophane or proud and ambitious men or worldlings covetous hypocrites formall professours If you look upon the multitude they adhere to doctrines 1. Either out of ignorant grounds 2. Or out of corrupt ends 1. Out of ignorant grounds viz. because this was the way of their Fathers and they doe traditionally adhere to it or because such men whom thâ—y respect and honour are in that way or because it is commended to them by the learned or prescribed and commanded by authority Indeed it is an easie matter to make any thing of the multitude they are soft wax in regard of their religion and can receive any impression they are fit for any stamp their superiours will put upon them they are but a body and authority is their soul which moves them which way they pleâ—sâ— in point of Religion truth and errour are all one to them It is an easie matter to make them any thing who are indeed nothing It was a heavie charge was cast upon us by our right hand adversaries that England was converted from Popery to Protestanisme by the blast of one trumpet In Q. Maries daies they were Papists and upon her death within an hour after as soon as Qu. Elizabeth was proclaimed here was a Kingdom of Protestants a nation was converted at once Though this charge is not true in all for after her Coronation besides Commissioners sent unto all parts to deface all the monuments of Idolatry Vid. The most grave and modest confuâ—aâ—ion puâ—lâ—shed by Mâ—st Rathbone p. 10. there were Ministers sent about to preach the Word of God viz. Knox Leave Gilby Sampson Whitingham Goodman who in Q. Maries daies had exercised their Ministery in the best reformed Churches beyond the seas who were now sent out to gather the people to the Lord to discover the errours of Popery to reduce men to the knowledge of the truth And upon the meeting of a Parliament those acts which were formerly made in Qu. Maries daies were repealed and the doctrine of truth again with Religion established And it were well to avoid this charge if Ministers were sent thorow the Kingdom at
religion is the great distance and disunion there may be onenesse in heart and affections in lesser differences but differences of such height as Christ or not Christ when they doe arise so high as to un-Christ un-Church nay ungrace men as that opinion in a kinde doth that holds forth Christ It is a hard thing to keep onenesse of affection men that have salvation and eternity in their eye the glory of Christ their aim it is a hard thing to perswade them to take it well if they un-Christ them and ungrace them It is not probable that a man should be well pleased to have another spit in his face condemn his principles and practice and upon so high grounds when yet a man is perswaded upon knowing and conscientious grounds so farre as appears to him that he is in the right We may say what we will and wish and pray but this will be found that men of different Creeds will hardly be of one Pater noster Men differing upon so high grounds as what can be higher they can hardly be of the same affection In lesser and smaller differences they may but in so high differences when an opinion is held forth for Christ it will be more hard to turn all disaffection into pity if they apprehend them in an errour then to renounce their own and embrace theirs if it were apprehended to be a truth Men pity a persecuted errour or men persecuted in an errour but they enviâ— a prospering errour or men prospering in a way of errour That which raiseth the difficulty is the prosperousnesse and successefulnes of that which they do apprehend an errour when they see it to succeed to draw away the hearts of the most godly holy the best of their people it will be no easie matter in stead of disaffection to act pity to them and because they apprehend them to act affections rather then judgement in entertaining of them therefore they act disaffection rather then pity in the rejecting of them Happy were we if the grounds of their opinions were thorowly examined and impartially searched who do hold them forth under this notion Loe here is Christ and if true embrace them or that they who hold them up upon so high terms would convey them in a more low and humble manner seeing so many godly learned dissent from them if which be not there will be I fear the seed of as great differences among the godly as ever was in the Church and as much disaffection Assure your selves Christ or not Christ will be a great parting and dividing stone both to divide persons and affections I speak this with a bleeding heart fore-seeing the sad and miserable affects of it if this difference be not happily taken up God knows what a foundation of future misery will be laid for future generations The differences between Luther and Calvin were not so great but they might have been easily taken up in their time but posterity quickly turned these differences in judgement to the decisions of the hand and it hath been the ground of raising many a warre and shedding of the blood of thousands whose differences might easily have been composed at the first This remains a sad spectacle to us and all Christian Churches and makes me tremble to thinke what future times will be if God doe not mercifully unite hearts which should put men to pray to study an accord and not to fuell and heighten our differences and make them unreconciliable 4. Dangerous are these opinions if errours because they passe the highest censure upon those which doe dissent from them he that saith of any opinion or way Loe here is Christ doth negatively censure and condemn all those who doe dissent from it there is but one Christ one Lord one faith This opinion must needs hold forth both a doctrinall and a practicall censure against all such who dissent from it and not only censure their way but their persons and declare them who are contrary either to be men of corrupt affections of corrupt mindes who detain the truth of God in unrighteousnesse who are byassed with carnall respects secular advantages and ends or at the best that they are but ignorant blinde deluded or deceived such as yet know not the minde of God And what this will amount unto I leave any to judge And therefore happy still it were that men would strip themselves of all self and self-respects and faithfully debate that opinion that is held forth upon so high terms and if truth let us close with it or that those who doe hold it up so high would in regard it is in such dispute and so many godly differ from it that they would hand it to men and convey it and seek to passe it upon lower terms and more moderate grounds seeing such are the sad effects of it Indeed if the way be of God if it be that in truth which it pretends to be in holding forth and if they were necessary truths such as were necessary to life then if there were sadder effects then these did accompany the holding it forth yet there is comfort enough in it but when the thing it self is disputable first whether there be any such thing as an exact and uniform government and when this is disputable among those who doe hold there is such a way what is that government we see some godly holy and learned men assert one and no lesse godly and learned defend another and when all is done who ever is in the truth it will not be found that the income is proportionable to the sweat the truths held forth are not necessary but only accessory truths not such as concern the being of Christians but the wel-being I only demand whether the comfort and benefit that may come to the Church of Christ by the stiff maintaining and high passing of such an opinion may ballast and bear weight with the sad effects and trembling consequences that will surely come upon themselves and the Churches of Christ if so passed and if so maintained I leave it to you to judge And thus much for the first viz. that errour will work it self into the heart and affections of the receiver upon as high pretexts and specious pretences as truth it self And that which I have spoken upon it is not to charge any opinion to be an errour which doth seek to passe it self upon so high terms that is not my work to doe in this place but to make you circumspect in the entertaining of opinions though they carry such high pretexts as these seeing it is possible for errour to make the same pretences and seek it's entertainment upon as noble terms as truth it self We come now to the second 2. When an errour is entertained it will work upon the heart and affections as well as truth it will work love to it in them who embrace it it will work fear of betraying it will work hatred and displacency against the
nature of Christ who is pure and holy though it say Loe here is Christ yet believe it not it is an errour and no truth of Christ 3. That opinion which suites not with the life of Christ which was exact holy humble c. though it hold forth Loe here is Christ yet it is none of Christs 4. That opinion which obscures and robbs Christ of his glory and gives to man that which is due alone to Christ though it say Loe here is Christ yet it is an errour and no truth of Christ 5. That opinion which breeds a distance and estrangement between Christ and the soul that interrupts the soule in communion with Christ either in believing or obeying that draws the soul either froÌ„ the obedience of faith or the obedience to the command though it say Loe here is Christ yet it is an errour and no truth of Christ By these touches you may discover many opinions to be errours that goe under that name which shews you the danger of drinking in all opinions that language themselves unto you under the name of Christ A third ground why men are so apt to take opinions on trust is because besides all this they may carry some fair and lovely aspects which may render them lovely and desirable as if they were truth it self many men are tempted into an opinion rather then perswaded into it they are led rather by affection then by judgement the benigne and fair aspects which an opinion may carry may much take men and prevail with them for the entertainment of it It was our fall at first the lovely aspects which the fruit did bear and it is many an ones fall still even the fair and lovely aspects which an opinion seems to carry with it I have told you the Prince of darknesse may transform himself into an Angel of light and he may convey errour to you not only under the notion but under the habit of truth it self and render an errour every way as lovely desirable and acceptable as the truth it self And therefore there being so much danger dealing with so subtle an adversary we had need to beware what we entertain and sift it to the bottome before ever wee give it welcome into our hearts And that 's the first Caution I will be brief upon the rest 2. Beware of prejudice look not prejudicially upon an opinion As wee are not to look upon an opinion with affection and so give up our hearts to it before wee have tried it so wee must not look upon it with disaffection and so set our hearts against it before wee have examined it Indeed there are some opinions not worthy tryall Some are to bee lookt upon with abhorrency as such which are destructive to faith and godlinesse when I say you are not to look upon opinions with prejudice I mean not these for those you are to look upon with abhorrencie but I mean such as are controverted among the godly themselves and such as may consist with all holinesse of life and conversation of these I would be understood to speak when I say look not with prejudice against any way men when they receive prejudice against a way either they will not search at all or if they doe they will not know As affâ—ctions to a way doth hasten the understanding to know and the heart to embrace it so disaffection to a way doth hinder the understanding from knowing and hold off the heart from embracing It is a hard thing to perswade that man whose heart is either ingaged to a contrary way or his understanding prejudiced to this way Such a man may bee convinced but it is hard to perswade him his affections and ingagements act against all that light that he will not see he will not know it must be our work if wee will finde out truth to beware of prejudice You know it was that which hindered the Jews from closing with Christ who was the great truth and it will be that will hinder you from embracing of lesser truths Formerly the novelty of a way the paucity of professours the meannes of their condition the weaknesse of their parts and abilities the bad entertainment a truth had in the world were the great stumbling blocks or prejudices to the entertainment of truth It was so in the Gospel as you all know and it is well if the prejudices be not turn'd the other way and that the ancientnesse of an opinion the multitude of professours the quality of them the greatnesse of their learning and parts the favour it may finde in the world be not the great prejudices which may hinder from the closing with it God hath often times in providence smiled upon an errour and discountenanced a truth and he may please to let the truth finde favour and errour bee discountenanced Wee look for those daies when God shall make Kings nursing Fathers and nursing Mothers to his Church when the Kingdoms of the earth shall become the Lords and his Christs this is promised and therefore this should bee no prejudice when God doth bring it about to hinder us from the entertainment of an opinion If you would finde out truth beware of prejudice on any side and look singly upon the opinion without any other respects at all 3. Beware of being byassed with carnall and corrupt affections most men of the world are carried with byasses rather then with principles they are moved rather by affections then judgement by things without them rather then principles within them There are four great Byasses which carry most men in the world 1. The first Byas is the love of the world which is a strong byas There are too many that stand as the people in the Market-place who would not goe into the vineyard till they were hired so they are not willing to entertain an opinion embrace a way till they can see what it can doe for them they must be hired with filthy lucre and will doe nothing till they see what will be most advantagious God keep us from such a spirit He who doth not see truth all riches shall never be the possessour of it such a man will see nothing to be truth or errour but what may stand with his own ends his secular advantages As they used to say of a corrupt Judge he had Bos in lingua he had money in his tongue and being bribed would say any thing So J may say of a worldly man he hath bos in corde the world in his heart and hee will not close with or embrace any thing but what may stand with his advantages where there is the love of the world Caeterae cupiditates ingenti cupiditati subservient there is desire to get the world and fear to lose the world and such a man will make all to serve his main corruption You see the desire of gain it made Judas to sell Christ Demas forsake Christ he forsook Christ and did cleave to this
present world Hence Christ saith Joh. 5.44 Joh. 5.44 How can you believe so long as you seek honour one from another and doe not seek that honour which is from God only And the fear of losing the world made the Jews deny Christ and reject him If wee entertain him say they the Romans will come and take away our place and Nation Men that love the world they will doe any thing to get and any thing rather then hazzard and lose that they love so dearly Hence Jam. 4.4 If you love the world the love of the Father is not in you he that will be a friend to the world is an enemy to God and it is upon this ground because if ever God and the world come in competition he will forsake God and cleave to the present world 2. A second byas is popular applause men naturally love to be some body there is no man that would willingly stand as it were for a Cipher Every man with Simon Magus would be given out to be some great one and when men cannot be taken notice on in a crowd they will be singular As this may be a ground why many doe deliver an opinion to difference themselves from others in esteem by differing themselves from others in judgement So it may be a ground why others entertain and receive an opinion to difference themselves from others by their practice to be thought more singular more holy more conscientious they are men only accounted conscientious which differ from others alas they think that others take all upon trust and are of the State-religion and close with any way and therefore thinke they if J will be accounted singular if J will be esteemed indeed conscientious and religious above others I must difference my self from others and oftentimes where there is least holinesse they will be most forward to goe this way to gain an esteem of holinesse men that cannot get an esteem of holinesse by their practice they may labour to get an esteem by their opinion J doe not say any doe so but certainly men may doe so which is a fearfull spirit these make but Religion serviceable to worldly ends Godlinesse advantagious to their own gain which certainly is the worst of spirits and that is the second A third byas which carries many and of which you had need to beware is 3. Compliancies correspondencies or engagements to friends who are this or that way or of this or that opinion And we know by experience that this hath been a strong byas As disaffection to persons hath wrought a distance and dislike of the opinions they hold and the waies they walk in so affection and love to persons hath too much perswaded with many to the entertainment and embracing of their opinions also A man looks upon such and such friends such to whom he stands thus and thus related it may be a father a sonne a brother a husband a wife c. or such to whom he is so and so engaged or such upon whom he hath such and such dependences and they are of this or that opinion and this comes in either as a great motive to close with the same that so they may be rendered more acceptable and gratefull to them or it stands as an obstacle to hinder their closings with what is contrary to them We should not indeed know either father or mother husband or wife sonne or daughter in the cause of God As we are to sleight all interests and relations if they stand not with God if they walk in a way of errour our engagements to God must drown all other engagements our relations to him must swallow up all other relations to the creature though they are dear yet God is dearer so we are to wave all interests and relations in the finding out and entertainment of truth It was Davids spirit Amicus Plato amicus Socrates magis amica veritas Whom have I in heaven but thee and in earth I desire in comparison of thee We are neither to be frighted into errour nor bribed into truth we should take in our opinions by judgement not by affections by revelation from God not by relation to the creature if our interests or relations or engagements and dependencies doe come in while we are in the disquisition and search of truth we shall finde them great byasses either to carry us to the embracing of errour or rejection of truth or if neither of them yet to the blinde reception of truth the Apostle tels us he did not consult with flesh and bloud but was obedient to the heavenly vision implying that if he had consulted with flesh and bloud he had not been obedient so if you consult with your flesh and bloud with your relations friends ingagements either you will not be obedient or you will yeeld a blinde obedience to the heavenly vision a man may entertain an errour honestly and receive truth corruptly he that entertains an errour singly and simply without being byassed with corrupt affections doth entertain it honestly but he that receives a truth being byassed with interests and engagements c. doth receive it corruptly If you would finde out truth beware of being byassed by friends relations dependencies ingagements in the disquisition and search of it let your relations to truth swallow up all other relations otherwise you will sinfully embrace an errour or blindely and corruptly entertain a truth It will be ten thousand times better for him who is honest in an errour then for thee who art corrupt in the truth 4. A fourth great byas which is all the rest in one is self Self is not only the principle which worketh in most men but it is also a byas in working It is a master wheel to set men on work and it is as oyl to the wheels to keep on working it was the great prayer of Augustine A me ipso me libera Domine Good Lord deliver mee from my self and it may well be ours if self interpose you will never finde out errour nor discover truth Self-aims self-ends self-advantages will blinde our eyes from beholding truth or errour if self reign in any man truth shall never command there because the laws of truth and the ends of self are inconsistent one with another if self keep the door it will admit and let in nothing that may be dâ—structive to it It will doe by opinions as men doe at the gates of a City enquire whether they be friends or enemies before they let them in and if upon enquiry they be found to be such as will not correspond with their selfish ends and principles they will do by them as Elisha did by Ahabs messenger shut the door and hold them fast there because they apprehend the sound of the Masters fâ—et behinde they apprehend that the entertainment of such a truth will be destructive to their selfish aims and ends If ever you would finde out truth you must learn to deny
your selves you must be content to sacrifice all to the obedience of truth you must be content to give up your sinnes as a snare and your selves as a sacrifice for the enjoyment of it he that sees not truth more riches then all riches he that prizeth not truth above riches friends the world he shall never be a true owner of it Indeed he may own it but never be true owner of it he may own it as a servant and make use of it so farre as it may be serviceable but he will never own it as a Master to which he makes all serviceable Many love to command truth but few to be commanded by truth many love to be master of it but they will not be mastered by it they look upon truth as we look upon fire and water to be good servants but bad Masters and therefore as they entertain it when it may serve them so they can disclaim it when they are to serve it I see a deal of self in the world both in the setting on foot and in the entertaining and maintaining of opinions nothing would be so great a check to errour nor open so free a course for truth as the removing of this great obstacle of self out of the way let it be all our prayers we had never more cause Good Lord deliver us from our selves Let not self interpose it self either in the venting the searching the entertainment or rejecting of opinions lest we close with errours and deny the truth And so much shall serve for the third Caution I will be brief in the rest If you would finde out truth Caut. 4. beware of wilfulnesse and perversnesse of spirit we are oftentimes too stubborn in errour and too easie in the truth we are I say too facile in the truth and too tenacious in errour and though there be no reason why we should be so yet there is great reason why we are so errour you know errour hath more agreement with us then truth it is more sutable to our natures and our tempers and therefore we doe more strongly adhere to it besides it may be an errour may be the birth of our own hearts a brat of our own breeding and bringing forth and we love our own It is more easie to deny the births of our body then the births of our souls it is more easie for a man to deny his naturall affections then his sensuall affections sinne is more our selves then our substance is and there is much to heighten the difficulty Certainly it is an act of great self-emptying for a man to recede from and deny what he hath sweat for what he hath brought forth with a great deal of pains and handed to others under the most lovely and receptible notions of truth and hath perhaps gotten a great deal of honour of applause of gain thereby I say it is hard for such a man to deny himself in such opinions There is no man would be accounted either weak or wicked either a deceiver or a fool now he knows he shall run the censure of one of the two either men will look upon him as wicked and a deceiver one that hath been an impostor and seducer or else they will look on him as weak and simple And the present height of esteem which the opinion hath raised him up unto doth heighten the act of his self-deniall and make it more difficult for him to become nothing we have need to beware of such a spirit men have taken too much liberty in our daies to vent themselves and it may be have drawn many disciples after them they have gotten much applause and much honour by being singular none indeed have more esteem amongst many then they whose hearts are the forges of novelties It is a sad thing Oh! but take heed of being perverse in your way learn to deny your selves and judge it your honour to be conquer'd by truth It is greater honour to be the spoil of truth then to carry the trophies of errour a greater honour to be a servant a vassall to truth then to be a King in errour And with that I shall shut up the Cautions We shall now come to the Directions whereby you may be able to finde out truth in these daies wherein errour abounds Direct 1 1. Consult impartially and diligently with the Word of God and God in the Word There is much in this first Direction It is indeed the main of all and therefore we shall speak the more largely to it The Word of God is held by all the touch-stone to try and discover opinions the mine where truth lies the mint of doctrine the orb out of which truth shines the casket wherein this jewel is locked up the Starre by which we must sail if we would be preserved from those rocks and shelves which otherwise we are in danger to split our selves upon 1. But then 1. The Word of God must be consulted withall the Starre will be no guide if we doe not eye it nor will the Word be any direction if we doe not consult with it we must then consult with the Word which hath relation to the understanding for the affections are not to intermeddle in the finding out of truth 2. And secondly we must consult impartially that is without prejudice without prepossession without byassing without sinister affections without corrupt aims and ends consult impartially as men desirous to know and resolved to doe It was the fault of the Israelites they desired Jeremy to enquire what was the minde of God but they were pre-resolved before what to doe Optimus lector est qui dictoruÌ„ intelligentiam expectat ex dictis potius quam imponat retulerit magis quam attulerit Hillar Non enim sensum queÌ„ extrinsecus attuleris alienum extraneum debetis sed ex Scripturis sensâ—m capere veritatis Morton Apol Cath. p. â— l. 5. c. 9. de Scr. jud and therefore when Jeremy brought them a message contrary to their mindes and pre-resolutions they rejected it and said in plain termes they would not obey the Word of the Lord which he had spoken So many they enquire into the Word but not with impartialnesse of spirit they are men pre-resolved and rather enquire to strengthen their own resolutions and pre-possessions and engagements then as naked single inquisitours to know and obey the minde of God revealed this is the doublenesse of spirit in men these doe not enquire Gods minde but enquire to strengthen their own minde they are resolved of their way and rather search to fortifie themselves in their pre-resolutions then to alter their resolutions according to Gods discoveries Take heed of such a spirit Consult but consult impartially as men that doe apprehend it their happines to know the good and acceptable will of God 3. Consult diligently Wisdome is a treasure that must be digged for as the wise-man tells you and so is truth and I may say of one
as he of the other Then shall you finde it if you digg for it as for hidden treasure You have another promise for that Hos 6.3 Then shall you know if you follow on to know the Lord where ever the Antecedent duty was ever truly done the consequent priviledge was never denied A man may with Pilate ask what is truth and with him never be the wiser he asketh rather out of complement then out of affections to be resolved And a man may enquire overtly and remisly and yet never know but he that doth enquire diligently and industriously that diggeth for it as for hid treasure shall surely finde Truth is a treasure it is the choisest treasure upon earth and treasures must be digged for and there was never any that digged but he found Nunquam Pauli sensum ingredieris nisi Pauli spiritum imbiberlâ— Bernard at lest so much treasure of truth as was needfull for glory and for grace 4. You must consult with God in the Word not only with the Word of God but with God in the Word As one saith of Pauls Epistles Thou shalt never attain to the right sense of Pauls Epistles till thou drink of Pauls spirit so thou shalt never know the minde of God in Scripture till thou consult with God in Scripture Indeed you may know the history of Scripture but not the mysterie of it you shall read the words but you shall not know the minde of Christ as the Apostle saith 2 Cor. 2. ult till you consult with God and the Spirit of Christ in the Word it is he only that must unfold his own meaning enlighten his own Word reveal his own truth otherwise thou wilt be dark in the midst of light and ignorant under all the discoveries of wisdome as the Apostle sets it down at large 1 Cor. 2.7 8 9. 14 15 16. And this is our first direction if you would finde out truth Consult impartially and diligently with the Word of God and God in the Word Scriptura seipsam noÌ„ interpretatur quia varios ensâ—â— praebet Bellarm Obj. But you will say though it be granted the Word is the supreme Judge yet the Scripture is capable of many and divers senses and we see divers interpretations of them one holds forth this to be the sense of Scripture another holds forth another clean contrary and therefore How should we know what is the right sense of Scripture Answ 1. I answer first the divers senses the Scripture doth receive they are not from the Scriptures themselves but from us they are rather different senses put upon it then given by it that diversity of senses is not from the spirit inspiring but from the persons enquiring it is the ignorance and perversnesse of men who wrest Scripture to their own condemnation Morton Apo. Cath. p. â— l. 5. c. 9 Consul Whitak de mediis inveniendi veruÌ„ Scripturae sensum Contro 1 q. 5. c. 9. p. 361. 2. But secondly though men give divers senses of Scripture yet God hath not left us without some helps and means whereby we may come to the knowledge what is the right sense of Scripture Some of the Papists they set down four waies whereby we might come to the right sense of Scripture 1. Regula fidei the rule of faith 2. Praxis Ecclesiae the custome of the Church 3. Patrum consentiens interpretatio the agreement of Fathers 4. Conciliorum praescripta decreta c. the decrees of Councels this seems passing fair it is a wonder they yeeld to thus much but if this be examined to the bottome I fear you will see the Pope to lie hid under all this so that the issue would be that he is the only unerring interpreter of Scripture for they say 1. 1. Regula fidei est quam Papa probat 2. Praxis ecclesiae est quam Papa servat 3. Patrum interpretatio est quaÌ„ Papa â—equitur 4 Concilioâ—um definitio est quaÌ„ Papa confirmat Whitak cont 1 q 5. c 12. pag. 365. Consul Whitak cont 1. q. 5. c. 9. p. 361. Theologus quidam dixit se orando magis quam studendo ac legendo in cognitione Scripturaru a profecisse Orationi lectio lectioni succedat oratio Jerom. In versionum rivulis non est haerendum sed ipsi Scripturarum fontes adeundi sunt Whit. Pax in terra hominibus boâ—ae voluntatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquam significat liberum hominis arbitrium sed gratuitam Dei erga homines benevolentiaÌ„ Whit. Consul Whitak loc cit That is the rule of faith which the Pope approves on And 2. That is the practice of the Church which the Pope retains 3. And that is the interpretation of Fathers which the Pope doth follow 4. And that is the determination of Councels which the Pope doth confirm so that in the issue of all faith is resolved into him alone But we will leave them and their waies unto themselves God I say hath not left us without waies and helps whereby we may come to understand the right sense of Scripture Among many I shall lay down these eight severall waies for the finding out the right sense of the word Med. 1. The first and the great means is prayer Prayer is the key which opens the hidden things of God It is Gods direction If any lack wisdome let him ask it of God who gives liberally and upbraideth not Jam. 1.5 As he forgives and doth not upbraid with the injurie so he gives and doth not upbraid with the courtesie It is but ask and have Mat. 7. It was Gods direction and it hath been the Saints practice Open mine eyes saith David that I may understand the wonderfull things of thy Law And if he had cause to pray how much more have we you read and understand not because you doe not pray if you would profit more you must pray more Goe therefore unto him who hath the keyes of David and opens and no man shutteth and desire him to open and reveal his minde to thee We read in Dan. 2 28. that Christ is said to reveal mysteries goe to him and desire him who reveals mysteries that he would open and reveal the mysteries of his Word to you desire him to unclasp this book begg of him to take the veil from thy heart the scales from thy eyes that thou may understand the wonders of the Law the mysteries of the Gospel you have a promise that you shall all be taught of God Joh. 6. Turn this promise into a praier and desire him who onely can teach that he would teach thee A second way whereby we may be enabled to finde the true sense of Scripture is to acquaint our selves with and enquire into the originall languages of Scripture the knowledge of them as it is great establishment unto many truths So it would be the confutation of many errours take an instance or two Luk. 2.14 Glory to God on high on earth peace good
were to joyne in execution of the sentence and willing râ—jection and casting him out Many others might be named but I shall wave them and come to the second 2. As you compare like places with like so unlike places with unlike viz. 6. Ioh. 53. Except ye eat the flesh of the Sonne of man and drink this blood you have no life in you whence the Papists gather a corporall feeding now compare this with the sixth Commandment Thou shalt not kill if it be such a fault to kill much more is it to eat and devour a man as Papists do conclude by their doctrine Hence Aug. saith those words ought to be interpreted figuratively otherwise they had required a horrible sinne of us 7 M. All our expositions should agree with the Analogy of faith which you reade of 12. Rom. 6. Prophesie according to the proportion of faith now the Analogy of faith is nothing else but the constant and perpetuall sentence of Scripture in the cleerest places of it of which sort are the Articles of faith the Lords Prayer the ten Commandements and what ever is repugnant to this is a false exposition now for instance that exposition this is my body by which Papists interpret this bred is changed into my body the Lutherans they say the body of Christ is under this bread both these are false they differ from the Analogy of faith 1. That tells us Christ had a body like ours and such a body as cannot lye under the accidents of bread or be together with it 2. The Analogy of faith saith Christ is in Heaven therefore not in a box with them 3. Consul Whitak Cont. 1. q. 5 c. 9. It saith Christ shall not come from Heaven till judgement therefore not from the box nor can the words of the Priest who stiles himself Creator creatoris sui make him So the Papists say we are justified by works this is also contrary to the Analogy of faith because in the Lords Prayer we begg for pardon which shewes remission an act of grace not debt 8 M. Because we are weak not able to use these means therefore we ought to make use of the best helpes reading hearing meditating conferring together with the comments and expositions of the best and most orthodox Sed videÌ„dum interim ne nimium illis tribuamus néve putemus illorum interpretationes recipiendas esse quia sunt ab illis profectae Whitak ibid. Esek 43.10.11 But in this take heed of tying your faith to men give not too much be content to take in the light of others but doe not shut your own eyes and give up your selves wholly to be guided by them And if you use these meanes impartially plainely without prejudice you shall be inabled to finde out the minde of God so farre as concernes your everlasting peace And that is the first direction 2. Di. Get an humble heart God hath said he reveales his secrets to the humble the humble shall know his wayes God will breake his minde to the broken in heart that is the way to finde out any truth in generall and this or that particular truth in controversy you see this in the 43. Ezek. 10 11. Shew unto the house of Israel that they may be ashamed of their iniquities and then shew them the paterne And God grant we may be an humbled people certainely it is the way to finde out the truth of God in these times of errour 3. Di. Labour to be renewed in the spirit of your minde That is another direction An unrenewed man shall never know the minde of God God will not reveale his will to those who will doe their own This is that the Apostle layes down as a preparation before he did reveale some points to them Rom. 12.2 Rom. 12.2 Be not conformed to the world but be ye renewed in the spirit of your minde that ye may prove what is that good that acceptable and perfect will of God where you see the Apostle layes down this as a necessary antecedent before we can know viz. the change of the heart and the renovation of the minde 4. Get a heart prepared for the entertainment of the truth of God upon any termes A heart that may value more of one truth of God then a world a heart that esteems truth honour truth riches truth friends truth to be all A heart that cannot deny it selfe in these things for truth or a heart byassed and drawne aside by carnall respects c. will never finde out any truth of God Sinne in the affection causeth darknes in the understanding a corrupt heart will breed a corrupt head c. sinne in the affection breeds errour and darknes in the understanding Truth is simple and none but a simple heart is fit to close with it doublenes of spirit will never close with singlenes of truth c. 5. Enquire diligently search to finde out Gods minde in this When men will take paines in searching God will shew mercy in revealing Then shall you know if you follow on to know the Lord saith the prophet Hose 6.3 Hos 6.3 Most men walke in the way of their fathers and never enquire whether it be according to God yea or no. And some men with Pilate they will slightly enquire what is truth but will not take pains to finde it And some there are who with the young man in the Gospel when they heare it they will turne their backs on it either it will not stand with their profits or pleasures and such shall never be professours of truth 6. Walke answerable to those manifestations you have walke in conformity to that measure you have received As it was with talents so here Talents not improved instead of increasing them they were taken away he that will not doe what he knowes shall not in time know what to doe If then God reveale any point of his minde to you in any thing beware lest either carnall feare or carnall respects doe cause you to smother the notions of God or detayne the truth of God in unrighteousnes Let your practice come up to your light let your walking be as large as your knowing And when God sees us faithfull in a little then will he reveale more to us when he sees you walke up to the light which he hath made known then will he reveale his whole minde to you David was a man that God would reveale his will unto and he was a man ready to doe all the will of God Act. 14. And you have a plaine Scripture for this Phil. 3.15 Let us therefore as many as be perfect that is upright be thus minded and if in any thing you be otherwise minded God shall reveale even this unto you neverthelesse whereto we have attained let us walke by the same rule let us minde the same thing And so much shall serve for the fifth great Quaery I have stood long upon it because it is of such main concernment I
saith 2 Cor. 13.10 and Chap. 10.8 2 Cor. 13.10 God hath given us this power for edification not for destruction the end of Church-Ordinances and administrations are not so much to punish sin as to reform the sinner not to punish mens evil as to make them good Zanch. de discip Eccles as Zanchy sets it down excellently in his Tractate de discip Eccles where he would shew the difference between the end of civil and ecclesiasticall or Church censure the end of this last is not the punishment of sin but the salvation of the sinner the edification of the Church the glory of God But the scope of the other is to punish sin it self neither doth it look to the salvation or damnation of the offender nay though the sinner repent yet the Magistrate is not to spare but to punish him for his offence committed But now the Church doth not punish though the person have sin'd unlesse he be obstinate and impenitent nor is her punishment for death but life and salvation and upon repentance the sinner is again received into the bosome of the Church So that you see here is a vast difference between the one and the other 4. Let me further adde to this that as these outward means are unsutable so they are unserviceable and insufficient to these ends for which they are pretended to be used insteed of humbling men and reforming men they provoke men harden men and make them more averse to reformation thus God blasts those means which are not of his own ordination the spirit will only work with his own tools he will only concurre with his own means and Ordinances and seeing these are not so it can never be expected that such means which are of a different kinde from the spirituall kingdome of Christ should ever produce and bring forth such effects as are proper only to that heavenly kingdome carnall flâ—shly means cannot produce and bring about divine and spirituall ends it is beyond their sphear out of their power they were never anointed of God to those ends nor can they ever be serviceable to produce them So that we shall willingly and cheerfully agree with any in this Discplina ecâ—lesiastica nihil statuit in hominum bona jura dignitates fortunas sed poena quae clavium potestate infligitur spiritualiâ— est que hominem internum sp rituale ejus statuÌ„ concernit Apol. Ius magist circa sacra c Exam. 4. pag. 109. Mat. 18 1â— that the Church hath no power over the bodies the estates the rights priviledges honours and dignities of men Nor upon any offence what ever doth their power extend to the punishing limiting or depriving them in any of these But now though these are not the wayes and weapons of the Church yet she hath waies she hath weapons and these warranted nay ordained of God for these ends viz. to suppresse errour and reduce erroneous persons And these Church means we will comprize under these three generall heads Some are Fraternall Pastorall Judiciall We will begin with the first viz. 1. The fraternall or brotherly means and that is set down in Mat. 18.15 Moreover if thy brother trespasse against thee go and tel him his fault between thee him alone where by trespassing is not meant personall and civil injuries as some have thought and I shall shew anon but spiritual scandals and offences and those not only such as are scandals in life but such also as are scandals in opinion unlesse you will say a mans life is a scandall but his doctrine be it what it will is not scandalous to us So that this is the first way to deal with an erroneous person we are to go to him if we take offence at his doctrine tell him of his errour convince him of it exhort him from it if this will not doe rebuke him and reprove him for it this we are commanded to doe to exhort one another and admonish one another c. and if we neglect this duty we are said to hate our brother as God interprets it Levit. 19.17 Lev 19.17 Thou shalt not hate thy brother in thy heart thou shalt in any wise rebuke him and not suffer sin upon him which holds true in errour in opinion as well as sinne in conversation And this is one way which God hath ordained to deal with erroneous persons which hath been very successefull to turn many an one from the errour of this way as might be evidenced in many examples both of Primitive and later times if it were needfull But we wâ—ll come to the second 2. A second kinde of means which God hath set up in the Church for the suppressing of errour and reducing of erroneous persons is Pastorall God hath set up warranted and inabled a Ministery for this end to publish the doctrine of truth and to detect discover discountenance and decry erroneous doctrine and opinions they are to watch over your souls and if they see any root of bitternesse to arise any corrupt doctrine to break forth to set themselves against it to discâ—ver it to you warn you of it and if any of their people are in danger to be drawn away to labour to settle them and establish them in the truth if any are carried away to labour to reduce them by discovering their errour convincing them of it admonishing exhorting rebuking charging them in a Pastorall way and to wait with all patience if God will please to reclaim them And this you see was the Apostles injunction and their practice as you may gather 1 Tim. 1.2 3. 1 Tim. 1.2 3. 1 Tim. 4.11 1 Tim. 4.11 and especially 2 Tim. 4.2 3 4 5. 2 Tim. 4.2 3 4 5. Preach the Word be instant in season and out of season reprove rebuke exhort with all long-suffering and doctrine For the time will come when they will not endure sound doctrine So 2 Tim. 2.24 25. 2 Tim. 2.24 25. The servant of the Lord must not strive but be gentle unto all men apt to teach patient in meeknesse instructing those that oppose themselves if God peradventure will give them repentance to the acknowledgement of the truth and that they may recover themselves out of the snare of the devil who are taken captive at his will I will only adde another Tit. 1.9 10 11. Holding fast the faithfull word 1 Tim. 4.1 2 6 11. 1 Thess 5.14 as he hath been taught that he may be able by sound doctrine both to exhort and convince the gain-sayers for there are many unruly vain talkers whose mouths must be stopped Jud. 13. â—it 1.9 10 11. who subvert whole houses teaching things which they ought not for filthy lucres sake So that you see another way which also hath been found to be very succesfull and efficacious to suppresse errour to reduce the erroneous to stablish the weak to confirm the strong in the truth of Christ There is a third and that is the
hath power and it is his duty to suppresse and punish heresie and errour lesse or more according to the nature and degree of the errour and the evil or disturbance brought upon the Churches or State And in this order he may proceed when some dangerous opinions doe arise 1. He may call a Synod or an Assembly of godly holy learned men to examine those opinions 2. After examination the opinions being evidenced to be dangerous and erroneous he may prohibit them 3. He may also make laws Serviant Reges terrae Christâ— etiaâ— legeâ— ferendo pro Christo Aug. Par. Rom. 13. prop 4. Cod. l. 1. Tit. â— 7 Socrat l. 5. c. 7. and penall Statutes against such opinionists 4 He may also put those laws in execution when other means will not reclaim them And thus the Princes and Emperours did in former times if those examples of Constantine Theodosius Valentinian Justinian c. be of any weight which I confesse will be but of little if the word will not allow it And therefore we will come to the third Question which is Quest 3. Whether this power which is asserted in the former Question be a power which is warranted and ordained of God And this is needfull to be cleared it is the main of all for if it cannot be evidenced that the Magistrate is endued with such a power it will then follow that he is an usurper and brings guilt upon his own soul in the exercise of it 1. First then it is clear de facto that Magistrates have exercised such a power as appears in the examples of Asa Josiah and others as is evident from 1 King 18 40. 2 Chron. 15.13 1 King 15.13 2 King 23 20. 2 King 10 11 24. All which places doe evidence that pious Kings and Magistrates have exercised such a power There is not any scruple of that All the Question will be whether they did exercise this power de jure by vertue of any divine precept or upon Gods ordination To which I say Secondly That these Magistrates did exercise this power upon Gods warrant and by vertue of his ordination is evident by Deut. 13.5 6 7 8 9 10. where you read of a law enjoyned for the stoning and killing those who secretly attempted to entice the people of God to go after other gods You have another Exod. 22.20 He that sacrifieth to any god save only the Lord only he shall be utterly destroyed You have another in Levit. 24.16 He that blasphemeth the name of the Lord he shall surely be put to death Another Deut. 17.2 3 4 5. Object But it will be said We read this in the old Testament but where have we any precept or president for it in the New Answ 1. We read that this was commanded and practised under the old Testament And we doe not read that ever that command was repealed or this practice prohibited and forbidden in the New 2. If those precepts and presidents in this point do not concern us then it must be shewed that those rules and paterns which we read under the old Testament were not intended by the holy Ghost to binde us 3. The very same thing was prophesied of the times of the Gospel now under the new Tâ—stament Zech. 13.3 It shall come to passe that he that takes upon him to prophesie that his father and mother that begat him shâ—ll say unto him Thou shalt not live for thou speakest lies in the name of the Lord and his father and his mother which begat him shall thrust him thorow when he prophesieth that is they shall be the means to procure punishment to be inflicted on him So shall their hearts be overcome with the love of God and truth under the Gospel and set against lyes and falshood that they shall not indulge and spare it in their dearest relations So Isa 49.23 Revel 21.24 4. This power was juris naturalis it was of common and naturall equity and such things being constant and immutable are to be exercised at all times in all places Besides 5. This power was established and exercised upon moral grounds and for moral ends as you may see in Deut. 13.5 11. In the 5th verse you see the ground of the establishing of this power Because they would turn the heart of the people from the Lord and this was moral And in the 11th verse you see the end wherefore it was to be exercised That all Israel might hear and fear and do no more such wickednesse which was moral also Now I say that power the ground and end whereof is moral and perpetuall even that power must needs be moral and perpetuall but the ground and end of this civil coercive power is moral and perpetuall as I have shewed you therefore is the power perpetuall This cannot be denied certainly if the reason if the ground and end wherefore God ordained this power be still in force then is the power also still in force but the reason the ground and end wherefore God established this power and for which he would have it exercised is still in force viz. To prevent seduction and drawing the hearts of people from God and to make men afraid of publishing promoting and entertaiâ—ing such destructive opinions And therefore the power is still in force 6. All men are to improve their talents and lay out their utmost power and abilities for the service of God and the advancement of his truth and glory c. And the power of the Magistrate being such a talent put into his hands of the use of which he is to give account Certainly he is bound to lay it forth for the advancement of God now under the new Testament as well as under the Old If there be any difference undoubtedly it is in this that seeing the Magistrate hath received greater favours of God now under the new Testament then wâ—re dispenced under the old he lies under greater obligations and ingagements by all his power and authority to serve God and advance his truth and Gospel then those under the old 7. But seeing places are desired out of the new Testament to prove that God hath enabled the Magistrate now under the Gospel with such a power we will therefore see what strength the new Testament will afford us for the proof of it And first let us examine that Ro. 13.4 If thou do that which is evil be afraid for he beareth not the sword in vain for he is the minister of God a revenger to execute wrath upon him that doth evil Where the Apostle doth not speak of Magistracie in the use or rather abuse of it but as it is in Gods ordination And 1. He calls him the Minister of God by which be declares he is not to judge for man but for God and not only to look to the things which belong to man but to those things also which appertain to God 2. The object of this power he makes evil doers without any limitation