the History of truth the historicall knowledge of things but the godly have the mysterie the mysticall conceptions of them To you it is given to know the mysteries of the kingdom of God Others have the bark and outward rine of truth Illi corticem pij medullam veritatis 1 Cor. 2. ult but the Saints have the marrow and spirit of it We have the minde of Christ 1 Cor. 2. ult Unregenerate men may have the out-side but there are secrets in truth in every truth which they know not The Apostle speaks plain The carnall man is not able to understand the things of the Spirit of God and upon this ground because they are spiritually discerned 1 Cor. 2.14 1 Cor. 2.14 he may discern of them as a man but not as a Christian he may discern of them rationally but not spiritually As there is need of a naturall eye and light to see naturall things and of a rationall understanding to conceive of rationall things So there is need of a spirituall eye and light to discern of spirituall things there is as much disproportion between spirituall and rationall things and a spirituall and rationall eye as there is between an animal or sensitive eye and a rationall eye the rationall perception of things is not so farre above sensitive as the spirituall is above the rationall perception of things I say man is not so much above a beast as a Christian above a man there is something of animality of the beast in man but there is nothing of a Christian faith and spirituall understanding of things in him faith is as much above reason as reason is above meer sense Which might have been a 3d restriction that unrenewed men or men of corrupt life they may be of right judgement for a time in many things but as men not as Christians by the light of reason not the demonstration of the spirit And therefore you see though it be a probable signe of errour when the entertainers of it are men of loose and corrupt lives yet it is not an infallible evidence for even such men may for a time be right in judgement in main things The Raven might bring good meat to Elijah though she her self was an unclean bird the bird was unclean but the meat it brought was good indeed it was but once we never read of a second time that either the Raven brought it or Elijah received it and it was when he was in the wildernesse too when we are in the wildernesse and straits we may receive bread from a Raven God may make use of a Raven to bring bread but we are to expect and receive our daily bread from better hands Indeed it 's true Non quis sed quid affertur Morton Apol. Cath. p. 2. l. 5. c. 9 Isa 8.20 we are not to look so much upon him that brings it as the meat that is brought we are not so much to look upon persons as doctrines we should rather judge of truth and errour by Rule and Scriptures then by life and practice thither God sends us Isai 8.20 To the law and to the testimonies if they speak not according to this truth it is because the light is not in them Men of corrupt life may deliver to you many excellent truths either out of evidence of reason convictions of conscience or for mercinary ends or for applause and ostentation the Apostle told us of some that preached Christ out of envie Phil. 1.15 Phil. 1.15 Certainly there is an errour of both hands we may have mens persons in too much admiration as the Apostle speaks Jude vers 16. Jude v. 16. You esteem too much of men when you will drinke in and receive an opinion because such bring it and you esteem too little of God and truth when you reject the minde of God because such reveal it it was the speech of Christ concerning the Pharisees Mat. 23.2 3. Mat. 23.2 3. They sit in Moses chair all therefore whatsoever they bid you observe that observe and doe but doe not after their works That which Christ spake concerning the Pharisees I conceive to be restrained to those times and to that subject of the Law 1. It was to be restrained to that subject of the Law they were the Interpreters and preachers of the Law Christ would have the people hear thē of it certainly he would not have them hear them upon other subjects if they had preached that Jesus was not the Christ that he was not the Messiah they were to expect a Messiah to come in visible royalty and glory to deliver them from their enemies as they understood that 110. Psalm and other places but as for Christ they knew who he was Is not Joseph his father and Mary his mother say they Joh. 6.41 and is not he the Carpenter No question this was the doctrine they preached and therefore Christ restrain'd them to the subject hear them while they preach the Law 2. Yea and it was to be restrained to the time too as yet the Mosaicall Law was not repealed those rites and Ceremonies were not yet abrogated and therefore as yet they might hear them and walk in the practice of those things but afterwards it would not be suffered they who preached this doctrine were called false teachers and the Apostle cals such deceivers seducers false teachers who preached observance of those things and told the people they were bound to be circumcised and to keep the whole Law of Moses This is certain * Veritas à quocunque dicatur à spiritu sancto est Au. truth by whomsoever spoken is of the holy Ghost We believe truth though the devil speak it but we doe not believe it because he speaks it nor doe we goe to him for the Revelation of it It was a truth which he said I know thee who thou art thou art Christ the Sonne of God but we doe not believe it because he said it but because God revealed it nor yet do we doubt of it because he published it who yet is a lyar and might perhaps speak this truth that we might the rather suspect it because a lyar said it but though he spake it yet we doe not doubt it because God hath revealed it So corrupt men may speak the truth I doe not say they ought to be speakers of the truth men of sinfull lives and practices are not to be in that office as dispencers of the Word and Sacraments but take it as I mean it may for ability in office nor for right to office I say corrupt men may speak the truth but we doe not believe it because they say it but because God reveals it nor doe we doubt of it because they publish it seeing God hath declared it Indeed I would not goe to a lyar to know the truth nor should I reject truth though it come from a lyar So I doe not goe to men of sinfull lives to know
travel over the births of many ages especially if former ages have been as pregnant as our present age is Besides the Apostle tells us Rom. 14.1 Him that is weak in faith do not receive to doubtfull disputation and why so lest you should stagger him unsettle him trouble him and certainly if they are not to be received to doubtfull disputations they are not to go to them if it had been their duty to go it had been the others duty to receive them Indeed we are to search let not any prophane loose carelesse secure atheist think I give indulgence to his lazinesse and security Let not any think I go about to patronize or countenance their carelessenesse You are to search God is revealing glorious things in the world many precious truths come masked to you under the notion of errour and many errours may be handed to you and seem to borrow the name of truth we had need to search we had need to pray we had need of a discerning spirit Only this take the measure of your own strength and put not your selves to difficulties above your measure if you meet with difficulties in these knotty times be not too swift to conclude make not your conclusions before your premisses are framed A man may be too soone in an errour too long out of a truth but that man is in a truth too soon who embraceth it in his affections before it be made evident to his understanding who entertains it before he can in some measure maintain it who concludes before he hath cleared That cannot be good judgement that is passed before evidence is brought in Nor that can be no orderly receiving of truth before which there hath not gone discussion and search But I will proceed no further these are the foure things which I thought to premise before I came to the answer of the query 1. That no man can plead an unerring spirit an immunity from all kinde of error Consul misner de eccl p. 657 c. 2. That the best of men are subject to the worst of errours 3. That though they be subject to them of themselves yet are they secured from them by the grace of Christ 4. That the way Christ doth secure us is in the use of means We now come to the resolution of the Query viz. Who are in danger to be led awâ—y with errour Qu. Who those are that are in danger to be led away with errour 1. All such who have not retained the notions of God in a holy and pure heart A corrupt heart is neither a fit receptacle for the receiving nor fit house for the entertainment of truth A sinfull heart will not long be the house nor truth long a tenant there Indeed where truth comes and abides it comes not as the tenant but as the Landlord the Master of the house that will dispose and order of all according to his own rules Now this no sinfull heart can brook withall he would take in truth to be his servant but not to be his Lord he would close with truth to serve him but not to serve truth he would live on truth but truth shall not live on him to speak plain he would entertaine truth no further then it will maintain him this is a corrupt heart and will not long be the receptacle of truth such a man is in the high way to be carried away with errour He that will not be Gods servant shall be the Devils slave he that will not be a servant to truth shall be a vassal to errour As we say he that will not be under the soveraignty of Christ shall be under the tyranny of sin he that will not be under the command of grace shall be under the power of lust so he that will not be subject to truth shall be enslaved to errour you have something of this expressed in Rom. 1.21 25 26. Rom. 1.21 25 26. Because when they knew God they glorified him not as God c. for this cause God gave them up to vile affections 2. All such who have not entertained the truth with love of it men that take it into their heads to know but not into their hearts to love Truth hath rather a tyranny then a soveraignty over some men it awes many whom it doth not perswade it convinceth their understandings but doth not convert and turne their hearts their heart is up in rebellion against all their light their affections are in armes against all their knowledge and their spirits are not brought into a peaceable subjection to those things revealed And such men truth will quickly be weary of them or they of truth where the heart doth not close with truths reveal'd but still stands up in armes against it this man is in danger to be given up to a way of errour You have this in 2 Thess 2 9 10. 2 Thess 2 9 10. Because they received not the love of the truth that they might be saved For this cause God shall send them strong delusions that they should believe a lie and be damned It may be God hath revealed some truths to thee and thou hast entertained them into thy head in notion but not into thy heart with love and affection here is light without heat thou hast no heart to embrace those things revealed may be upon examination thoâ— findest they will not suite with thy greatnes with thy interesâ— with thy hopes thy aimes thy ends and therefore cannot cordially close with them thou cannot deny thy selfe and become a servant to truth Thou art the man who art in danger to be given up to a way of errour 3. All such who have not walked sutable to those truths which God hath revealed to them It may be thou hast had many precious truths revealed to thee and thy corruptions would not suffer thee to walke sutable to them there is light in thy head but darknesse in thy life truth in the understanding but errour and sin in practice and conversation let me tell thee thou art in danger to be given up to errour Men that will not doe what they know shall not know what to doe men that will not follow the guidance of truth shall be led aside with errour Sinne in practice will bring in errour in principle Men of a bad life cannot long be men of a good beliefe 2 Thess 2.12 2 Thess 2.12 the Apostle tels us of such who were carried away with the deceiveablensse of errour who have not believed the truth but have taken pleasure in unrighteousnesse If you know Gods will and will not doe it if God have revealed his minde to you and yet you will not square your lives to it if you will walke in waies that are not good notwithstanding God hath revealed the evil of them you are the men are in danger to be given up to errour 4. All such who have embraced and adhered to former truths out of partiall respects private
order and therefore the Papists say that if their Prelates are deceived the people ought to erre with them Populi vi regiminis und errare posse imo debere rather then dissent from them and they say it upon this ground because that men are bound to receive and embrace for truth what ever is prescribed by them and if so if it be their duty then though they embrace errour yet they cannot be justly charged because they did but their duty So that I say if it were mans duty to receive all without examination or search then would not God charge them with sinne who received errour from them in authority But God doth charge them Luke 6. If the blinde doe lead the blinde they shall both fall into the ditch So Lam. 2.14 The Prophets have seen vain and foolish things for thee and have seen false burthens and causes of banishment And therefore we are exhorted to beware of such Jer. 23.16 Hearken not to the words of the Prophets that prophesie unto you they make you vain they speak a vision of their own heart and not out of the mouth of the Lord. And upon this ground you have it so often in the new Testament Beware of false teachers beware of the concision beware of such who doe come in Lambes clothing but within are ravening wolves Parisiensis hath a strange passage a Si seductor sub praetextu veri doctoris simplici alicui indoctâ— errorem aliquem impietatis praedicet Deus cor ejus avertet ne illi credat nisi hâ—c vel negligentia ejus vel alia culpa impediat Paris de legib cap. 21. If some seducer should come under the pretext of a true and orthodox Preacher and should preach some wicked errour to some simple and unlearned men God saith he would turn the heart of his people from believing his doctrine unlesse their negligence or some other fault of theirs were the obstacle and hinderance of it And Augustine hath a passage like it b NemineÌ„ excusatuÌ„ iri si seducatur per verba homlâ—um quia vocem ipsius Christi in sacris Scripturis audiri debuit August There is no man saith he that is to be excused if he be seduced by man to errour because saith he he ought to have heard the voice of Christ in the Scriptures c Nemo mihi dicat ô quid dixit Donatus quid Pontius c quia nec catholicis episcopis consent endum est sicuti fortè fallantur ut contra canonicas Dei Scripturas aliquid sentiant August de unit ecclesiae cap 20. No man shall say to me What said Donatus or what saith Pontius or Parmenianus or any mortall man there is no believing of the greatest Councels of the world because it is possible they may erre and deviate from the Word of God c. So much for the third Argument Why we are to examine all doctrins and that is in respect of Arg. 4 the facility of being deceived and the danger of seduction in things that concern our souls 1. The facility of being deceived if we doe not examine doctrines most men that are carryed away they are drawne aside for want of examination It may be they examine the quality of the doctors not of the doctrine they looke upon men and see them men of great parts and learning men of holy life and conversation men perhaps that know much of Gods minde and thereupon they swallow all that they offer they embrace all that they tender Consul Misner pag. 657. c. and never examine whether the things they hold forth be conformable to the Word of God Why the learnedst men the most knowing men the most holy men may be deceivers may leade thee away with an errour and therefore seeing such facility of deceit there is great need of examination Ne dum Evangelium sitiant venenum hauriant Lest while they thirst after the Gospell they drinke poyson lest while truth is their thirst errour may be their drinke 2. The danger of seduction what a sad and fearefull thing it is to be carried away with an errour to build hay and stubble upon a good foundation as the Apostle saith 1 Cor. 3.12 13. It is dangerous to thy selfe dangerous to thy family dangerous to thy posterity it may be dangerous to thy soule too and therefore certainly there should be all care had before you doe entertaine or embrace doctrine Christians are not lightly to receive any thing that concernes faith and salvation they had need to try it and examine it over and over we are not to reject an errour ignorantly but rationally nor are you to embrace a truth till you have debated and examined it whether it be a truth or no an opinion perhaps may cost you your liberty your estate your lives and I would be loth to buy an errour so deare A man would be willing that it should be truth that a man should do so much for he had need to be assured of that and therefore there is great necessity now if ever that we should examine what is truth and not to take all is brought to us but to see whether it be agreable to the Word of God yea or no. Isa 8.20 To the law and to the testimonies if they speake not according to this word it is because there is no light in them Arg. 5 If we are to receive all that is presented without examination and search whether the things prescribed are agreeable to the Word of God then have men dominion over our faith then should we make men Lords and Masters of our faith But no man ought to have dominion over our faith 2 Cor. 1.11 It is that you see the Apostle doth abhominate there we have not dominion over your faith And it is that which Christ speakes against Matth. 23.8 call no man father and call no man master upon earth vers 10. Indeed we are commanded to be obedient to man Ephes 6.8 Servants be obedient to your masters according to the flesh and yet we are commanded againe not to be servants unto men 1 Cor. 7.23 The meaning is evident if you consider with me there are two-fold masters 1. Masters according to the flesh and masters according to the spirit We are to be obedient to Masters according to the flesh so farre as appertaines to the outward man in all outward things But of our soules and consciences as we have no Fathers Oportet nos ex ea parte quae ad hanc vitaÌ„ pertinet subditos esse potestatibus ex illa vero parte qua credimus Deo in regnum ejus vocamur non oportet nos esse subditos cuiquam homini Aug. so we have no Masters upon earth onely our Master and Father which is in Heaven And in this sense Christ speakes when he doth say Call no man Master and no man Father upon earth that is acknowledge none your supre me Master neither
Divines against the Papists It would be too vast and intricate The result of all would be but this one Position that the Word of God and God in his Word the Scripture and God in Scripture is the only infallible supreme authoritative Rule and judge of matters of doctrines and worship of things to be believed and things to be done And this I shall make good to you in brief by Scripture-arguments and by the suffrage of learned and holy men and answer some Objections and come to the third Question That alone to which all the properties of a Rule doe belong is surely the rule and touch-stone whereby we should try opinions But to the Scripture alone doe all the properties of a Arg. 1 Rule belong And therefore surely the Scriptures are alone the Rule and touch-stone of opinions I suppose the first Proposition is clear all the difficulty lies in the second That to the Scriptures alone doe all the Properties of a Rule belong And this I will evince to you by the enumeration of some of the chief properties of that which is to be a Rule which I shall shew you are incommunicable to any thing but Scripture I will number six of them Prop. 1 The Rule of divine and heavenly things ought to have the authority of God who you know is alone acknowledged the Law-giver to his Church As in Common-wealths it is not in every Lawyer to make Laws these are established by the supreme authority so in divine things it is not for any man to constitute rules of faith and worship but it is proper to God alone Vide Dav. de jud norm fidei p. 46. who hath the supreme authority in his Church The Rule of divine things ought to have Gods authority and that alone the Scripture hath as it is confessed by all And therefore the Word only can be the Rule Prop. 2 The Rule of divine and heavenly things ought to be known and evident and clear to all who are to live by it You know in Common-wealths * Ignorantia juris neminem excuset the ignorance of the Law doth not excuse any man that breaks it because all are bound to know it And so ignorance of the minde of God in Scripture doth not excuse any because all are bound to search and enquire all are bound to know it and if so then must it be supposed to be evident and clear in things pertaining unto life .. And that is implied in those words of Christ Luk. 16.29 They have Moses and the Prophets let them hear them As if he had said they need no miracles they need not one to rise up from the dead the Word is nigh unto them they have Moses and the Prophets let them hear them and like to that is Rom. 10.6 7 8. Say not in thy heart who shall ascend up to heaven that is to bring Christ down from above or who shall descend into the deep that is to bring up Christ again from the dead But what saith it the word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach Prop. 3 The Rule of divine things ought to be constant stable immutable and unmoveable Consul Whitak cont 1. q. 5 c. 12. Misner de eccl Sect. 4 c. 7. Thes 3. Morton Apol Cath. p. 2. l. 5. c 9 10. c. But this only belongs to the Word men are fickle unstable like water Councels may alter be one to day another to morrow to day determine this and afterwards upon better grounds recede from their former thoughts and determine the contrary But now the Scripture that is ever the same it is an unalterable Rule it is unmoveable and unchangeable like God himself ever the same yesterday and to day and the same for ever The grasse withereth the flower fadeth but the Word of the Lord continues for ever Prop. 4. That which is to be the Rule to try opinions by Consul Whit. con 1. q. 6 pâ—â— totam Morton Apol. Cath. p. 2. l. 1. c. 53 54. Necesse est Scriptur dâ— sanct as in testimoniuÌ„ vocate naÌ„ sine his testibus enarratione c. Orig. Non afferamus stateras dolosâ—â— ubi appendamuâ— quod voâ—â—mus quo modo volumus pro arbitrio nostro sed stateram divinam de Scripturis sanctis c. Aug. Peccurro ad illam stateram dominicam ubi non ex bâ—mano sensu sed ex authoritate divina rerum monâ—eÌ„ta pensantur Aug. de cap. l. 2. c. 6 14. or the touch-stone to prove and examine opinions by it must be able and sufficient to doe it it must be adequate and proportionable to the things which are to be â—ryed it must be able to discover all truths and to evidence all errours Otherwise it is not a compleat Rule But that alone is the Scripture neither Men nor Councels are able to doe this some things may appear to them to be errours which are truths and to be truths which are errours and therefore men cannot be the touch-stone or the rule of tryall but now the Scripture is able this is a compleat rule this is proportionable and adequate to the things to be tried and doth reveal errour by discovering it to be dissonant to it and truth by declaring it agreeable to it self Prop 5. That which is the rule of tryall must be infallible it be such a Rule as cannot deceive if we come to aâ—ke for bread and it should give us a stone for truth and it should deceive us with errour it cannot be said to be a just Rule of tryall The rule must be unerring it must be infallible But this can no man be none can plead an unerring priviledge none can say that their determinations are infallible we know but in part and the best the most learned may not only come short in things they ought to know but may fail may mistake in the things they thinke to know As might be evidenced at large in many famous Councels therefore men cannot be the rule they are not infallible But now the Scriptures are they are the Word of the living God they are the standard of truth and truth it self We may deceive our selves in the search but the Scriptures are infallible they cannot deceive if a man have never so juct a measure yet he may deceive himselfe in the measuring but yet this deceit is not to be charged upon the measure but upon our selves So the Scriptures are a just infallible unerring rule yet may a man be deceived in the measuring of things by it but this deceit is not to be charged upon the rule but upon our selves Either we err not knowing the Scriptures or we err in the partiall search enquiry into theÌ„ we are not faithfull in the scrutiny All fayling ariseth either from ignorance from neglect or from corrupt affections and not from the Scriptures themselves All errours doe pretend to have then
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
Scripture but declares the necessity of the illumination of the spirit So much for the first objection 2 Obj. Another objection against the Scriptures being judge of opinions is this It is the worke of a judge so to declare his sentence that the one party may see he was in an errour and the other that he is in the right but the Scripture nor the Spirit of God in Scripture doth thus evince truth and convince of errour as to make the parties to know they are in truth or were in errour therefore the Scripture cannot be the judge of opinions Answ It is the worke of a Judge to declare the law to give his sentence declare his judgement and not to convince partyes It will be a hard thing to convince the loser that he is in the wrong Men who are given up to errour blinded with folly and bewitched with selfe-love in love with their owne opinions it is a hard thing to convince such that they aâ—e in an errour And shall we say the Word of God shall lose its judiciary authority because men in errour will not discerne of its judgement 2. Though they will not see now and be convinced yet the time will come that they shall see if not before yet at the greâ—â— day of account all things shall be made evident many that breake the lawes and are guilty of felony or of murther yet will not confesse to a petty Justice that he is guilty but at the Assize he is made evident and then he is convinced of it so however men sew fig-leaves and cover their nakednesse now will not confesse their error yet at the great day of Assize all shall be made evident and their mouthes stopped 3. I say that the Scriptures do sometimes so clearly evince truth and convince of errour that the parties themselves even in this life are convinced of it and cannot gaine-say or stand out against the evidence 4. I say againe if that the light and judgement and authority of the Word will not convince men of errour neither will any authority upon earth doe it * Quae controversiae siniri non possunt ex determinatione verbi divini neque finâ—entur unquamex determinatione cujuscunque authoritatis humane Daâ—en Qui ex scripturarâ—m lata sententia se victum non agnoscit nunquam agnoscet se victum ex sententia alterius judicis cujuscunque Daven Those controversies that cannot be concluded and determined by the judgement of the Word neither can they be determined and ended by any authority upon earth He that doth not acknowledg himselfe conquered by the evidence of Scripture will never acknowledge himselfe overcome by the sentence of any judge upon earth Give me leave to shut up what I have spoken in a word of application and I shall enter upon that enquiry Vse You see I have shewed you two things Who are to examine and by what rule to examine I have charged one upon you as your duty at all times It is the duty of every one to examine c. And I have given you here the rule by which you are to try viz. the Word of God This is the touch-stone It is not men not Councels not Synods much lesse the Pope whose unerring authority the Papists set above Councells But it is the Word of God which is the rule and judg a Theodor. histor Eccles l. 1. c. 7. In epist ad Innocent Epis 90. Inrer Epist Aug. and therefore by this the Councell of Nice both tryed and condemned the Arian Heresy by this the Councell of Carthage of Melevis of Orange tryed and condemned the Pelagian Heresy It is the speech of a heathen Philosopher b Qui ponit legem judicem ponit Deum qui addit hominem addit Bestiam he that makes the law judge makes God judge but he that makes man substitutes a beast instead And he gives this reason c Quia homines optimi distorquentur affectibus lex autem vacua est hujusmodi preturbationibus Arist because the best men are wrested with affections but the law is free of these perturbations If so much is to be given to humane lawes above the judgements of the best of men how much more to the divine the Law of God It hath been my work to clear this to you the Scripture is the rule Oh that now you had wisdome in the tryall you had need of wisdome to search to examine and need of wisdom to determine It is a shame to see how men sit as if these things did not belong to them Some are slothfull and will not enquire like Gallio they care for none of these things I have read of a Story of Henry the fourth of France who asking the Duke of Alva whether he had not observed the eclipses he answered no he had so much he said to doe upon the earth that he had no leisure to look up to heaven and there are many of this spirit who are so taken up and have so much to doe with the businesse of the world that they have no leisure to look up to heaven Some who enquire but sleightly and overtly they aske with Pilate what is truth but doe not take paines to finde it Others again who enquire but with corrupt affections which either bribe the understanding into errour or blinde the understanding that it cannot discern of truth Others that perhaps finde but either fear to own it or turn their backs on it as the young man in the Gospel Pelago se non ita coÌ„missurâ— esset quin quando liberet pedeÌ„ referre posset and you know what the King of Navar is said to speak to Beza that he would lanch no further into the deep then he might come safe to shore Men look upon truth as an ignis fatuus that leads them into boggs most men would entertain truth as a servant but few as a King they would own so much as might be serviceable to them but they will not own any more not so much as may master them so long as they may live on truth they like it but cannot away with it when it comes to live on them nay and live on the best of their comforts to live on their estates wives children possessions nay liberty and life c. this is hard And he that sees not truth his honour truth his riches truth his friends truth his liberty life that man will never own truth alone In the disquisition of truth in the enquiring after truth in these daies beware of a double spirit beware there be not treachery in thee beware of a double spirit beware of being byassed with corrupt affections c. Aske the way to Sion with your faces thitherward that is with resolution to goe it when it is revealed be not only willing to know but stand resolved to doe and when God sees you willing to doe he will make you able to know And so much shall serve by way
for an errour There is nothing which a good heart doth entertain but he entertains it under this notion to maintain it he takes it intâ— his house his heart with a purpose to maintain it wicked men receive opinions to live on them but a good heart receives an opinion that it may live on him a corrupt heart entertains an opinion that it may maintain him but an honest heart that he may maintain it A bad heart takes in an opinion as his servant which he makes to serve him els he will not own it but a good heart entertains it as his Master which shall rule all and dispose of all if it say it must have his pains his estate c. to maintain it to promote it to advance it he is not master of any thing he hath but all must go to serve it And therefore seeing it is thus you had need to look strictly what you take into your heart you had need to know what you give entertainment to seeing you must give maintaining to it also and it may cost all you have I only say thus much all thou hast is not too dear for a truth too good for a truth But there is nothing so little but is too much for an errour And therefore take heed you be not deceived And thus much shall serve for the demonstration of the false marks we shall now come to the sure marks and characters whereby truth and errour may be evidenced You have seen hitherto though some of these which have been laid down may be said to be probable signes yet none of them can be set down for conclusive evidences We are now to deal with such viz. to lay down infallible and undeceiveable evidences of divine truth And this is the first and main Character Divine truth is word-revelation Truth proceeds from God Chara. 1 and is revealed in the Word to us All Scripture saith the Apostle * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3.16 It is given by inspiration of God and in the 2 Pet. 1.21 The prophecies came not in any time by the will of man Consul Morton Apol. Cath. p. 2. l. 5. c. 9 Rom. 11.4 but holy men of God spake as they were moved by the holy Ghost The Word of God it is the râ—vealer of all divine truth if you would know what is truth your way lies clear enquire not so much what this man saith or what that For all men are lyars but search and enquire what saith the answer of God Non debâ—mus attendere quia alij ante nos sed quid Christus ante omnes dixit We are not to attend what others before us but what Christ before all hath spoken the truth is in Jesus Ephes 4.21 The Word is nothing else but a beam of that eternall Sun but a ray of divine of God-communication It is called the Word of truth nay truth it self Joh. 17.17 Sanctifie them with thy truth thy Word is truth and this makes the lest syllable in the Word to be more firm for a soul to rest on then all the protestations of men or Angels they though true yet they are not infallibly true they are not immutably true but God is and his Word is a beam of this truth a ray proceeding from this Sun and therefore saith the Prophet Isa 40 8. The grasse withereth the flower fadeth Isa 40.8 1 Pet. 1.25 Mat 5.18 but the Word of our God shall stand for ever 1 Pet. 1.25 Nay heaven and earth shall passe away before one iota one title of the Word shall fail Matth. 5.18 It is truth it is immutable it is infallible truth and divine truth is Word-revelation The Scripture is not only the revealer of divine truth but of all divine truth not that there is no more divine truth then what is revealed in the Word but that there is no more for us there is no more to be believed and obeyed then what God hath revealed in his Word It is the boundary of doctrine and the adequate measure of all divine truth Deut. 4.2 and therefore God sends us thither as to the place where we should finde all doctrine to be believed and obeyed and as to the touchstone whereby we should try all Doctrines Isa 8.20 To the Law and to the testimonies if they speak not according to this Word it is because there is no light in them And the Apostle would have you know that Word-revelation is a surer way to evidence truth then a revelation from heaven as hee tells us 2 Pet. 1.16 17 18. where having been speaking of a revelation from heaven and the clearest that ever was revealed in the transfiguration of Christ the Apostles themselves were eye-witnesses thereof and heard that voice from heaven This is my well-beloved Sonne in whom I am well pleased yet saith he vers 19. We have a more sure Word of prophecie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning Word-revelation not that this is a more sure revelation then that was but that this is surer to us Word-revelation is more sure to us then a revelation from heaven God would have us to know truth by Word-revelation divine truth is Word-revelation And that is the first Character which yet for fuller and clearer conception I will branch forth into three particular maximes Max. 1 What ever the Word of God doth plainly and evidently hold forth that is infallibly truth the Word of God or God in the Word doth give out all Doctrine to be believed and obeyed and whatever the Word holds forth what ever hath a bottom and firm footing in the Word that is undoubtedly truth All is divinely true which the Word holds forth but all is not morally and practically good All is to be believed which the Word holds forth but all is not to be observed what ever is in the Word is the object of our faith but what ever is in the Word is not to be the rule of our life There are no provisoes to be laid down in point of faith all is truth and we must believe all Fides non eligit objectum faith doth not single â—ut it 's object it doth not pick and chuse but believes all which God hath spoken but there must be some provisoes in matter of practice though all to be believed yet all is not to be observed unlesse 1. It be of common equity and not of peculiar ingagement interest priviledge 2. Unlesse it be of perpetuall right and observance Vniversalis perpetui juris and not temporary and for a time only There were many things which the Word gave out to the Nation of the Jews to be observed which since Christ are as Statutes now repealed they were not of common and generall equity nor were they to be of perpetuall and everlasting observance and therefore are not to be observed by us though believed of us what ever the Word gives out is to be the object of our faith but not
to be the rule of life I come to the second maxime What ever may be collected by way of manifest consequence Max. 2 or made out by evident deductions from the Word is certainly true This is the second maxime Morton Apol. Cat. p 2. l. 5. c 9 Though a Doctrin asserted be not in totidem verbis as we say expressed in Scripture yet if it may bee made out of Scripture by manifest and undeniable consequence this is certainly a truth there are many precious truths which are not yet in distinct words expressed in the Scripture For example if a man hold forth this doctrine that it is possible for a man to come to the knowledge of his renovation or his own condition This is a truth but where do we finde it in these distinct words in Scripture and yet it may be soundly collected from such Scriptures as these Examine prove try your selves know you not your own selves All which imply that upon tryall a man may be able to come to the knowledge of himself and the like may be said of many other points which though in terminis are not contain'd in Scripture yet may be made out by manifest consequence and evident deduction and therefore are truths So that I say what ever may be made out of the Word by evident deduction is to be received as a truth But here I must lay down three Cautions The place of Scripture or that Word from whence the deductions Cau. 1 are made must not be mistaken The Pharisees read in Scripture that Christ should be a King and thence they made these deductions that certainly Jesus was not the Christ here was a mistake of the place The Disciples had read in the Law that Christ should live for ever and thence they made these deductions that Christ should not die We have read in the Law that Christ shall live for ever how saiest thou then that thou must die here was a mistake of the place So the Apostles they preached Christian liberty and had said that Christ had purchased and instated all believers into a blessed freedome which they were to maintain against any who went about to defraud them of it But now if they or others should take this Christian freedom to consist in exemption from all laws both of God and man here were a great mistake farre from the Apostles thoughts and those deductions are a building without a foundation and cannot stand Cau. 2 2. The deductions must be rightly gathered they must naturally arise from the Scripture There are many false deductions made and I may say so many errours founded upon the Word of truth Take an instance or two you have here a Scripture Take heed that no man deceive you for many shall come in my name c. when a man shall gather from thence that the Saints may be seduced and carried away with damnable errours this is a false deduction the 24. verse doth plainly shew us that where it is said They should deceive if it were possible the very elect by which is implyed the elect cannot be deceived So we have another Scripture where it is said Keep me from presumptuous sins and now when from this a man shall gather such a doctrine as this that the Saints may sin presumptuously this is a false collection and contrary to that Scripture in Rom. 6.14 Sinne shall not raign in you for you are not under the Law but grace c. The like may be said of that Scripture Let him that stands take heed lest he fall when a man shall inferre thence that the Saints may fall totally and finally this is a false inference and contrary to the expresse Word of God and his own Covenant which is Jer. 32.40 I will make an everlasting Covenant and I will never depart from you from doing you good but I will put my fear in your heart you shall never depart from me We read also of such a Scripture as this You would not come to mee that you might have life when a man shall draw such conclusions as these from it that it is in the power of man of himself to come over to Christ it is a false deduction So we read such an expression as this Work out your salvation with fear and trembling and when thence we shall gather that no man can be assured of his condition this is a false deduction Many more might be named but these shall suffice by which you see what need we have of adding this caution viz. That the deductions be rightly gathered we will come to the third 3. Those Deductions they must agree with the harmony of Cau. 3 Scripture it may be there may be deductions made and those rightly gathered nay and the place be rightly understood too and yet those deductions may be erroneous Nihil serè in Scripturis obscurū est quod nō alibi planissimè dictum reperiatur Au. Scriptura eam studiosè perscrutantibus est sui interpres Mort. Ap. Cath. p. 2. l. 5. c. 9 10 c. because they agree not with the harmony of Scripture Truth is not ever found by one place what is spoken in one place may be repealed in another and therefore we must consult with the harmony see the agreement how one place doth bear witnesse to another though you look upon some places and see them disagreeing yet there is a sweet harmony and agreement in all like Nathan and Bathsheba they speak the same thing assure your self it is none of the least of the noble works of the Ministers of Christ to study the harmony of Scripture and see how they doe mutually give hands and bear witnesse one to another it is the fault of some the better to strengthen their opinions to set one Scripture at difference with another it is our work to search the agreement and discover how in their disagreements they are yet serviceable one to another and to the purpose of God in the saving them that doe believe It was Pauls course you see in his whole Epistle to the Hebrews Whit. cont 1. q 5. c 9. p. 361. 〈◊〉 medijs inveniendi Scripturae sensum not to decry the old Testament which indeed was but the Gospel vailed but to take the vail off which was upon those places and upon their eyes in the reading of them as he tells them and shewd them that all this was but Christ in figure all this was but Christ in type they were but the figure of those things that were to come I am confident that the want of study and endeavour to seek to preserve the harmony of Scriptures is the great ground of many errours among us those deductions are not safe which overthrow the harmony and agreement of Scriptures the Word of God And those are certainly true with which the whole harmony of Scripture doth agree and so much for the third Caution and second particular Max. 3 What ever may be made evident to be
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
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
from us as the matter will not bear much lesse to fasten such deductions upon them as their professed judgement and if such things have been done it were a good way to agreement to retract those unjust charges which obstacle and block up the way to a happy union 5. Let there be a truce and cessation from all matters of strife and contention agreed on Print not preach not spread not your differences let there be a mutuall consent not to publish severall opinions which makes the people like a troubled sea without rest tossed with contrary winds and doth but heighten disagreements and make them more difficult to be composed and reconciled partly because in so doing men are more engaged and so harder to retract and their parties are encreased whom it is more difficult to satisfie 6. Lastly Set upon a brotherly and amicable conference And here I fear I speak it with grief I am as a man born out of due time yet I will speak my heart in it though former attempts in this kinde have been abortive yet after endeavours may be succesfull miscarrying wombs may be fruitfull let it be again again commanded and attempted In this conference let it not be thought presumption if I humbly suggest the consideration of four things 1. The persons undertaking it 2. The intention with which 3. The manner how to be carried 4. The obligations in it I will speak to them in brief 1. The persons undertaking it must be considered it is the main requisite to a happy agreement Certainly they are to be holy men principled from above and not byassed with carnall and corrupt interests humble men not great in their own thoughts and opinions not too big to close wiâ—h any truth nor so little as to side with an errour Meek men such as are under the reign of reason not the command of passion and in the acting of the one can silence the other Self denying men such as can trample under foot their own concernments Quis non vita sua redimat submotum istuc infinitum disfidij scandalum to advance the interests of Jesus Christ It was the speech of Bucer Who would not purchase the removing that infinite scandal that comes by dissension even with his life Men truly of such spirits might do much for the composing of our differences And yet alas I dare not but perswade my self such we have had and yet may say in the words of the Prophet We looked for peace but there is no good and for the time of hâ—aling but behold trouble 2. A second thing to be considered in this conference is The intention with which it is to be carried Not to non plus silence or conquer one another much lesse to search out disagreements and enlarge them but brotherly and humbly to finde out the truth and conscientiously to soader and compose our differences 3. A third thing to be considered is The manner how it is to be carried certainly not passionately and contentiously as adversaries striving for mastery but brotherly friendly humbly as men mutually seeking out for truth All strife is unsutable unles it be this Who shall be furthest off from strife If once men fall to crossing and contending one with another they will never be able to perswade much lesse to procure and settle any happy agrâ—ement Noluit haÌ„c laudem ad versae parti concedere quod pacis concordiae stud oâ—â—ores quam ipse essent Daven p. 4 It was the speech of Luther at the agreement at Marperg That he would not by any means suffer the adverse party that honour to outstrip him in the desires of peace and amity O that we could thus out go one another in the desires after this happy agreement and pursue it in an humble brotherly way in which should we happily prevail with either party they would not look upon themselves conquered but conquering nor would they be ashamed like those overmatched and overcome by their adversaries but would rather rejoyce at those bettered by their friends 4. A fourth thing to be considered is The obligations in it And it were well if such persons meeting for such ends were under some solemn obligations or covenants to lay aside all other interests and engagements and faithfully impartially and conscientiously to search out for the truth and to imbrace what ever overtures and hints of agreement God in his Word will afford them When mens spirits are under such weighty and solemn bands they will not without clear and demonstrable grounds from the Word oppose or dissent one from another nothing but God and truth shall part them And I read of this practice in some former Synods and Conventions we need to go no further then that of late the Synod at Dort wherein the members of it first the President of the Synod then all the Professours Pastours and Elders of the Netherlands deputed to the Synod and lastly all the Divines of other Nations did all joyntly binde themselves in a solemn oath wherein they engaged themselves unto an impartiall examination and decision of those five Articles in controversie according to the Word of God and undoubted rule of faith promising in this whole action to propound nothing to themselves See Paget power of Class and Synods p. 239. but the glory of God the peace of the Church and preservation of the truth And it were very requisite that those who are singled out and set apart for such a work might be under such engagements that in the whole procedure of the work they might act as such who have the vows of God upon them and might not be in such danger to be led aside with their own interests engagements affections or disaffections but might faithfully and singly seek after truth and peace And thus now a conference being setled there are but three main things to be looked after 1. To avoid all unnecessary controversies 2. To conclude and establish agreements 3. To accommodate differences 1. All unnecessary controversies are to be avoided As in doctrin there are fundamentall and superstructive truths Videl de episc Const praefat so in government there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some things immutable and unalterable and some things prudential and changeable It was one way which * Epist of Casaub to Car. PerroÌ„ K. James advised for agreement That there should be care to distinguish between necessary and unnecessary truths the one is to be preached pressed urged by the sons of peace and truth and a consent therein to be obtained the other was to be forborn and place given to Christian liberty being but a needles occasion of difference and dissension It was said by a learned man concerning the healing of the differences of the Germane Churches That as often as Divines of both sides have set themselves seriously about this work they still effected in it as much as they desired to effect and