Selected quad for the lemma: judgement_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
judgement_n	authority_n	church_n	person_n	1,479	5	5.0691	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76988	The arraignment of errour: or, A discourse serving as a curb to restrain the wantonnesse of mens spirits in the entertainment of opinions; and as a compasse, whereby we may sail in the search and finding of truth; distributed into six main questions. Quest. 1. How it may stand with Gods, with Satans, with a mans own ends, that there should be erroneous opinions? Quest. 2. What are the grounds of abounding errours? Quest. 3. Why so many are carried away with errour? Quest. 4. Who those are that are in danger? Quest. 5. What are the examens, or the trials of opinions, and characters of truth? Quest. 6. What waies God hath left in his Word for the suppressing of errour, and reducing of erroneous persons? Under which generall questions, many other necessary and profitable queries are comprized, discussed, and resolved. And in conclusion of all; some motives, and means, conducing to an happy accommodation of our present differences, are subjoyned. / By Samuel Bolton minister of the Word of God at Saviours-Southwark.	Bolton, Samuel, 1606-1654.	1646 (1646)	Wing B3517; Thomason E318_1; ESTC R200547	325,527	388

and not Excommunication they finde it not in the first institution of this ordinance Matth. 18.17 nor doe they think Satan a fi● instrument to bring about those holy ends for which this ordinance was instituted And how ever Satan may doe much good to the souls of Gods people against his will occasionally and accidentally by his buffetings and temptations yet it sounds harsh to them that God should set up so solemn and holy an ordinance as this is to continue in the Church while Christ hath a Church on earth wherein Satan is so farre honoured as to be serviceable and instrumentall in the saving of soules c. 2. Some will have this delivering up to Satan of the formality of the sentence urging the Apostles phrase of speech in the 1 Cor. 5. to import so much to us 3. Some again assert it to be a further and more dreadfull degree of this censure 4. And others say it is not of the formality of the censure but a fruit and consequent of it Now if it be the first of these viz. an act of apostolicall power as many conceive who yet hold up this ordinance of Excommunication yea and from that place also 1 Cor. 5.2 7 13. then did it die with the Apostles and we have nothing to doe with it It is utterly inimitable and impracticable by ordinary Elders and officers And if it be the second viz. That this delivering up to Satan be the formality of Excommunication then it will follow when there is not such a delivering up to Satan there is no Excommunication which I thinke few will say And the condition of persons not only censured but censuring doth prevail much with me not to thinke and if it be the third viz. a further degree of the censure then either a degree prudentially to be annexed according to the atrocity and heinousnesse of the fact of which I see not any warrant or it is a degree necessarily to be added and if so then is it inseparable from the censure nor can the censure be dispenced without it and so it is of the formality of it which to me is not so evident But if this delivering up to Satan be the consequent and fruit of the censure as the fourth opinion saith and many upon good grounds doe chuse rather to affirm then the controversie will be at an end in this particular For those brethren of the Congregationall way do affirm That when a Synod met together in the Name of Christ Burrough Heart division p. 44. have in the authority of Christ solemnly judged condemned and censured such an erring Church to be such an one as hath no right to any Church-ordinance nor is to have any communion with the Churches of Christ if this judgement be right then such a Congregation is thereby put out of the kingdome of Christ and consequently is put under the power and kingdom of Satan And thus I have done with the answer to the Objections and with that have at length finished this discourse of Church power as relating to this Question The suppressing of errour and reducing of erroneous persons Yet give me leave before I shut up this work in regard it is a better work to unite then to divide to compound differences then to heighten and increase them to lay down the grants of our brethren of the Congregationall-way unto this Question In which we shall tell you what materials they will afford us to the making up of this Fabrick And first though they expressely say that every particular Congregation is a Church of Christ and hath right to decide it's own controversies and to conclude it 's own differences instancing in the Church of Antioch whose endeavours among themselves to end their difference and conclude the controversie which arose ● H●●rt divisions p. 43. before ever they purposed to goe to Jerusalem doth clearly demonstrate that they had right though they wanted power yet they affirm that such a Church is to render an account to other Churches of Christ of their actions And this is not arbitrary that they may or may not doe it but they are bound in conscience to it as a duty they ow to God and to their sister-Churches Ibid. 2. They grant that a consociation of Churches in Synods consisting of Ministers and Elders is a precious ordinance of Jesus Christ for the preserving of the Churches against errours schisms and scandals 3. They grant that in case a particular Church or Congregation either want light or unity among themselves that they are not able to determine and conclude their own controversies Cotton Keys p. 48 either they are too difficult by reason of want of light or too hard for want of love or by reason of division among themselves that then it is their duty to repair unto a Synod or consociation of Churches for their help and assistance to the determining of their doubts and controversies And this they conclude upon these two grounds or reasons 1. The want of power in such a Church to passe a binding sentence Where errour or scandall is maintained by a fa●tion the promise of binding and loosing made to the Church Ecclesia errans vel li●igans nō ligat is not given to the Church when it is leavened with errour and variance It is a maxime The censure of an erring or disagreeing Church doth not binde it is required a Church should agree and agree in Christs name that is in the truth Matth. 18.19 20. otherwise their censure is of no power 3. They conclude this from the patern in Act. 15. which patern clearly shews to whom the power and authority is committed when there groweth offence and difference in a Church even to a consociation of Churches c. 4. They grant these Synods thus conveened have power further then to counsell an erring Church they have a power from Christ to admonish men or Churches in his name Cotton K ys p. 53. when they see a Church to walk in any way of errour and their admonitions are more then brotherly perswasions for they carry with them the authority of Jesus Christ and that a Church fallen into errour and offence is subject both to the admonitions of other Churches and to the determinations and judiciall sentence of a Synod for direction in a way of truth and peace And this say they ariseth from that was spok●n before The sentence of an erring nor of a disagreeing Church doth binde and therefore in case a Church fail in either viz. truth or peace a Synod is the first subject of power and such a Chu●ch doth fall under the censure of a Synod 5. They grant that if there be cause given either of errour or of scandall A Synod hath power in the name of Christ to declare such Churches to be subverters of the faith H●art divisions p. 43. or scandalous and offensive to shame them to all Sister and neighbour Churches 6. They grant that

God in Scripture And here I must tell you it is a knotty Question and of great concernment the issues may be dangerous on both sides if the results be that Synods are to judge it will be said there will be danger of subjecting mens consciences to the determinations of men if that every one are to doe it then will there be danger of confusion It is a tickle point and more need of your prayers for Gods assistance Now then for the answers of this Question that I may not beat the air and speak at randome there will be a necessity of premising some distinctions 1. Concerning Judges 2. Concerning points to be judged 1. Concerning Judges As we say of judgement so we may say of Judges There is a two-fold judgment and there are two-fold Judges 1. There is a two-fold judgement 1. Ministeriall 2. Rationall Judgment Reynolds in his conference with Hart cap 2. div 2 p. 100. midle of it Or there is 1. A Judgement in foro externo or publico a publike and authoritative judgement in Synods Councels Assemblies 2. There is a judgement in foro interno or privato a private and self-directive judgement in the Court of conscience And this distinction is founded upon the Word of God it hath footing there The first viz. Ministeriall judgement or that publike authoritative decision in Councels or Synods you may see it plain to have its footing in the Word of God Look to Act. 15. here was the occasion of this convention much trouble of the Churches concerning some difficult points and errours spread ver 2. then here 's messengers sent from the Churches and here 's the matter of a Synod Apostles and Elders of severall Churches here 's the forme assembling together here 's the end of it after much debate to clear and settle the truth Act. 15. ●8 Act. 16.4 here was the determination of the doubt with authority to binde the Churches For the 2d viz. private rationall or self-directive judgement in the Court of conscience I have clear'd that to you by many Scriptures 1 Thess 5.21 Prove all things and hold fast to that which is good which I have shewed you to be a charge to all Christians 1 Joh 4.1 Believe not every spirit but try the spirits whether they be of God yea or no And the example of the Bereans who were yet commended for trying and examining the doctrines of the Apostles themselves Act. 17.11 the Apostle injoyns us Let every man be fully perswaded in his own minde Ro. 14.5 And if so then is he to examine and judge And great reason for this will not bear us out to say that Authority commanded a Councel determined it and therefore I obeyed I submitted the Papists indeed say this will bear a man out in a way of errour but Christ saith If the blinde leade the blinde they shall both fall into the ditch And the Apostle tels us that w●ll not excuse us that we followed the determinations of Councels of Synods For every man shall bear his own burthen Gal. 6.5 Nay and every man shall give an account of himself to God Rom. 14.12 So that you see this distinction of ministeriall and rationall publike and private judgment and Judges is founded in the Word of God We come to the second and that is to distinguish of points to be judged they are not all alike I will give you these distinctions of doctrine to be judged 1. Some are Doctrines of faith Some are Doctrines of worship And both these admit of their severall distinctions too 1. The doctrines of faith they are either such as are Fundamentall or Superstructive Doctrines I say these are either foundation-truths or building-truths And building-truths are such as are either More necessary or Accessory Accessory truths are such as are either More Evident and clear Or More Ambiguous and doubtfull Those more ambiguous and doubtfull are so either In themselves or To us 2. The Doctrines of Worship and those are such as concern Either 1. Internall worship and so they come under the Doctrines of faith 2. Externall and so they fall under the externall regiment or government of the Church The Doctrines of externall worship are either Essentiall or Circumstantiall Essentiall are those things which belong to the distinction of offices the choice of Officers and execution of them c. Circumstantiall are such as may be added for order for the commodity and profit of the people viz. time place hours In disciplina ecclesiastica distinguam●● ea qua sunt fundamentalia ab accessoriis levioribus fundamentalia sunt haec ut legitimae vocationes personarū retineantu● veluti pastores presbyteri diaconi ut ij legitime electi suo munere fungantur vel d●ponantur removeantur Accessoria dico quae ut haec fiant observentur in ecclesia quaque pro tēpore c. Danaeus in 1 Tim. 5.13 p. 289. with such like And that these distinctions also are founded upon the Word of God I might shew you at large The distinctions of Doctrines of faith and worship they are the summe of Christian Religion Fides cultus faith and worship are the two generall heads of Christian Religion spread thorow the whole Scripture And concerning the Doctrines of faith the distinction of foundation and building-doctrines you may see plain 1 Cor. 3.10 11 12. I have laid the foundation but let every man take heed how he buildeth thereupon for other foundation can no man lay then that which is laid Jesus Christ There is the great foundation-truth Now if any man build upon this foundation gold silver precious stones wood hay stubble Here are building-truths of which there is distinction some precious stones some gold some but silver The hay and stubble are errours and erroneous doctrines built upon a good foundation bad consequences drawn from good conclusions bad superstructions upon a good foundation So that you see there is footing for those distinctions I might shew the like of the Doctrines of worship those that are Essentiall and those that are Circumstantiall This distinction hath also countenance in the Word of God And for the Essentials of discipline there is mention made in the Word but for the other they are left to the prudence and wisdom of the Churches And now having propounded these necessary distinctions I come to the Answer of the Question Who is to judge of Gods minde in the Word And here we must runne over all the distinctions we have named There will be need of all for the clearing of the point First I told you that there was a ministeriall publike and authoritative judgement and there was a rationall * Dantur errores duplices quidam sunt fundamentales qu●●● ipsum fidei fundamentum consequenter salutis aeternae possessio tollitur quidam sunt m●●us principales non tam de fi●e quam circa fidem quibus nec ipsum fundamentum destruitur nec salutis adeptio anceps

equall Nor would Christ have one Church to forego communion with another Church but upon presupposed censure some foregoing act of authority if he would not have a brother to renounce communion with a brother but upon some fore-going Church-authority Mat. 18.15 16. much lesse would he have a Church And as it is a censure and so declares authority in Synods so it is to me a censure proportionate to excommunication and so certainly the brethren would have the Churches to receive it otherwise I conceive they were not to withdraw communion from them Ames saith Ames cas consc l. 4 c 29 q. 11. th 26. Rutherf though whole Churches and members of another Church cannot properly be excommunicated by a Synod yet for manifest heresie a Synod may 1. Condemn 2. Forsake 3. Reject such a Church which saith he is proportionable to Excommunication And is Excommunication in the essence and substance of the act as the other brethren say Of which I shall speak more by and by Now in the close of all this Discourse of the power of Synods we have two main Objections which we shall endeavour to answer and so conclude this Discourse Ob. 1. But it will be said Are the Churches to obey such a sentence meerly because the Synod commands it If indeed a Synod were guid●d by such an extraordinary and infallible spirit as that in Act. 15. and could say with them It seemeth good to the holy Ghost and us then were the Churches bound to obey but our Synods now are not assisted with any such inf●llible spirit nor have they that extraordinary concurrence of the spirit therefore we are not bound to obey Answ For the first part of this Objection viz. Whether the Churches are to obey because a Synod commands and enjoyns such things I answer No and demand what Protestant Authour ever said so Certainly the power of a Synod is not absolute but limited not magisteriall but ministeriall a power only in the Lord nor are we to be meer instruments moved by the will of those in authority as the Papists say but are morall Agents and ought no l●sse to obey in faith then they command in faith and are to give c●re and diligence we be not accessary to unjust sentences lest we also partake in other mens sinnes But though we are not to obey meerly because they command yet are we to obey because we are commanded in the Lord A Synod is to be looked upon as a solemn ordinance of Christ And the Elders are to be looked upon as the Officers of Christ and they decreeing and commanding in the Lord Manuscr quoted by Rutherf Due right of Pre●b p. 365. we are to obey Our brethren say thus much Though every particular Church of Christ hath right and power to exercise its own Ordinances Christ hath left them yet in difficult cases we are bound to seek advice of other Churches and to give so much authority to the concurrence of judgements in a Synod as shall and ought to be an obligation to us not to depart from any such resolutions as they shall make upon any consideration what ever but where our conscience and our peace with God is apparently concerned 2. For the second branch of the Objection which is taken from the different concurrence with and the assistance of the Spirit to our Synods and to that in Act. 15. they were guided by an extraordinary and infallible Spirit and could say It seems good to the holy Ghost and us our Synods have only at the best the ordinary assistance of the Spirit nay and may erre and therefore there is a vast difference An. I answer to this 1. This Argument strikes against all jurisdiction in a particular Congregation as wel as against all power in a Synod for a particular Congregation is not infallible neither they may erre in their administrations and therefore shall they not administer censures at all who will say this Nay 2. This strikes against all authoritative delivering of doctrine in single Pastours ●s well as the Dogmaticall and doctrinall power of delivering doctrine in Synods ordinary Pastours they have not that extraordinary concurrence of the spirit they are not infallible they may erre therefore are they not to preach 3. A man and so a Synod may be guided by an infallible spirit although his or their spirit be not infallibl● And the results of a Synod may be infallible and founded upon a certain word though a Synod it self be not infallible 4. I conceive these two are not convertible an infallible and an extraordinary spirit A man may be guided by an infallible yet not by an extraordinary spirit the ordinary presence and guidance of the spirit of truth in the word may be infallible yet but ordinary It is not an extraordinary assistance and guidance 5. But fifthly you suppose that here which cannot be made evident and clear that the Apostles were guided in this Synod by an extraordinary spirit or by the extraordinary assistance of the spirit The Papists indeed do affirm it and hence take a ground to inferre the infallibility of their Councels and Synods Non sequit●● spiritus sanctus huic Concilio adsuit ergo a●iis adest VVhitak And many famous Protestant Authours in their Tracts against the Papists affirm the same and make use of this as a medium to prove the fallibility of Councels that Councels may erre because they are but men and subject to errour and not guided with such an extraordinary assistance of the spirit as the Apostles were in th●s great Councell a Chamier Tom. 3. l 15. c. 10. sect 3. Illis aderat extraordinem spiritus sanctus adeo ut quae illi propo●erent ad●● simplicitèr manarent at reliquis pastoribus adsistentia spiritus nulla extra ordinem One speaking of this Convention saith The holy Spirit was extraordinarily present with them in so much that whatever they propounded was simply Gods communications but God affords no such extraordinary assistance to ordinary Pastours The like Whitaker also b VVhitak de authoritate Sac. Scrip. l. 1. p. 78 etiam controv 3. q. 6 c. 2. p 610. Certum est hoc fuisse singulare concilium singularibus privilegiis donatum c. It is certain this Councel was a singular Councel and was endued with singular priviledges in regard of the presence of the Apostles Shall we compare saith he the Councel of Trent yea that famous Councel of Nice to this in which there were so many Worthies endued with the extraordinary gifts of the holy Ghost farre be it from us to make such a comparison And a little after he saith c Omnes defin●tiones ecr●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Scripturis pares fuere Ibid p. 115. All their determinations were inspirations of God and equall to the Scriptures And in this opinion runs the stream of our famous Writers against the Papists With reverence to the vast abilities of these famous

thee on selfe purging but at last he that shall come will come 4. A fourth ground of instability may be the violence and heate of their affections to find out truth which puts them on to an inquisitiv●nesse a triall a search of all things In which search it may be this appeares a truth and may be another time there seemes a truth in another men are not setled while they are searching they are not fixed while they are inquiring their good affections prompt them on to inquire after truth and during inquiry they are unfixed and unsetled in the truth And so much for the second generall ground why many are carried away viz. want of stability 3. A third ground too much credulity Some men are too slow to beleeve and some are too facile and easie of beliefe to be too slow to beleeve when God speakes is our wickednesse and to be too facile and easie of beliefe what man speakes is weaknesse It is not good to be slow to beleeve a truth and it is evill to be facile to beleeve an errour and yet both these may arise from the same grounds in the spirit A man is slow to beleeve a truth because he doth suspect it an errour and he is facile to beleeve an errour because he doth apprehend it for a truth so that both these may arise from the honesty of a mans spirit in the one he is fearfull to entertaine an errour and therfore slow to beleeve a truth in the other he is fearfull to reject a truth and therfore gives entertainment to an errour Feare is oftentimes made a shooing-horne to draw on an errour and to hold out a truth But this I am not now to deale withall That which I am now upon seemes the contrary to feare viz. too much credulity and easinesse of spirit to beleeve which though it be contrary yet two contrary causes may produce one and the same effect Errour may be the effect of an excessisive feare as well as of an easie faith though indeed it be more properly the effect of too easie faith then of an excessive feare Men that take all upon trust are like to be deceived And it is a maine ground why many are carried away with errour their overmuch credulity their easinesse of beliefe There is too much of this temper even in the godly themselves and I have thought of divers grounds of it 1. This easinesse to beleeve doth arise from the great esteeme of the wisdome and holinesse of those who hold forth an opinion if indeed he were learned and not godly or if he were godly and weake in knowledge it would give some place to jealousie but where these two meete together they have great authority upon the spirits of men and all that proceeds from such men is received as infallible truth men take things upon trust from an honest man but they will examine what a cheater brings if an honest man bring you gold you will scarce try it especially if he say it is weight he hath tried it and he knowes it to be weight but if a dishonest man bring it though he say it is good yet you will try it Men will suspect a truth if a liar tell it and therfore Christ would not own the Devils acknowledgement of him when he said thou art the Sonne of God But they will be ready to beleeve an untruth if an honest faithfull man affirme it When you heare any news of great concernment the first thing you enquire is of what credit is the authour and if he be thus qualified 1. That he be a man of great intelligence one who knowes much of affaires 2. If he be a wise man and an honest man one who is not over credulous that will beleeve all and disperse for truth what ever he heares if he be one who hath seldome failed in his intelligence one that hath often spoken truth you conclude that what ever he brings is truth and yet it is possible for this man to publish a falshood too So if you know one who is a wise learned man a man hath much commerce with Heaven and intelligence thence one who is godly and holy and a man not apt to receive all opinions not overcredulous to take in all nor forward to vent all which he hath heard nay and perhaps hath been one who hath delivered many glorious truths of Christ why such a man you are ready to receive all from him even as Gospell you beleeve all he saith every thing comes with a great deale of authority into your spirits And yet its possible for this man to be mistaken it is possible to erre we know but in part saith the Apostle and who can say he is infallible in his knowledge Indeed there is much to be given to a man thus qualified in points that are of lesse concernment and controverted on all sides and this may be done I conceive without any prejudice to faith I say it may be done and yet not to resolve our faith into the authority of men But when this carries all when opinions are drunke in because they are the judgement of such men or because such men so godly so learned so faithfull doe hold them forth this is to pin our faith upon anothers sleeve this is to resolve our faith into the authority of others and is a shread of that garment whereby Babylon is distinguished it hath much of the Roman doctrine in it I beleeve as the Church beleeves so I beleeve it because such hold it forth And that is the first ground of overmuch credulousnesse in men which we had need to beware of and the more because we are too apt to slide into it and put man in Gods steed to us 2. A second ground of this overmuch credulousnesse is the benigne and faire aspects which an opinion carries It may be you heare of an opinion and it is comely drest it carries such faire and benigne aspects it lookes so lovely that we are ready to receive it and give entertainment to it without any more examination Thus the Devil beguiled Eve at the first the Apostle tells us she was deceived and what deceived her it was the benigne aspects which the fruit carried you reade it Gen. 3.6 And when she saw that the tree was good for food and that it was pleasant to the eyes and a tree to be desired to make one wise here were the benigne aspects the lovely lookes of it and what followes she tooke of the fruit thereof and did eate and did eate her death in it too so here when we looke upon the benigne and faire aspects which an opinion may seeme to carry we are ready to receive it and give entertainment to it without further triall This is to worke upon the understanding by the affections which is a preposterous and a dangerous way because the affections are blinde coecae potentiae and those gain'd they win the understanding to them by

pertinet subditos esse p●testatibus ex illa verò parte qua credimus D●o in regnum eju● vocam●r non oportet nos esse subditos cuiquā homini Deo enim potius obtemperandum quam hominibus Aug. It behoves us in things which concern this life to be subject to higher powers but in those things which concern another life we ought not to be subject to any man that is commanding things evil for he saith it is better to obey God then man If then these things be true that we are not to obey those comm●nds which are contrary to greater power Nor are we to obey when the command doth transgresse and exceed the limits and bounds of his power Then this is clear that when any thing is imposed either to be believed or to be done it is the duty of all to ex●●ine whether in the obedience of the commands of man he doth not transgresse the will of God or give more to men then is his due and proper alone to God Obj. 3. The faith of Christians ought not to be conjecturall and uncertain but certain and firm but when men lean upon the judgements of their own private spirits in admitting or rejecting doctrines their faith is uncertain because private men may be deceived but the judgements of Councels and Synods are unerring and infallible Ans For the first part of this Objection viz. that the faith of Christians ought to be firm and certain and not conjecturall or uncertain we freely grant It is a maxime in Divinity * Fidei nihil potest subesse alsum aut incertum Nothing uncertain nothing doubtfull or false can be the object of faith and this takes away their main ground It is then impossible that we should believe the determinations or definitions of Synods or Councels without examination because they may be false for they are not infallible they are not unerring as I have shewed they are but men and therefore their results and determinations doubtfull and therefore cannot fall under faith For the other part of the Objection That they who lean to their own judgements and not to the judgement and determinations of Councels their faith is doubtfull and uncertain I answer If by leaning to their own judgment be meant to adhere to what their own humane reason doth dictate to them in divine things then I say that their faith is doubtfull and false for mans understanding is no fit measure nor judge of divine truths it is above reason But if by leaning to our private judgement be meant adhering to that which an understanding enlightned doth evidence to be in the Word or adhering to that which the Spirit of God hath revealed and perswaded the spirit of a man to be the minde of God in the Word then I say that this faith is neither uncertain or false And therefore it is rightly spoken by a learned Divine * Is nititur proprij spiritus judicio quod illud sentit de rebut divinis quod ratio dicta c. Consul Morton Apolog. Cathol p. 2. l. 5. cap. 10. Turpissime falluntur papistae quod judicium spiritus privati spiritus divini ex multitudine potius aestimant quam ex origine D●● He leans upon his private judgement that judgeth of divine things what his own humane reason doth dictate but not he who judgeth of divine things according as the Spirit of God doth perswade him by the Word In this therefore the Papists are miserably deceived that they esteem that which one man judgeth to be the judgement of a mans private spirit but what a multitude and Councell doe determine that they call the judgement of the divine Spirit and so take up their judgement of a private spirit or divine Spirit rather from the authority of the determiners ●en from the truth of the t●ing determined rather from the multitude then from the originall of it when yet it may happen that the judgement of many even of a Councel may flow from a private spirit and the judgement of one single man from the Spirit of God a Patre● qui in Concilio Nicaeno putabāt conjugalē societatem sacerdotibus denegandam sequebantur judicium privati spiritus unus Paphnutius qui desendebat rerum immaculatū etiam in sacerdotibus bonorabilem sequebatur judicium Spiritus divini Ib. You see in the Councel of Nice who denied marriage-society to Ministers certainly they followed the judgement of their private spirits it was not the judgement of the Spirit of God and on the contrary unus Paphnutius one Paphnutius who defended against them all the lawfulnesse of marriage to Ministers and the bed to be undefiled followed the judgement of Gods Spirit Truth may be alone and not with a multitude one Paphnutius may have the truth and the whole Councel be in an errour Truth is not tyed to multitudes to learning nor to multitudes of learned nay holy men yet there would I seek it when at a losse To conclude this then 1. That man who doth embrace any doctrine or opinion because it is sutable to his minde and pleaseth his private spirit that man is led by his private spirit 2. Or that man who closeth with a doctrine because such and such doe teach it or such command it this is his own humane credulity and he acts his own spirit b Siquis credat aliquid per propter internum dictamen Spiritus divini judicium ejus per verbū illuminantis informātis is solus credit uti oportet Daven ib. But he that doth believe a truth by and through the inward dictate of the spirit informing his minde by the Word he is not led by his private spirit but by the Spirit of God Obj 4. But you see most Christians are so ignorant that they are not able to judge of Questions of faith they themselves will confesse they are not able to determine of such points Ans I grant there is too much ignorance amongst them who should know we may say with the Apostle Heb. 5.12 When for the time we might have been teachers of others we our selves have need to be taught what are the first principles of the oracles of God It is never enough to be lamented the ignorance even among them that are godly themselves c Non quaeritur quid rudes inertes Christiani facere possint sed quid pij fideles facere debeant Dav. But the Question is not here what those that are idle and slothfull can but what those that are godly and faithfull should Certainly they should be able to give an answe● of their faith they should be able to know the voice of Christ from the voice of a stranger they should be able to discern between meat and poyson between truth and falshood That is their duty and in some measure those that are believers are able in those points that are necessary to salvation Obj. But you will say that

liberty nay they are bound to examine and judge of the definitions and determinations of them They desire not that their authority shall be valid with you unlesse they bring the authority of God nor that you should hear them unlesse you hear God in them It is their work to propound to determine to declare yours to examine to prove and judge As one speaks e Cum dogma pr●ponitur credendum aut praeceptum aliquod faciendum quum credere facere sunt actus mei Si me hominem rationis participem praestare velim c. Examinare oportet quicquid proponitur ad scientiam meam when any doctrine is propounded to be believed or any thing commanded to be done because to believe and to doe are my acts if I will shew my self to be a man endued with reason I ought to examine what is propounded and so to assent or dissent so far as agreeable or disagreeable to the Word And indeed unlesse you will say we are bound ad personas titulos to persons and titles and not to the truth of the Gospel it is requisite that we should not only examine f Non modò qualitatem authoritatem docentium sed qualitatem doctrinae the quality and authority of the teachers but the quality of the doctrines and what conformity it hath with the minde of Christ Gal. 1.8 If an Angel from heaven should preach another doctrine let him be accursed Neither indeed is it possible you should assent to and receive any truth of Christ without the previous action of a mans own judgement unlesse there passe examination and judgement in a mans own spirit that it is a truth of God I say there can no man embrace a truth and assent to it upon the bare perswasion or determination of another Morton Apol. Cath. p. 2 l. 5. c. 9 10 12 c. although he doth never so much desire it unlesse there passe an examination and a proper act of a mans own judgement that the thing commanded is the minde and will of Christ Indeed a man may not contradict it or a man may give up his affections to it and subscribe to it out of corrupt affections and from humane or rationall grounds but he can never receive it as a man never subscribe to it as a Christian till there hath passed an act of his own proper judgement and this upon scrutinie and examination It is a shame to thinke how the common sort of people doe embrace doctrine the authority of the imposers doth give them eyes to see and judgements to assent and faith to believe and subscribe to what ever is imposed In the reign of former Princes how soon were the body of the Nation converted from Popery to Protestantisme receiving and rejecting embracing and refusing the sacred truths of God mainly if not meerly according to the aspects and commands of authority And is there not the same spirit in the multitude to this day ready to embrace and receive what authority shall command without any previous search and examination whether the things be of God or no A blessed and happie thing it is for a Nation to reject corruption in worship superstition in the service of God but then to doe this as men as Christians knowingly And as blessed it is to embrace a reformation to submit to the waies of God but to doe it knowingly upon scrutiny and examination this will make you men and to adhere to the truths of God received upon the utmost hazzard I see in many a preparation of heart to subscribe to what ever is of God but oh that there were the care the study the endeavour to examine things also that you might evidence them to be the truths of God that you might say as they of Samaria Joh. 4.42 Now we believe not because thou hast told us but because we have heard our selves and we know him to be the Messiah So now we embrace this Doctrine this way of worship not because it is imposed not because it is prescribed of men but because I see and am perswaded in my heart it is of God this were a work worthy a Christian This I exhort you unto away with blinde faith with blinde obedience you are men doe things as men you are Christians doe things as Christians embrace not any thing out of fear but out of faith not out of corrupt affections Nec ego Ariminensis concilij authoritate nec tu Nicaeni detineri● Au. but out of a pure and holy heart reject nothing out of pride prejudice but out of light do nothing ignorantly but all knowingly be resolved in your selves and that upon search upon examination Do not pin your faith upon the bare authority of men no not the best of men 1. You will wrong God what a wrong is it to God to attribute that to man which is proper to him alone to set man in Gods throne and to receive and subscribe to man before you see God to speak in them 2. And what a wrong is it to man to make them masters of your faith they claim it not it is Gods due and as you wrong God so will you them if you doe give it to them 3. You wrong your own souls you prejudice your selves in the wayes of God wound your souls with guilt of sin 4. It declares you either ignorant atheisticall or carelesse about the businesse of your souls or to be led and byassed with corrupt affections fears and hopes when you will close with any thing till you have tryed it and examined it and brought it to the barre past sentence and judgement on it It is the bravest thing in the world to see men do things knowingly if not you doe but side with a way out of faction and affection not out of knowledge and conscience It is not easie to determine whether is worse to be rationally and knowingly in an errour or to be ignorantly and blindely in a truth Get light therefore to discover and then to embrace 5. You prejudice the cause of Christ when you adhere to it upon slender grounds What a shame to doe that which we are not able to evidence is our duty to doe to walk in that way which we are not able to maintain 6. You endanger your own revolting that man can never hold to a way which he hath not clear'd and thereby is perswaded to be the way of God The same ground upon which he receives a truth he will reject it and embrace an errour If authority come in it shall cast the scale any way if it had not been for this that authority came in we should not have had so many Protestants and if that authority had not come in we should not have had so many Papists When the Standard is set up all flock to it but to the standard of authority not of truth I may say of most they are this way and they are not that they embrace

Scripture but declares the necessity of the illumination of the spirit So much for the first objection 2 Obj. Another objection against the Scriptures being judge of opinions is this It is the worke of a judge so to declare his sentence that the one party may see he was in an errour and the other that he is in the right but the Scripture nor the Spirit of God in Scripture doth thus evince truth and convince of errour as to make the parties to know they are in truth or were in errour therefore the Scripture cannot be the judge of opinions Answ It is the worke of a Judge to declare the law to give his sentence declare his judgement and not to convince partyes It will be a hard thing to convince the loser that he is in the wrong Men who are given up to errour blinded with folly and bewitched with selfe-love in love with their owne opinions it is a hard thing to convince such that they a●e in an errour And shall we say the Word of God shall lose its judiciary authority because men in errour will not discerne of its judgement 2. Though they will not see now and be convinced yet the time will come that they shall see if not before yet at the gre●● day of account all things shall be made evident many that breake the lawes and are guilty of felony or of murther yet will not confesse to a petty Justice that he is guilty but at the Assize he is made evident and then he is convinced of it so however men sew fig-leaves and cover their nakednesse now will not confesse their error yet at the great day of Assize all shall be made evident and their mouthes stopped 3. I say that the Scriptures do sometimes so clearly evince truth and convince of errour that the parties themselves even in this life are convinced of it and cannot gaine-say or stand out against the evidence 4. I say againe if that the light and judgement and authority of the Word will not convince men of errour neither will any authority upon earth doe it * Quae controversiae siniri non possunt ex determinatione verbi divini neque fin●entur unquamex determinatione cujuscunque authoritatis humane Da●en Qui ex scripturar●m lata sententia se victum non agnoscit nunquam agnoscet se victum ex sententia alterius judicis cujuscunque Daven Those controversies that cannot be concluded and determined by the judgement of the Word neither can they be determined and ended by any authority upon earth He that doth not acknowledg himselfe conquered by the evidence of Scripture will never acknowledge himselfe overcome by the sentence of any judge upon earth Give me leave to shut up what I have spoken in a word of application and I shall enter upon that enquiry Vse You see I have shewed you two things Who are to examine and by what rule to examine I have charged one upon you as your duty at all times It is the duty of every one to examine c. And I have given you here the rule by which you are to try viz. the Word of God This is the touch-stone It is not men not Councels not Synods much lesse the Pope whose unerring authority the Papists set above Councells But it is the Word of God which is the rule and judg a Theodor. histor Eccles l. 1. c. 7. In epist ad Innocent Epis 90. Inrer Epist Aug. and therefore by this the Councell of Nice both tryed and condemned the Arian Heresy by this the Councell of Carthage of Melevis of Orange tryed and condemned the Pelagian Heresy It is the speech of a heathen Philosopher b Qui ponit legem judicem ponit Deum qui addit hominem addit Bestiam he that makes the law judge makes God judge but he that makes man substitutes a beast instead And he gives this reason c Quia homines optimi distorquentur affectibus lex autem vacua est hujusmodi preturbationibus Arist because the best men are wrested with affections but the law is free of these perturbations If so much is to be given to humane lawes above the judgements of the best of men how much more to the divine the Law of God It hath been my work to clear this to you the Scripture is the rule Oh that now you had wisdome in the tryall you had need of wisdome to search to examine and need of wisdom to determine It is a shame to see how men sit as if these things did not belong to them Some are slothfull and will not enquire like Gallio they care for none of these things I have read of a Story of Henry the fourth of France who asking the Duke of Alva whether he had not observed the eclipses he answered no he had so much he said to doe upon the earth that he had no leisure to look up to heaven and there are many of this spirit who are so taken up and have so much to doe with the businesse of the world that they have no leisure to look up to heaven Some who enquire but sleightly and overtly they aske with Pilate what is truth but doe not take paines to finde it Others again who enquire but with corrupt affections which either bribe the understanding into errour or blinde the understanding that it cannot discern of truth Others that perhaps finde but either fear to own it or turn their backs on it as the young man in the Gospel Pelago se non ita cōmissur● esset quin quando liberet pedē referre posset and you know what the King of Navar is said to speak to Beza that he would lanch no further into the deep then he might come safe to shore Men look upon truth as an ignis fatuus that leads them into boggs most men would entertain truth as a servant but few as a King they would own so much as might be serviceable to them but they will not own any more not so much as may master them so long as they may live on truth they like it but cannot away with it when it comes to live on them nay and live on the best of their comforts to live on their estates wives children possessions nay liberty and life c. this is hard And he that sees not truth his honour truth his riches truth his friends truth his liberty life that man will never own truth alone In the disquisition of truth in the enquiring after truth in these daies beware of a double spirit beware there be not treachery in thee beware of a double spirit beware of being byassed with corrupt affections c. Aske the way to Sion with your faces thitherward that is with resolution to goe it when it is revealed be not only willing to know but stand resolved to doe and when God sees you willing to doe he will make you able to know And so much shall serve by way

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