Apoc praeâ—ect 4. Origen and Tertullian did greatly excell in learning insomuch that the one was esteemed the chief of the Greeks and the other of the Latines yet they fell into many errours and those who held their opinions were judged Heretikes and called Tertullianists and Origenists c. Yet in this I say thus much that so farre as they have learn'd of the Spirit so farre as their learning is implanted so farre it judgeth truly but that which is ours and the improvement of our knowledge by industry and diligence that improved knowledge is subject to errour and mistake The Father may leave his childe a good stock and well gotten but the childe may fail in his improvement of it his additions to it may be faulty The first stock is Gods and that is light in main things he gives his people an unerring an infallible light in essentiall and fundamentall truths or truths necessary to salvation but now the improvement of this stock is ours the additions and accretions to it in accessory and circumstantiall truths and herein we are subject to fail and erre Thus I have answered this Question Whether it be not enough to discover an opinion to be a truth that it is maintained and upheld by learned men c. But least you may think I have been too abstruse that I may speak plain to all take in these three things Learning then I say cannot be a conclusive evidence of truth 1. Because all learned men are not gracious men 2. Because learning without grace is but the forge of errour such men they are for the most part self-conceited part-proud and the pride of the head is a dangerous engine for errour 3. The most learned and the most gracious men may erre as I shewed before I see this spirit in many men that they are great admirers of learning indeed some give too little to it as well as others too much to it some wildly crie down all learning as if it were a prejudice and utterly disserviceable to the finding out of truth in divine things Indeed learning without grace is a forge for errour and an engine against the truth but if you take learning only as we speak it for the improvement of holy reason by the helps of Arts of Sciences tongues and the writings of men there is no Question to be made of it but that learning viz. holy reason thus improved is a great a mighty advantage to the finding out the minde of God and the want of this is the cause why men run headlong into many errours and for ought I see to the contrary that place of St Peter 2 Pet. 3.16 2 Pet. 3.16 where the Apostle speaks of some things hard and difficult in Pauls Epistles Which unlearned and unstable men doe wrest as they doe other Scriptures to their own perdition I say for ought I see to the contrary unlearned in that place may be taken in this latitude which I speak though it 's true those who have not this learning if they have this inward teaching shall never wrest Scriptures to their perdition they shall never erre and continue to erre damnably yet may they erre dangerously And we see this to be true in every daies experience the knowledge of divine things is exceedingly increased Pâ—â—ker de polâ—t ecclâ—â— 2. c 18 p 244. the hidden things of God are revealed truths revealed and confirmed errours discovered and condemned and the perusall of godly and learned men together with the study meditation and debate of things may much improve mens holy reason and strengthen men in the truths fence men against errour the want of which may render men lesse able to stand against the Sopâ—istries of men and more endanger men to be carried away with the stream of errour So that I would not be apprehended to speak against learning under that notion that is the use of any thing which might improve our holy reason and make us able to convince gain-sayers We have to deal with subtill Sophisters and there is need of the utmost of the improvement of reason in divine things But I speak against those who would give too much to it men are all in extreams Is there no middle between too much admiring of it and contemptuous despising of it though it doe not evidence where it is there is truth yet is it of no use to finde out truth Because gold is not good to eat is it not therefore good to buy meat So because learning is not truth is it not therefore serviceable to finde out truth Julian Indeed there are some give too little to it and there are some again which give too much Some that doe not give the least weight to it to cast the balance and others that are ready to resign up their faith and judgement to the learning of others if they see men of learning though they be not able to judge of it they are ready to resign up themselves and yeeld up look and key to them and let them take possession and have full dominion over their faith and consciences Most men are led by blinde obedience and implicite faith in divine things and seeing they will resigne up their understandings they act their reason thus farre that they will resigne up their judgements to those they apprehend most learned they will be of their opinions and of their judgements though they can say no more for it but that such a man saies so it is the opinion of such a learned man I tell you this is as blinde obedience as implicite faith as any is in Rome To conclude this Question there is both danger and folly in this too much admiration of learning 1. There is danger in it you are endangered to resigne up your judgement and faith to them which you are not to doe you are not to make any men the Masters of your faith you see how the Apostle abominaâ—â—d that when he saith 2 Cor. 7. We are not Masters of your faith but helpers of your joy You are not to give up your faith your conscience to the doctrines or opinions of men though the best the holiest the learnedst of men as I have shewed you at large 2. There is great folly in it 1. You are neither able to judge of learning 2. Nor is learning able to judge of truth If you will aske all the learned men in the world out of the Church they will tell you the Gospel is foolishnesse And if you will aske many of them in the Church there are many precious truths which they judge folly and the rest they receive them by tradition or as the received doctrine of the age they live in their knowledge in divine things it is gotten up by industry even as the knowledge in any Art or Science and it is but the improvement of their reason not the revelation of the Spirit If learning alone were a competent Judge of truth and errour and that
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
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
of touch in application we come now to the Query Qu. 3. If the Scripture be the Rule God in Scripture Judge yet the great Question is Who shall judge that this is Gods minde in Scripture Here lies all the controversie There is great cause of propounding this Question in regard that the Scriptures they are not in all things so clear but that you see they are capable of many interpretations Capable I say not that these divers senses doe arise from the nature of the things affirmed or from the minde and intention of the declarer but from the ignorance or perverseness of the searchers and inquirers as was said before There is nothing more known then that there are divers senses various interpretations of the same Word of God of the same texts in Scripture Had it never been known before yet our daies had given us plentifully sad experience of it which is the root of all the divisions and differences among the people of God The Papists indeed have a way for union though not Gods way they take away from the people first the Scriptures and then the judgement of discretion or rationall judgement and give them no power to examine and try their Councels sentences determinations but contrarily tell them they are bound with implicite faith and blinde obedience to submit to and receive the doctrines and determinations of the Church and their safety lies in submitting their judgements to their guides though they lead them in a way of errour not considering that which Christ saith If the blinde doe lead the blinde they shall both fall into the ditch Thus they doe they take away the Scriptures from them the light of the Sunne and then put out their eyes too take from them a common and rationall light tell them they have no power to examine their sentences and determinations and then they bid them follow them in the dark give up their faith and consciences to be ruled and guided by them thus after they have made them as beasts they put them under the yoak and deal with them as beasts And now when they have done this they boast of the unity that is among them and tell us they are all of one minde they are not divided into so many factions and different opinions as Protestants are Indeed they have a blinde agreement The Protestant Churches goe not this way for to bring men to union they render us the Scriptures in our own tongue Whitak cont 3. q. 6. Daven de judic nor fidei p. 110 111 112. c. 136 142. they tell us it is our duty to search and examine them they tell us that Councels are not infallible that every Christian hath the judgement of discretion and is bound to try all things they tell us that we are not bound to submit to the determinations of any no further then they shall be made evident to be consonant and agreeable to the Word of God Consul Whitak cont 1. q. 5. c 8. Mort. Apol. Cath. p. 2. l. 5. c 11 12. And if this occasion difference which it doth not of it self yet it is better knowingly to differ then brutishly to agree It is better to differ as men nay as Christians for so we doe in a kinde every one holds forth light and conscience to be the ground of difference though this conscience may be misled and this light may be darknesse I say it is better to differ as men as Christians then to agree as beasts if we differ we differ Christianly if they agree they agree brutishly A conscientious dissent is better then a blinde union if the one be ours I am sure the other is theirs But I am too injurious to you We will come to the Question Qu. The Scripture is granted to be the rule whereby we are to try opinions and God in Scripture is agreed to be the supreme Judge of them But here is the Question who shall judge that this is the meaning of the spirit that this is the minde of God in Scripture It is granted * Scriptura est sui ipsâ—m interpres Whit. cont 1. q. 5. cap. 13. Scriptura se clarissimè laculentissimè interpretatur si nos ScripturaÌ„ sese interpretantem attendere volumus si non in omnibus ubique locis ficut dubitationis â—ihil relinquatur tamen in pâ—urimis maximeque necessariis in sum mis fidei nostrae capitibus Whitak loc cit Consul Paâ—k l. 2. c. 2 p. â— 151 152. Mort Apol. Cath. p. 2. l. 5. c. 9. Scriptura eam stidiosè perscrutantibus est sui interpres Consul Dave de judic ac nor fidei c c. 17. q 4. p. 95 96. c. Vâ—de Whitak cont 3. q 6. An Concilia possint errare per totam quaestionem that the Scriptures are the best interpreters of themselves and thither all must goe for the discovery of the truth or falshood of opinions not only private men but Synods and Councels if they speak not according to this Word it is because the truth is not in them And there are eight severall Rules laid down by that learned Whitaker which if they were observed by all in the tryall of opinions and searching out the minde of God in Scripture abundance of controversies would come to a fair end you may peruse them in his 1. Cont. q. 5. cap. 9. de medijs inveniendi verum Scripturae sensum But it will be said if every man is to be Judge then so many men so many mindes there will be nothing but differences divisions and confusions If it be said a Synod or a Councell are to judge then are men either to submit to their sentences and determinations before they have examined them or they are to examine them before they submit to them If we say the first that we are to submit to them before or without examination then doe men give up their faith and consciences to men and yeeld implicite faith and blinde obedience to humane authority If we say the second that we are to examine before we are to submit which certainly is the truth no Councell upon earth is infallible if not infallible it may erre if it may erre then certainly there is a liberty left for every one to examine and if a liberty to examine then the like liberty to assent or dissent from their determinations as they shall be made evident to his own understanding and conscience to be consonant or dissonant to the Word of God the supreme Judge of doctrine But I am not in this Question to deal with the consequences or the severall inferences that will be made upon the answer of it I have reserved that to the next which is the sixth generall Question viz. What are the remedies against errours and erronious opinions I shall therefore at this time only lay down the answer and so passe on Qu. The Question is who is to judge that this is the minde of
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
consonant to Gods minde or the main end of God in Scripture though there be not a particular place for it yet doubtlesse it is a truth there are many precious truths which yet would puzzle to finde a particular place upon which they may be fully established which yet agree with the generall drift and main end of God in the Scripture The great end of God in Scripture is to bring us out of our selves and to bring us up to him to render all the world emptinesse and discover fullnesse alone in himself to bring us to believe and close with Christ and give up our selves to him in waies of love and obedience and what ever doctrine doth truly serve for these ends what ever drives on this design is undoubtedly a truth though it be not contain'd in expresse words in Scripture And so much shall serve for the first Character by which many errours are struck down we come now to the second And Chara. 2 2. The second Character of truth is this That which doth really and truly advance all God in Christ is certainly a truth of God All truth as I told you was divine Revelation and it is the end of all divine revelation to advance and set up God in Christ it is the great design the great end which God doth aim at in all his Word-revelation to set up himself to advance the riches of his grace in Jesus Christ And therefore that which doth really and truely advance all God in Christ is certainly a truth of God For our better and clearer conception we must take this Character in pieces and shew you how it contains four conditions or there are four qualifications requisite to evidence any doctrine to be a truth of Christ 1. It must advance God 2. All God 3. All God in Christ. 4. It must doe all this really 1. Divine truth it doth advance God it sets up God and layes man low it raiseth up God upon the ruines of self and sin it makes God great and man little God all and man nothing it empties man of himself and makes him seek his fullnesse in God and that which doth thus hath a good evidence it is a truth of God Errour may advance the creature it may advance a mans self but it doth not advance God nay errour may seek God in the creature but it cannot seek it self in God it may give to the creature that which is Gods but not give to God that which is the creatures it may take from God to give to the creature but it doth not take from the creature to give to God And errour may lessen it self to make the creature great but it cannot make it self nothing to make God great you see this in Colos 2.18 Some in a voluntary humility did worship Angels here man lessens himself to make a creature great but he doth not make himself nothing to make God great Here he takes from himself and from God to give to a creature but he doth not take from the creature from himself to give unto God This is a genuine property of truth it advanceth God it makes God all and it self nothing it empties it self of it's self and seeks alone it's fulnesse in God that can be no truth that draws not up the heart to God and brings the soul to live in him as it 's utmost happinesse and that which doth thus must needs make all things little and God great and be content to lose it self in God and for God that it may finde it self in God Now if you should examine some opinions by this 1. There is an opinion that man hath ability to close with the tenders and offers of grace he hath power in his pure naturals to come over to Christ This opinion advanceth man but doth not advance God it sets up the will of man against the will of God it is an opinion against Word-revelation we are said to be dead in sin and dead men cannot move Christ tels us Without him we can doe nothing Joh. 15.5 2. Divine truth it advanceth all God 1. It doth advance the nature and attributes of God 2. It doth advance the will of God 3. It doth advance the waies of God 1. It doth advance the nature and attributes of God 1. The Wisdome of God 2. The Mercy 3. The Justice 4. The Power 5. The Immutability of God 6. The Holinesse of God There are some opinions which may seem to advance some of God but not all of God Some that may seem to advance his mercy but not his justice some his grace but not his holinesse some his power and his wisdome but not his truth that opinion which doth not advance the justice as well as mercy the holinesse as well as the grace of God certainly it is no truth of God God hath set himself to be wholly advanced in all his attributes and you doe not advance any of God if you doe not advance all of God To instance for illustration in a few particulars 1. Therâ— is an opinion that Christ came to save all here is an oâ—â—nion that doth advance the mercy but not the truth of God You know the Word tells us that he came to save them who shall believe in him now certainly if he came to save all then all believe but the Apostle tells us that all men have not faith therefore surely the death of Christ is no further to be extended then his prayer and his prayer is not for all as you may see Joh. 17.9 Joh. 17.9 I pray not for the world but for them thou hast given me 2. So secondly there is an opinion that Christ merited no love or mercy at his Fathers hands for us God loved us from everlasting and say they How can Christ be said to merit that which we had already Now would you know whether this is a truth or an errour You may examine it by this see doth it advance all God indeed this doth advance the love the mercy of God but not the justice of God it is indeed a wrong to his justice for Gods justice is no way advanced unlesse there be satisfaction made to it all the mercy that God bestows on sinfull men it is in relation to his precedent satisfaction Eph. 4.13 hence Christ is said to bear sinne to satisfie for sin c. and God for Christs sake is said to pardon sinne Ephes 4.32 3. There is an opinion that the Saints may fall from grace and they say this opinion doth much advance Gods justice but how that can be I cannot discern when I see it so evidently contrary to his truth to his promise and covenant he hath made with us as you see Jer. 32.40 certainly though the life of a Christian be a secret life it is hid yet it is a safe life it is hid in Christ Besides these there are many opinions which would seem to advance the grace of Christ and the mercy of
have yet another which is of great moment also and I have then done with this discourse The sixth and last Quaery is this viz. Quest 6. What waies God hath left us in his Word for the suppressing of errour and reducing of erroneous persons A Question certainly of great concernment among all the contentions of the times I know none of greater concernment then this viz. What are the boundaries of opinions It were a sad thing as our case stands if there were no bounds for errours and as fearfull a thing to goe beyond Gods bounds for the suppressing of them Certainly there are some means warranted and anointed of God for such ends but what those means are and where they are to be bounded there is all the controversie I finde learned and godly men differing each from other in this point and * Augustinus retractavit pristinam sententiam fuam quâ existimavit contra haereticos nâ—hil vi agenâ—um esse Aug. retract l 2. cap. 2.5 Epist 48 50. some also differing from themselves afterwards retracting what formerly they have held forth for truth in this point witnesse Augustines retractations Indeed it is a tender point it concerns the conscience a tender part against which who that hath any thing of God in him but trembles to sinne and who doth not fear to injure and offend It is a point of great subtilty which most cannot discern there are many labyrinths many winding subtilties in it and it is of no lesse intricacy having many other subtile and intricate disputes complicated and folded up in it Two of the main subtilties are founded upon those two places of Scripture one the 2 Cor. 13.12 We know but in part the other Rom. 14.23 What ever is not of faith is sin From both which it is argued We know but in part There will be difference in opinions these opinions have power on the conscience for what ever a man hath received he is bound to walk in it and who ever recedes from what he hath received for truth either for fear or for favour he sinnes against his conscience For what ever is not of faith is sinne Again we know but in part therefore no Councels on earth are infallible if not then may they err if they may err it is certainly our duty to try prove their determinations before we do approve them if our duty to try them then it is our duty to assent or dissent to them as those determinations shall appear to us to be consonant or dissonant to the Word of God and if it be our duty to assent or dissent as those results and determinations shall be evidenced to us to be or not to be of God then how can it be the duty of any to compell us to the contrary or to punish us for the doing of that which is our duty It is a controversie full of subtilties and intricacies and it is diversly asserted and as differently maintained according to the different apprehensions principles interests and ingagements of men Some cry up liberty for all opinions Others and most decry that Some would have a toleration or an allowance for lesser differences only Others doe rather desire an accommodation then a toleration and that differences may rather be healed and composed then allowed and tolerated among us Men are divers in their thoughts their thoughts being for the most part diversified according to the proportions and latitudes of their differences in opinions from generall received truths Men of lesser difference in opinion pleading only for a mercifull allowance of some Those of wider difference contending for a liberty of all opinions To both which we shall speak something in the following discourse For the present let us return to our Question propounded viz. What waies God hath lâ—ft us in his Word for the suppressing of errour and reducing of erroneous persons For the answer to which we shall in brief comprize those waies under two generall heads 1. Ecclesiasticall 2. Civil Both which we shall clear to be warranted and allowed of God to these ends viz. The suppressing of errour and the reducing of erroneous persons We shall begin with the first 1. First then there are some means ecclesiasticall which God hath warranted for these ends And herein we shall finde few to differ from us most concurring in this that God hath warranted some means in his Church for this end though indeed there is some dispute what those means are but there needs nor any among us for we freely concurre with any that those means which God hath appointed in his Church are of a spirituall nature and influence we utterly cast out and abominate all corporall or crumenall mulcts and say the Church hath no power to punish the body or to lay fines upon the estate or to deal with men at all as they stand in any civil or worldly respects The Church of Christ owns no such weapons in her warfare * Gregor de Vâ—lent in m â—ae disp 1. q. 11. punct 3. Azor. instit moral Tom. 1. l. 8. c. 14. It is for the man of sin to propagate his way and suppresse his adversaries with such fleshie weapons The Church of Christ knows not how to use any externall violence or outward force either to advance truth or suppresse errour though the Church be in readinesse to revenge all disobedience as the Apostle saith 2 Cor. 10.6 2 Cor. 10.6 yet not by such carnall weapons in such fleshie waies as these are Christ tells us that his Kingdome is not of this world And the Apostle tells us 2 Cor. 10.3 4 5. 2 Cor. 10.3 4 5. The weapons of our warfare they are not carnall but spirituall and mighty through God for the pulling down of strong-holds and bringing every thought in obedience to Christ So that spirituall means and remedies are onely to be used in the kingdom of Christ the Church of God For all other 1. They are improper not only in respect of the persons that are to uâ—e them but improper in their own nature And that because 1. They are externall means and those are too short for internall maladies 2. Besides they are heterogeneall they are diversi generis of a divers and different kinde the one carnall the other spiritual the object of one the body the estate of the other the soul and conscience 2. And secondly these were never ordained never appointed of God for such ends in his Church We cannot expâ—ct Gods blessing upon any thing further then it hath Gods ordination Now these were never ordained and anointed of Christ as means to be used in his Church and Kingdome for such an end and therefore there can be no blessing expected on them 3. Besides these means are unsutable to the ends to which they are intended fleshie means are unsutable to bring about spirituall ends the end of all Church Ordinances are not ruine but amendment not destruction but edification as the Apostle
it may stand with Gods mercifull ends to those who are brought in that there should be many errours II. We are now come to the second how it may stand with Gods mercifull ends to those who are not yet called but in his purpose to call And it may stand with Gods mercifull ends to those yet in his purpose to call or those who are not yet called and brought in 1. To be a meanes to awaken them and put them upon the study and enquiry after truth the aboundance of errours abroad may put men to search and find out what is truth when you see men up in armes as it were in hot contentions to find out what is truth who save only Atheists but will think themselves concern'd in it every one will think surely it is their businesse also and so will fall upon inquisition and search of it If there be any thoughts of eternity in you if you be not Atheists if you doe conceive there is a Heaven and a hell and that errour leades one way and truth the other it cannot be but that aboundance of errours abroad must awaken you and put you on to enquire to heare to reade to confer to endeavour to find out truth It was the multitude of errours which put Luther to search out what was truth if there had not been so many errours it might be he had not enquired and sought out truth the like I may say of Calvin and others and the errours and corruptions in worship imposed did put on us to the triall of the whole and made us more strict to examine the bottomes whereon we stood 2. God suffers it to beate them off their sandy foundations whereon they build As it is a meanes to put you on to search what your foundation is whereon you build the bottome whereon you stand so it is a meanes to beat you off your sandy foundations When a man sees aboundance of opinions abroad one saith this another that sure it will make a man to put the question to himselfe upon what foundation doe I stand what is my bottome And how can he have any rest till he have gotten a better foundation to build on a foundation which none of these opinions can shake and unsettle when he sees so many faire buildings specious structures to fall down and not able to stand out the blast of triall and temptation because they are houses built on the sands It will make a man to enquire after the rock and endeavour to build there that when the wind blowes yet the house may stand firme This is the different working which opinions have upon the good and bad upon such whom God hath a purpose of good unto and upon such that he will not own That the one the multitude of opinions doth draw him away or else Atheist him that he will be nothing The other it doth un-atheist him put him upon the search and examination what is the truth of God One he is now more formall and minds no more but meere formality to goe to Church and say over a prayer and if God will save him with that well and good he will doe no more The other these things doe fire him out of his formality and he can have no rest till he come to some bottome to stand on And that is another end God hath he would awaken and beate us off our sandy foundations 3. God suffers multitude of opinions and out of mercy to them who are not yet brought in to clear the way unto those who are not yet brought into the ways of grace that when they are brought in they may be able to see their way more clearely As we our selves doe receive a great deale of light and benefit by the sufrings and clashings of others If there had not been such clashing and disputing in former ages our way had not been so cleare to us in many glorious truths So here God suffers it that posterities may inherit the benefit that after ages might be able to see more clearely what to doe and what is truth It is a great favour for a man that must goe a way dark and knotty to have one goe before him not only with a light to discover the way but with a weapon too to cut down those cumbrances which are in the way that there may be nothing to hinder the passage oh how sweetly how evenly and quietly a man may goe Such gracious ends hath God to after generations by suffering these multitude of opinions and errours to arise in our age and generation Seldome was any truth discovered and cleared but some errour or other was the occasion to draw it out The point of Free grace in opposition to mans free will in the work of conversion had not been so fully discovered if that Pelagius had not broached that errour that man might be saved if he would that he himselfe might beleeve repent if he would which occasioned Augustines so full debates and cleare setling of the truth The freenesse of Gods grace in the work of justification that it is of meere grace had not been so fully cleered to us if it had not been for the errour of the Papists that it was of works and not of grace So the doctrine of predestination that it is of grace and not of faith and works foreseen the contrary errour brought out this truth and helpt the full birth of it So the doctrine of the Sacraments the stability of Gods Covenant with his people perseverance of the elect All these and many thousand more whose birth hath been helped by the publishing of errours the publishing of errours have been a meanes to the cleering of the most precious truths we have which had not been so cleere to us now if that there had not been a cloud of errours over them before Nay I say since the defection of the Church and the universall corruption by Antichrist and popery there hath scarce any glorious truth been cleared or discovered but by opposite errour Errour hath been a meanes to help on to sift and to find out truth As we bring fire out of flint by striking it so out of these clashings truth Nay you see in Scripture that the publishing of errour was a good meanes or help or gave occasion to the publication of many glorious truths of God Acts 15. you see there the errour which was then broached to the disturbance of the Churches of Antioch was the occasion of the setling and clearer revealing of the opposite truth The Jews errour of being justified by the Law and looking for righteousnesse thereby was an occasion of the publication of the use of the Law the impotencie of it to justifie and save together with those glorious discoveries where and in whom mans righteousnesse did lie Againe The errour that men needed not to looke to their walking and obedience seeing we are justified by faith only gave occasion to the discovery of many precious truths
I have gathered you together c. but now these things are hid from thine eyes Oh hadst thou known the time of thy visitation And therefore take heed of this if God is comming in with any truth take heed of wilfull shutting of your eyes either out of pride corrupt affection love of sinne love of the world feare of men this is the way to be given up to errour 2. When a man doth entertaine the truth of God partially I say partially 1. In respect of the object not all truth It may be they will embrace such as may make for them but not such as may make against them such as whereby they may keep their lusts their sinnes too but not such as may disturbe them or are inconsistent with their sinnes 2. Or partially in respect of the subject our selves when we entertaine it into our heads not our hearts the notion of it but not the love of it when we doe not close with it in our hearts and affections This you see in the 2 Thess 2.10 11. where there is the same sinne and the same punishment because they received not the truth with love of the truth for this cause God shall send them strong delusions that they should beleeve a lie What is that receiving of the truth with love of it but receiving it wholy in respect of the subject into the understanding will affection and the receiving of all truth in respect of the object Men that love truth as truth doe love all truth every truth is welcome A man that loves truth for other ends he will only entertaine so much of truth as may stand with those ends he will not dash his own designe in peeces When a man doth entertain truth for ends will he entertaine such truths as are destructive to those ends A man that loves the Law or a man that loves Divinity he will for it selfe entertaine it in the largenesse of it but now he that only loves these things for ends will take in so much as may be serviceable to him in his practise as a Lawyer but he cares for no more for he aimes at profit not excellency in knowledge Now this is another sinne that God doth punish with errour partiall receiving of truth 3. Entertaining of truth deceitfully you shall see many who will give entertainment to truth but upon what grounds It is with corrupt principles upon corrupt grounds and for corrupt ends and such men entertaine truth deceitfully and shall not hold it long 4. Unanswerable walking to those truths which God hath revealed You give your servants a candle to doe their work by if they will play you put out the candle let them play in the dark you will not be at cost to find them candle to play by God gave the light for this end that you might know how to walke and if you will not walk by your light God will put it out if you will doe works of darknesse you must be in darknesse It is one reason that God doth withdraw the light he hath given nay and suffer men to be given up to wayes of errour because they walke not answerable to the truth received You see this Rom. 1.21 24 25. 5. When a man growes weary of that light he hath when God hath made knowne something to a man and because it will not suffer him to sinne quietly he growes weary of it or it will not stand with his ends and designes You see this Rom. 1.28 Because they did not like to retaine God in their knowledge therefore God gave them over to a reprobate mind c. So when you are weary of your light weary of Religion profession it is too exact precise too troublesome too laborious too costly because you like not to retaine God and the wayes of God therefore God gives you up to wayes of errour These sinnes doth God often punish with errour and I say more unreclaimednesse under any sin what ever will bring in errour Object But doth God punish one sinne with another Answ As God doth make one evill the cure of another to the godly so he suffers one sinne to be the punishment of another to wicked men As you see plaine Rom. 1.24 27. 2 Thess 2.10 11. So in Psal 81.12 13. My people would not obey here was their sinne Therefore I gave them up to their own hearts lusts there was their punishment yea and sinne too And woe be to that man to whom God makes one sinne the punishment of another It is not so much to make sicknesses losses death prison c. punishment of sinne as to make one sinne the punishment of another It is better to have any judgement the punishment of sinne then to have one sin the punishment of another then to have sinne punished by it selfe And is it not so with you your ignorance is a sin and is it not the punishment of neglect of meanes contempt of meanes the sleighting of it This is a still punishment but God keepe us from it better any evill then sinne to be our punishment 2. A second judiciall end which God hath to wicked men and it is a sad one too viz. for the further hardening of their hearts There are many long disputes of Divines against the Papists concerning hardening of the heart whether or no God doe harden the Papists charge us in this point that we make God the authour of sinne in saying that God doth harden any though there be many Scriptures that speake plaine God is said to blind to harden c. as you see Exod. 9.12 Exod. 4.21 Ezech. 14.9 Rom. 9.19 He hath mercy on whom he will and whom he will he heardeneth And God may be said to harden the heart divers wayes 1. Abstrahendo by abstracting of his grace take away the light and darknesse must needs follow take away the Sunne and night must needs ensue So take away softning grace and man must needs be hardned Joh. 12.39 40. Non malum chirudendo sed gratiam non concedendo Aug. Therfore they could not beleeve because Isaiah said he hath blinded their eyes and hardened their hearts that they should not see with their eyes nor understand with their heart and be converted and I should heale them 2. Proponendo which is objectivè by propounding objects by which a mans heart shall be hardened which may be the Word and Sacraments as you have it Isa 6.9 10. And oh what a woefull condition when that which should soften doth harden Jer. 6.21 Behold I will lay stumbling blocks before this people and they shall fall upon them Christ himselfe is an object to harden he is set up for the rise and fall of many c. and the word is said to be a savour of life and a savour of death 3. Tradendo by delivering a man up to the Devill to be blinded and hardened 2 Cor. 4.4 Whom the God of this world hath blinded 4. Permittendo by suffering a man to
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
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. â—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 wâ—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 distinguamâ—â— ea qua sunt fundamentalia ab accessoriis levioribus fundamentalia sunt haec ut legitimae vocationes personaruÌ„ retineantuâ— veluti pastores presbyteri diaconi ut ij legitime electi suo munere fungantur vel dâ—ponantur removeantur Accessoria dico quae ut haec fiant observentur in ecclesia quaque pro teÌ„pore 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 quâ—â—â— ipsum fidei fundamentum consequenter salutis aeternae possessio tollitur quidam sunt mâ—â—us principales non tam de fiâ—e quam circa fidem quibus nec ipsum fundamentum destruitur nec salutis adeptio anceps
you study if you examine and be faithfull in your scrutiny God will reveal them to you also at least so much as is for your comfort and chearfull walking in the waies of God Fourthly I told you that accessory truths were either such as were evident and clear or such as were doubtfull and obscure The Question needs not to be asked of the first of these for those that are evident and clear of themselves every Christian may judge of But the Question will be of obscure and doubtfull truths * See Mast Reynolds on the 110 Psa p. 273 274. Of those which are doubtfull some are obscure respectu objecti rejectu subjecti Some are obscure in themselves and some are obscure not in themselves but to us If the Question be of such as are obscure in themselves who shall judge of Gods minde in them I say there are some truths which are beyond the fathom of the tallest understanding there are certain Abysses and depths that no man is able to sound no finite understanding can determine See Reynolds conf with Hart. p. 96 97 98. here we must fall down and adore fall down and admire the doctrine of the Trinity and of the Vnity of divine essence in the Trinity of persons the doctrine of the incarnation of Christ the hypostaticall Vnion of natures in one Person the doctrine of Predestination of the Jews rejection which was a depth to the Apostle himself over which he cries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11.33 34. Oh the depth of the riches both of the wisdome and knowledge of God how unsearchable are his judgements and his waies past finding out for who hath known the minde of the Lord or who hath been his Councellour In other truths such as were necessary the Apostle when he makes the same Query he gives this answer But we have the minde of Christ as you may see in 1 Cor. 2.16 Who hath known the minde of the Lord that he may instruct him or who hath been his Counsellour We have here the same Query but not the same answer he answers this Query We have the minde of Christ which is to be understood in things necessary In the other you see he makes the Question and leaves it without answer only cries out Oh the depth of the wisdome So that if the Question be of Doctrines in themselves obscure It is beyond man to fathom faith is our best understanding admiring and adoring our best knowledge But now if the Question be of such truths that are not obscure in themselves but obscure to us not to all but to some which are therefore obscure by reason of the imperfection of our knowledge c. It is the office of the Ministers of the Gospel to preach them and reveal them of Synods and Councels to declare them and of every Christian to study them to examine to search them out There are four waies that we are to goe in the finding out of truths doubtfull 1. Look into the harmony of Scripture see what the agreement what the concord of the Word of God will doe to help thee Consul Whitak cont 1 q 5. c. â— ubi de mediis inveniendi verum Scripturarum sensum Scripturae Scripturis conferendae fi quid in Scripturis recte intell gere volumus See â—eynolds c. 2. divis 2. p. 95 96. Faâ—eamur ergo necessâ— est justificationis nomen variè sumi nisi velimus exisâ—mare Apostolos à se dissentire pugnantia enunciare apud Jacobum ergo justificari idem valet quod justum declarari ac demonstrari apud Paulum verò justificari idem est quod à peccatis omnibus absolvi justumque apud Deum reputari Whitak loco citat many things seem to be truths if you look on one text alone that yet if you did but look upon the harmony of the Word would thereby be discovered to be errours For example St James saith Chap. 2. ver 21. Abraham was justified by works now if you look no further it holds forth this that we are justified by works for as the father of the faithfull was justified so all the children all believers must be justified and is this a truth then Certainly no. Why but how shall we know it we must compare Scripture with Scripture as for example in this point compare this place of James with Rom. 4.2 3. If Abraham were justified by works he had then somewhat whereof to glory for what saith the Scripture Abraham believed God and it was accounted unto him for righteousnesse and therefore the one speaks of justification before men the other of justification before God the one of justification properly the other of declarative justification Study the harmony of Scripture see how one Scripture agrees with another and how this doctrine agrees with all Rom. 12 6 Analogia fidei nihil aliud est quam constans perpetua sententia Scripturae in apertis minimâ— obscuris locis quales sunt Articuli fidei in symbolo quaesque continentur in oratione dominica in decalogo c. Consul Whitak loc citat 2. Look upon the Analogie of faith whatsoever doctrine either directly or by way of immediate consequence opposeth the Analogie of faith is to be rejected as contrary to the platform of wholsome words that 's another way to finde out truth in doubtfull cases See the Analogie of faith look over your Creed the Lords prayer crooked things are discerned by bringing them to straight c. Many Doctrins would be found erroneous if they were but brought to the Analogie of faith That doctrine of Transubstantiation or rather monster of opinions which they would seem to build on Scripture This is my Body if it were but brought to the Analogie of faith you shall see at once it overthrows four severall Articles 1. The incarnation of Christ 2. His ascension 3. His sitting at the right-hand of God 4. His comming to Judgement for if Christs body be so often made of a peece of bread and in so many places at one time how can all this be The Doctrine of Christs kingdom and visible glory before the day of Judgement it seems to contradict another part of it he is gone to heaven sits at the right-hand of God and from thence he shall come to judge the quick and the dead So that nothing is between his sitting in heaven and his comming to judgement Alsted and therefore those that most rationally hold it doe say this Kingdom shall be in tempore judicij the time of judgement the Jews conversion and the fulness of the Gentiles are to be the morning of it 3. Look upon the concordant confessions of the Churches of Christ in all ages here is another way and certainly it doth afford a great deal of light and help in points and cases doubtfull this is not to submit my judgement and faith unto any authority of man but to goe to them who excell to be helpers
as he of the other Then shall you finde it if you digg for it as for hidden treasure You have another promise for that Hos 6.3 Then shall you know if you follow on to know the Lord where ever the Antecedent duty was ever truly done the consequent priviledge was never denied A man may with Pilate ask what is truth and with him never be the wiser he asketh rather out of complement then out of affections to be resolved And a man may enquire overtly and remisly and yet never know but he that doth enquire diligently and industriously that diggeth for it as for hid treasure shall surely finde Truth is a treasure it is the choisest treasure upon earth and treasures must be digged for and there was never any that digged but he found Nunquam Pauli sensum ingredieris nisi Pauli spiritum imbiberlâ— Bernard at lest so much treasure of truth as was needfull for glory and for grace 4. You must consult with God in the Word not only with the Word of God but with God in the Word As one saith of Pauls Epistles Thou shalt never attain to the right sense of Pauls Epistles till thou drink of Pauls spirit so thou shalt never know the minde of God in Scripture till thou consult with God in Scripture Indeed you may know the history of Scripture but not the mysterie of it you shall read the words but you shall not know the minde of Christ as the Apostle saith 2 Cor. 2. ult till you consult with God and the Spirit of Christ in the Word it is he only that must unfold his own meaning enlighten his own Word reveal his own truth otherwise thou wilt be dark in the midst of light and ignorant under all the discoveries of wisdome as the Apostle sets it down at large 1 Cor. 2.7 8 9. 14 15 16. And this is our first direction if you would finde out truth Consult impartially and diligently with the Word of God and God in the Word Scriptura seipsam noÌ„ interpretatur quia varios ensâ—â— praebet Bellarm Obj. But you will say though it be granted the Word is the supreme Judge yet the Scripture is capable of many and divers senses and we see divers interpretations of them one holds forth this to be the sense of Scripture another holds forth another clean contrary and therefore How should we know what is the right sense of Scripture Answ 1. I answer first the divers senses the Scripture doth receive they are not from the Scriptures themselves but from us they are rather different senses put upon it then given by it that diversity of senses is not from the spirit inspiring but from the persons enquiring it is the ignorance and perversnesse of men who wrest Scripture to their own condemnation Morton Apo. Cath. p. â— l. 5. c. 9 Consul Whitak de mediis inveniendi veruÌ„ Scripturae sensum Contro 1 q. 5. c. 9. p. 361. 2. But secondly though men give divers senses of Scripture yet God hath not left us without some helps and means whereby we may come to the knowledge what is the right sense of Scripture Some of the Papists they set down four waies whereby we might come to the right sense of Scripture 1. Regula fidei the rule of faith 2. Praxis Ecclesiae the custome of the Church 3. Patrum consentiens interpretatio the agreement of Fathers 4. Conciliorum praescripta decreta c. the decrees of Councels this seems passing fair it is a wonder they yeeld to thus much but if this be examined to the bottome I fear you will see the Pope to lie hid under all this so that the issue would be that he is the only unerring interpreter of Scripture for they say 1. 1. Regula fidei est quam Papa probat 2. Praxis ecclesiae est quam Papa servat 3. Patrum interpretatio est quaÌ„ Papa â—equitur 4 Concilioâ—um definitio est quaÌ„ Papa confirmat Whitak cont 1 q 5. c 12. pag. 365. Consul Whitak cont 1. q. 5. c. 9. p. 361. Theologus quidam dixit se orando magis quam studendo ac legendo in cognitione Scripturaru a profecisse Orationi lectio lectioni succedat oratio Jerom. In versionum rivulis non est haerendum sed ipsi Scripturarum fontes adeundi sunt Whit. Pax in terra hominibus boâ—ae voluntatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nunquam significat liberum hominis arbitrium sed gratuitam Dei erga homines benevolentiaÌ„ Whit. Consul Whitak loc cit That is the rule of faith which the Pope approves on And 2. That is the practice of the Church which the Pope retains 3. And that is the interpretation of Fathers which the Pope doth follow 4. And that is the determination of Councels which the Pope doth confirm so that in the issue of all faith is resolved into him alone But we will leave them and their waies unto themselves God I say hath not left us without waies and helps whereby we may come to understand the right sense of Scripture Among many I shall lay down these eight severall waies for the finding out the right sense of the word Med. 1. The first and the great means is prayer Prayer is the key which opens the hidden things of God It is Gods direction If any lack wisdome let him ask it of God who gives liberally and upbraideth not Jam. 1.5 As he forgives and doth not upbraid with the injurie so he gives and doth not upbraid with the courtesie It is but ask and have Mat. 7. It was Gods direction and it hath been the Saints practice Open mine eyes saith David that I may understand the wonderfull things of thy Law And if he had cause to pray how much more have we you read and understand not because you doe not pray if you would profit more you must pray more Goe therefore unto him who hath the keyes of David and opens and no man shutteth and desire him to open and reveal his minde to thee We read in Dan. 2 28. that Christ is said to reveal mysteries goe to him and desire him who reveals mysteries that he would open and reveal the mysteries of his Word to you desire him to unclasp this book begg of him to take the veil from thy heart the scales from thy eyes that thou may understand the wonders of the Law the mysteries of the Gospel you have a promise that you shall all be taught of God Joh. 6. Turn this promise into a praier and desire him who onely can teach that he would teach thee A second way whereby we may be enabled to finde the true sense of Scripture is to acquaint our selves with and enquire into the originall languages of Scripture the knowledge of them as it is great establishment unto many truths So it would be the confutation of many errours take an instance or two Luk. 2.14 Glory to God on high on earth peace good
the sword of the Spirit the power of Excommunication John Bapt. 63 p. Another also who writes for the same We grant it evident that the power of redressing emerging enormities in a Church in every kinde is committed by Christ to every particular Church respectively within it self and so they ought to be cut off by that particular Church that is troubled by them if there be no remedy otherwise By all which you see it is evident upon the confession of all That God hath not left his Church without some means for the suppressing of errour and the reducing of erroneous persons That if a man be obstinate in his opinion and will not be reclaimed he may he ought to be cast out of the Church whereof he is a member And thus we have finished the first judiciall means for the suppressing of errour 2. Means to suppres errour viz. Synodicall we are now come to the second judiciall or authoritative means for the suppressing of errour and the reducing of erroneous persons which I told you was Synodicall if fraternall if pastorall if Congregationall means have been used and those found insufficient and too short there is yet another means which God hath ordain'd and set up in his Churches more powerfull and effectuall then the former and that we call a Synod or combination of Churches which was appointed by Christ practised by the Apostles continued by their successours for 300. years before ever there was any Christian Emperour or any other means and assistances to the Church for thâ—â—e ends And indeed the light of Nature the equity of rules and examples in Scripture do teach That particular Churches may Amos Medul l. 1. c. 39. ib. 17. and ought often to enter into a mutuall confederation and consociation among themselves in Classes and Synods that they may use common consent and mutuall help in those things especially which are of greater moment and beyond the power of particular Congregations to determine and conclude In the Discourse upon which that I may the more avoid all Collaterall and impertinent controversies and disputes and speak to it mainly as it relates to the Question propounded I shall restrain my Discourse to these four particulars 1. I shall shew you what a Synod is 2. That God hath ordain'd and set up this as a means for the suppressing of errour and reducing of erroneous persons 3. That this means hath been blessed of God with power and efficacy for such ends 4. What is the power wherewith God hath endued and enabled it to be subservient to these ends The great burthen of the Discourse will lie upon the last And therefore I shall be briefer upon the rest Quest 1. What a Synod is It is a consociation or combination of Churches in their officers and delegates conveened in the Name and authority of Christ to determine according unto Scripture all controversies of doctrine government manners for the comfort peace and order of the Churches 1. In which description you have 1. What it is It is a consociation or union of Churches One Church cannot make a Synod a Synod is a Collection a combination of Churches There is a two-fold Church 1. Ecclesia prima 2. Ecclesia orta A prime Church and a Church arising out of the prime Churches 1. * Collectio singulorum fidelium in unum congregationeÌ„ gâ—neralâ— nomine eâ—clesia dicitur The prime Church is a collection of divers faithfull persons into one Congregation and in a generall name is called a Church 2. The Church arising from the prime * Ecclesia oâ—ta est â—ollâ—ctio coâ—binatio EcclesiaruÌ„ primaâ—um plurium in unum coetuÌ„ appellatur Synodus It is a collection or combination of more Churches into one Assembly and it is called a Synod So there is the nature of a Synod It is a consociation of Churches 2. You have in the definition the persons whereof a Synod is constituted or made and that is not of all the members of every Church but of officers and delegates or persons chosen out and sent by the Churches Indeed no faithfull persons who desire are excluded a liberty or presence of reasoning or speaking provided they doe it orderly and wisely but they are not there as partes constituentes as constituting parts or members of such an Assembly they are there rather by permission then by commission as consenters not determiners and rather spectatours auditours witnesses then as officers Yet it will be easily granted and Act. 15. seems to hold forth some footsteps of it 1. That the brethren by a solemn Church-act should designe and choose their officers and commissioners they send thither So you see they did at Antioch Act. 15.2 they send the whole Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 determined they made a Church-ordinance to send Paul and Barnabas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And certain others of them to the Apostles and Elders at Jerusalem 2. That the severall Churches should have liberty to convey with them whom they have chosen their burthens doubts scandals and desires and so you see in Act. 15.2 they sent their doubts with the persons they determined they should go up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about this Question not that this was the only end of their going to have the Question resolved or that this was the only subject of the Apostles disputes and determinations In the 6. verse It is said the Apostles and Elders came together for to consider 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of this matter not only of the Question but of the scandall the rent and division among them and how to heal that as well as remove the scandall And their determinations make it plain ver 22 23 24. 3. The brethren especially such as are most eminent among the brethren and others so farre as the conveniency of the place and other circumstances will admit have a liberty of presence to hear the debates and take notice how things are transacted in the Synod This is seen in the 12. vers of that Chapter 4. These brethren may have liberty of speech in case they dâ—sire it or if interessed and concerned more especially in the determinations of the Synod There is something of this in the 7. and 12. verses of that Chapter 5. Their approbations and concurrence may be desired to the results and determinations of the Synod and that they might joyn in consent and handing them to the Churches for the more receptive entertainment of them Relique ecclesiae hanc non secus ac matrem colebant Calv in Act. 15.2 Thus you see it was in that Synod vers 22 23. Though indeed there be not so great reason for other Churches concurrence as there was here for Jerusalem because this was the most eminent Church and of great esteem and account among the Churches of Christ consisting of many eminent members able to be teachers to others and therefore there was some more reason why their concurrence might be desired But
we passe this and we come to the third thing in the description 3. You have the form of this Convention expressed in these words Met together in the Name and Authority of Christ As he tells us Mat. 18.20 Where two or three are met together in my Name which is spoken of Churches as well as members The Papists raise up great disputes upon these words In my Name and say they denote him who hath authority of calling and appointing such conventions which say they doth not belong to Emperours or Kings or Magistrates but to the Pope to whom Christ in Peter did commit the government of the Church And so by these words in my Name according to their interpretation is signified the efficient cause not the form of such a Convention But to leave that to * Chamier Tom. 2 l. 1â— c. 10. Sect. 5.6 7 8. Ob Christi gloriam honorem convenire those who enter the long disputes with them Chrysostome expounds it To meet together in Christs Name is to meet together for the honour and glory of Christ a Nomen Christi pâ—cem charitatem interpretatur Hâ—lar Another To meet together in the peace and love of Christ Another b Propter me est meâ cauâ—a quia res facit ad honorem meum Lucâ—s Bruâ—eÌ„s To meet together for me and for my cause and for my glory Another c Nâ—hâ—l aliud est in Christi nomine congregari quam una fide uno redemptore unoque consensu quae alâ—aeternam vitam pertinent mutuo conferre saith To meet together in Christs Name is to meet in one faith in one Christ with one consent mutually to conferre about the things which doe belong to eternall life Take but one more To meet together in Christs Name is d Ita congregari ut solâ—s Christus praefideat ut nulluâ— collegam habeat sed omnes subjectos Calâ—â— so to meet that Christ alone may be president and he may have no fellow but all his Subjects So that now to gather all this together To meet together in Christs Name is to meet in the cause in the faith in the love for the glory of Christ to consult about spirituall and divine things in which they desire to make Christ their Counsellour and Law-giver and give up themselves to be guided and directed by him * Quomodo possunt duo aut tres in nomine Christi colligi quos constat à Christo ab ejus Evangelio separari Cypr. In Christo nomine non congregantur qui abjecto Dei mandato pro arbitrio quidvis statuunt Calv. by which many a Convention is evidenced not to be of Christ nor to meet in his name 4. You have the proximate or immediate end of this convention and that is to determine In which you have 1. The object of those determinations 2. The rule by which they are to be determined 1. The object and there you have it's Extents Restraints 1. It 's extents all controversies to determine of all controversies 2. It 's restraints yet not of all but Church-controversies only which are summed in these three heads viz. 1. Doctrine 2. Government 3. Manners 2. The rule by which they are to be determined viz. The Scriptures all determinations of Councels and Synods c. are to be rejected so farre as they are not consonant and agreeable to Scripture 5. You have the ultimate end of all which is 1. Supreme the glory of God 2. Subordinate viz. 1. The Comfort of the Churches of Christ 2. The Peace of the Churches of Christ 3. The Order of the Churches of Christ And all this you shall see in some degree in that great Synod which we read of in Act. 15. which is left for an example and patern of Synods to us 1. There was a consociation of Churches we reade of two Churches consociated Jerusalem and Antioch and how many more is not evident only it is probable there were others also 1. De jure it ought to have been so the case was no lesse theirs in Syria and Cilicia then theirs in Antioch it was every way their case they were alike concerned in the case and cure they were troubled with the same doctrine and their souls were subverted as well as Antioch as it appears by Act. 15.23 24. And being alike interessed and their case the like and knowing of the remedy it may be probable I say that the Churches of Syria and Cilicia had their Elders there as well as Antioch 2. The acts determinations and decrees are sent unto them all conjunctly I say to them even as to Antioch and messengers appointed to report the determinations of the Assembly to them as to the other as you see vers 23. And therefore as they ought to be here in their delegates and messengers as well as Antioch that which concerns all ought in this case to be handled of all and by the Letters sent to them as to Antioch it is probable they joyn'd in the referring the Question and cause to the results of that Assembly Besides they sent to these Churches but we read not that they sent to other Churches but yet other Churches were bound by this decree and why therefore did they send to these and not to other if that these and not the other had not deferr'd the same cause and sent their Commissioners to Jerusalem with Antioch Neither have we any thing in Scripture to the contrary to prove they were not there and therefore it may be probable they were there in their delegates But this shall suffice to shew you here was a consâ—ciation 2. Here were Officers and delegates sent you see that in Act. 15.2 They determined that Paul and Barnabas and certain other if them should goe up they determined they made a Church-ordinance as I said before to send Paul and Barnabas as Church-messengers or Church-commissioners to the Assembly It was not an Apostolicall journey performed by Paul as an Apostle but he went as a Messenger of the Church of Antioch and as a Messenger Paul returneth with Barnabas and giveth an account of his Commission to the Church who sent him vers 30. as in the 14th Chapter 27. And besides them here is certain other They determined that Paul and Barnabas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and certain other of them should go up to Jerusalem There is some controversie about these certain other some would have them to be the opposite party whom they sent with the Apostles to speak for themselves or that they might have a fair hearing and there is something to countenance this in the 10th verse where Peter saith Now therefore why tempt you God by which words there seem something to strengthen such a conjecture as this that this was spoken to the opposite party therefore they were present Rutherf Due right p. 40â— But I rather concurre with the learned Professour of Scotland and with Junius that by these other doe
conceive might be meant Pastours and Elders of Antioch who were delegated and chosen by the Church for that service And it may be so conceived because it is said certain others of them which seems to relate to some other in office or to some other of the same spirit now officiated or sent as Messengers from the Church But that shall suffice for the second Here were officers and delegates sent Obj. But you will say here was more then officers and delegates sent here was the whole Church vers 23. and not only present but had their liberty in decision Ames Bel. enerv de concil l. c. 2. and the letters and decrees to the Churches were sent in their name also Answ 1. It was not possible that the whole Church consisting of so many thousands were able to meet in such a place as this is rendered to be being but a private house and therefore not of that large reception to receive the whole Church 2. It was not fit and convenient they should the presence of great multitudes is not proper for the decision of causes and d terminations of Questions But yet 3. Admit there were many present which I am not unwilling to doe the 12th verse tells us The whole multitude kept silence Beza which although some doe interpret not to be meant of the number of believers but of the company of Officers and Commissioners sent from the Churches yet I am willing to allow that many of the Church were present here at this time and in this Assembly but certainly not as Commissioners but rather spectatours and hearers though they were present yet it doth not follow that they had the power of voting and determining that was peculiar to the Apostles and Elders neither was their presence necessary but only occasionall in respect of their vicinity and neighbourhood of place where the businesse was debated if their presence had been necessary then had it been alike necessary for the Church of Antioch and the other Churches to be there being more neerly interessed in the decision then they were And 4. For the other part of the Objection That the letters were written and the decrees sent in their name as vers 23. The Apostles Elders and Brethren send greeting 1. It will be said There is a difficulty what these Brethren are Judas sirnamed Barsabas and Silas were two of them and they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chief or leading men among the Brethren vers 22. If you look into the 23. verse you shall see what these were they were Prophets and Teachers men in office 2. But admit they were such Brethren as were members not in office yet it will not follow that they joyned in the imposition of these decrees upon the Churches but only were drawn forth being choice Disciples to expresse their liking and assent unto those determinations to advantage the reception of them among the Churches nor can we conceive of it in the former sense For as ordinary members they had no power to send decrees to binde their fellow-members nay if it had been the whole Church together they had no power to lay burthens upon other Churches no more then other Churches to impose burthens on them Sister and equall Churches have no power or authority one over another But so much for the second I will be brief in the rest 3. Here was in this Synod the form of the Convention they met in the Name of Christ they were two or three not persons but Churches met in Christs Name They met in the cause in the faith in the love for the glory of Christ to consult about such things as made for his glory and the peace edification and stability of the Churches 4. You have here the proximate end of this meeting or convention which was as is granted on all hands dogmatically to determine In which you have also two things observable 1. The object 2. The rule of these determinations 1. The object of them which was not meerly a Question of faith but also how the Churches were to be regulated what they were to observe for the avoiding of scandall and peace of the Churches 2. The rule by which they determined that was Apostoli haec decreta ex Scripturis sanxerunt Whitak Do â—ec abso scandalo penitiâ—â— omitti queant Chamier Tom. 3. l. 15. c. 10. § 4. Ex lege haec omnia dicunt Chrys See Whit. contr 3 q 6 c. 2 p. 610. a. by the written Word of God So you see vers 15 16 17. And those decrees imposed were no new law established but an old one repeated till without scandall it might be left wholly off and buried All the determinations of this Councell were according to the Word And if other Councels doe determine and define nothing but what is in the Scriptures as this Councell did not if they follow the voice of Scripture in all their determinations they may then say with the Apostles here It seems good to the holy Ghost and us 5. Lastly We have here the ultimate end of a Synod which is 1. Supreme the glory of God 2. Subordinate viz. 1. The Comfort 2. The Peace 3. The Order of the Churches And so much shall serve for the first Query what a Synod is we will now come to the second * Possunt alia legitima concilia similiter asserere decreta sua esse decreta spiritus sancti si huic coâ—cilio simâ—â—â—a suerunt si eandem regulam servaveriâ—t quam in hoc concilio servarunt secuti sunt Apostoli Whitak ibid. Si nihil nisi ex Scripturis statuerunt c. 2. That God hath set up this Ordinance as a means for the suppressing of errour and reducing of erroneous persons That God hath set up this means for this end you read in Mat. 18.15 17. If thy brother trespasse against thee go and tell him his fault where I told you by trespassing was not meant civil injury but spirituall scandals it is not expressed by such a word as signifies injustice but sin not is it meant of scandals only in life and conversation but of scandals also in Doctrine and opinion And the remedy for them as well as the other when more private and brotherly means will not doe then they are to gâ—e and tell the Church Ob. But you will say this Church here spoken of is a particular Congregation where do you read you are to tell it to a Synod Answ There is the same reason in one as in the other mark the proportion Christ commands that from the admonition of one being despised you proceed to the admonition of two or three if that be contemned to the censure of the Church and therefore by proportion if the Church be despised why ought we not to complain to a Synod of Churches a Church of Churches as some of the brethren call it there is the same proportion if indeed thy brother wil hear thee thou ought not