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

THE ARRAIGNMENT OF ERROVRS.

MATTH. 24.4, 5.

And Iesus answered and said unto them, Take heede that no man deceive you.

For many shall come in my Name, saying, I am Christ: and shall deceive many.

THe multitude of opinions which are in our dayes (every one of them stamped with the name of Christ, and claiming his authority;) and the great danger of them, hath been the only inducement to me, to make choice of this text at this time, which God willing shall be the ex∣amination of many opinions now on foote.

Indeed there have many glorious truths been disco∣vered to us, which before were hid in the darke; but when God is communicating truth, then is the time for the De∣vill to bring forth his ware, and vent his errours also. And therefore great care there ought to be, what we entertaine, and how we entertaine opinions; Take heed that no man deceive you: For many shall come in my name, saying, I am Christ, and shall deceive many.

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The text which I have read to you, it is the beginning of Christs propheticall Sermon to his Disciples: Where take notice of these two things.

• 1. The Occasion of it.
• 2. The Sermon it selfe.

1. The occasion is

1. More remote, and that was the Disciples admiration of the building of the Temple, vers. 1.

2. More neare, and that was the Disciples questions which they put forth, ver. 2.

The Questions were three.

1. When these things should happen which Christ had spoke off in the 2^d verse?

2. What should be the signe of his comming?

3. When should be the end of the world? as you see verse 3^d.

2. We have the Sermon it selfe, which was upon a dou∣ble subject;

• 1. Of the destruction of Jerusalem and the Temple.
• 2. Of his coming to judgement, and the end of the world.

Both which are so interwoven, that it is hard to separate them.

Christ doth not here answer them directly determi∣ning the time and yeare when these things should be. But he tells them of some foregoing signes of these things.

1. There shall be false prophets, impostors, seducers who shall come and deceive many.

2. There shall be warres, famines, earthquakes, pestilen∣ces, &c. And he doth admonish them to beware of the one, and not to be troubled at the other.

My text is a branch of the first of these, Take heed that no man deceive you.

In the former words you shall observe a curious inquisi∣tion; here in the text we have,

1. A necessary admonition, Take heed that no man de∣ceive you.

2. The ground and reason of it, which is three-fold.

1. Multi erunt seductores, there shall be many seducers.

2. Multos seducent, they shall deceive many. Here was ground to take heed, but yet there is a further ground.

3. Seductionis periculum, the danger of the seduction: Which is set downe in two things.

1. They shall come it my name, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is read, in my name: Calvin reades it sub nomine mee, under my name; they shall use my name as their colour or pre∣text, the better to set off their errours: and there is great danger in that they shall come in my name, not that Christ sent them, not that they had Commission and authority from him, as the word is used otherwhere; but they shall come under pretence of my sending, in my name, as if I had sent them, and that is danger. No greater danger of being deceived, then when men come in Christs name.

2. They shall say I am Christ: Why but what danger of deceiving them in that that was so grosse an errour, it was so obvious to them who had received Christ, and knew him, that there was no danger of being deceived by such impostors?

But yet here is the danger, 1. They shall not say they are Christ personall, but Christ doctrinall; they shall say their opinions are Christs mind, Christs will, Christs doctrine.

If they had said they were Christ personall, then how could they come in Christs name? they could not say they came in his name, and yet say, that they were Christ; and therefore I conceive that this is spoken of their opinions that they were to hold forth, that they shall stamp them with the name and authority of Christ, which yet are con∣trary to Christ.

And this makes the danger the greater; 1. They shall come in his name; they shall pretend they have Commission from Christ, Christs authority, that Christ sent them.

2. They shall pretend their opinions are Christs mind, his will.

And when that a deceit is fathered so high, when an er∣rour doth claime Christs patronage, and comes cloathed with such authority, when it is held forth under such co∣lours, there is great danger of deceiving those who are sim∣ply honest.

And therefore it hath been the policie of Antichrist, and of all who have been the patrons of errour either in doctrine or worship, to hold out their opinions and doctrines upon the highest pretences, to make men more willingly to close with them and swallow them: And opinions so handed to us, come with great advantage.

Well then, seeing there shall be many seducers, and they shall prevaile to seduce many; and seeing there is such dan∣ger of seducing others also, in regard they come with such specious pretences, giving out that I sent them, that they have Commission from me, and the opinions they hold forth they are my mind and will, therefore take heed that no man deceive you,* 1.1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that no man seduce you; so the word speaks, whence planus in Latin is taken pro impostore. It is a word doth properly signifie to be inticed out of the right way, into woods and groves in which there is danger. As a thiefe doth allure the travellour out of his way, into woods and groves, that he may rob and kill him; so the Devil who is the grand impostor, doth indeavour to draw men out of the way of life, that he may robbe them of their graces, and murther their soules. And therefore take heede that no man seduce you, for many shall come in my name.

I have the larger insisted upon this, that I might in the laying down the parts of the text, convay the meaning of the words to you also: Now we come to the Doctrines.

1. That there shall be many seducers, many erronious opinions before the end of all things.

2. That these seducers and seductions, these deceivers and deceits shall carry faire pretexts, the seducers shall come in Christs name, and their seduction shall be given out to be the mind of Christ.

3. That many shall be seduced and carried away with them. They shall deceive many.

4. That the Saints had need themselves to take heed.

You see the ground, many are deceived; and the danger, they shall come in Christs name, and say I am Christ.

As we use to say, we are never deceived but by those whom we trust, such as make shew of honesty, a knave can∣not

deceive us, for we trust him not. But now such who have shew of honesty, they may easily deceive, because we never mistrusted them, we looked for all good from them, and thought of no deceit. So there is greatest danger of de∣ceit, when opinions come with glorious b••ites and shewes; if men came in their own name, and gave them out for their own opinions, we should mistrust them, for every man is a liar, the best know but in part, but when they come to us under the authority of Christ, and are handed to us for the truths of Christ, here is most danger of being deceived.

And the errours in our time had not prevailed with so many, if that the seducers had not been so sacrilegious, as to make Christ the patron of them, if they had not baited the hooke with such a glorious bait, if they had not said they came in Christs name, and held out nothing but Christ, and the truth of Christ. Wolves indeed in sheepes cloathing.

But I speake not of all, God forbid; some that say so, of whom I shall be tender, in the discourse, though their opi∣nions may not be received.

But I will not anticipate my discourse. We begin with the first doctrine propounded, and it shall be the whole I shall insist on: And we will give it in these words;

That there shall be many dangerous and erronious opi∣nions at the end of the world, [Doct.] which shall seduce and carry away many.

It was here foretold in prophesie, and it is fulfilled in our dayes. I need not speake to the truth of it, it is plaine e∣nough, he that runs may reade it; I shall therefore, omitting that, indeavour to cleere these things:

1. I will shew you how this may stand with Gods ends, with Satans, and with a mans own ends, that there should be erronious opinions.

2. What are the grounds of so many abounding errours?

3. Why so many are carried away?

4. Who are those that are in danger?

5. What are the Examens, touches or trials, whereby we may be able in these dayes of dispute, to cleare what is errour and what is truth.

6. What wayes God hath left in his word, for the sup∣pressing of errour, and reducing of erronious persons?

And I shall desire so much from you, being a seasonable discourse, that you would lend me your attention till I have finished it; and then I doubt not, but as it may be a check to the greedy entertainment and confident broaching of opinions, so it may be a help unto those that are in the darke, and in some measure inable them to see their way cleare before them, and settle them in these unsetled times; and through the like blessing of God, those who have been carried away, may be reduced out of the wayes of errour in∣to the paths of truth: And if that be the end of the dis∣course, as it is my end in the undertaking of this discourse, both you and I shall have cause to blesse God; I that I un∣dertooke it, and you that you heard it.

We will therefore begin with the first thing propoun∣ded. viz.

1. How this may stand with Gods ends, to suffer many abounding errours and opinions in the Churches. And

1. I shall shew you how it may stand with Gods ends to the good.

2. How it may stand with Gods ends to the bad.

1. It may stand with Gods mercifull ends to the good,

• 1. To them brought in.
• 2. To them in his purpose to call.

1. To them brought in God suffers errours;

1. To sift and try his own people; these times are sifting times: As times of calamity, when misery abounds, so times of division when errours abounds, they are times of sifting; times wherein God will try what mettle you be made of, whether you be corne or chaffe, whether drosse or gold, whether wheate or tares. He is said in Amos 9.9. to sift the Nations: I will sift the house of Israel, as corne is sifted in a sieve, yet shall not the least graine fall upon the earth. There is your comfort, not a graine shall be lost, who ever is true graine, who ever is sound and sincere, they shall never be lost, God will preserve them, none shall be lost. Every man hath his houre of sifting one way or

other, he hath his houre of temptations, and blessed are they which indure temptation, blessed are they who hold out the triall, James 1.12. A Souldiers valour and courage is not so well known in the Garrison as in the field, there he is discovered: So a Christian is not known till an houre of temptation comes, and then he is discovered.

Now there are foure things which God puts us on to sift, by permitting erronious opinions abroad. 1. To sift our Conditions. 2. Our Graces. 3. Our Grounds. 4. Our Ends. I shall speake only to the two first, and shall take li∣berty to speake more largely to t••

1. God puts us on hereby to si•••• our conditions, whether we are in such a condition as may fence us from seduction, as may comfortably evidence to us, and we may build upon it, that we shall not be led away. Indeed we cannot be in such a condition here, but we may be led aside with some errours, we are not perfect in grace, nor are we perfect in knowledge here; the Apostle tells us, we know but in part, but we may be, and Gods people are in such a condition, that they shall never be led away with destroying errours, God will preserve them from them; he hath promised, that his elect shall not be deceived, that is in destroying undoing errours, this they shall not be, Joh. 10.4.5. they shall not heare the voice of a stranger. And this now puts us upon the search, whether we are in such a condition as thereby we may be perswaded we shall be fenced from undoing errours, that such errours shall never prevaile over us.

Now there are 6. Conditions to which God hath promi∣sed direction in truth, and preservation from undoing er∣rours; and the soule is put on to search whether he be in those conditions.

1. Whether we are in covenant with God; he promi∣seth to teach all such, Jer. 31.34. He will teach all such.

2. Whether we be the children of God; there is a pro∣mise to that, Isa. 54.13. And all thy children shall be taught of God. So Joh. 6.45.

3. Whether we are the friends of God, Joh. 15.15. there is a promise to that; henceforth I call you no more servants

but friends; for whatever I have heard of the Father, I have made knowne unto you: And the secrets of the Lord are with them that feare him, as the Psalmist saith.

4. Whether we have the Spirit of Christ; there is a promise to that, Joh. 16.13. He shall leade you into all truth. And you have an unction whereby ye know all things, by which is meant the Spirit, 1 Joh. 2.20.

5. Whether we walke humbly and obediently to every truth revealed, whether we doe answer Gods ends in truths already made known, Psal. 25.9. The humble he will teach, the meeke he will guide in judgement. And Phil. 3.15, 16. As many as be perfect let them be thus minded, and if any be any otherwise minded, God shall reveale it in his due time: Neverthelesse whereto we have already attained, let us walke by the same rule, let us mind the same thing.

6. Whether we have received the truth with love of it; 2 Thess. 2.10, 11. Because they received not the truth with love of the truth, therefore will God give them up to strong delusions to beleeve lies. These are the conditions in the persons whom God will preserve from undoing errours. And now this puts us upon the sifting of our selvs and of our conditions: Ah saith the soule, there are many errours a∣broad in the world, if the Lord fence not my heart a∣gainst them, if I should receive them, I am undone; but what assurance have I that I shall not be led aside; I see o∣thers who are men of greater parts, of greater appearing graces led aside, and what assurance have I, that I shall not be carried away?

Am I in Covenant with God? am I one of his children? one of his friends? have I the Spirit of Christ? doe I walk humbly and obediently to every truth revealed? have I re∣ceived former truths with love of them? if it be not so, I have no assurance to be preserved from seducing errours. And thus it puts the soule upon search of his condition.

And that is the first, God suffers errours to sift his people, first, to put them upon search of their conditions.

2. God permits it to sift our graces; and this will try you to the back: There are 5. Graces God doth now sift in his people.

1. Their Knowledge, here God tries y••••r knowledge, how you have thriven under meanes, what knowledge you have to discerne betweene errour and truth, light and dark∣nesse. God expects after all the meanes you have had,* 1.2 that you should not still be children, but men in knowledge, and that you should be able to discerne betweene light and dark∣nesse. As we reade of a full assurance of faith, so we reade of a full assurance of knowledge, some that are weake in knowledge, some stronger; God doth by these, try what your knowledge is, under all the light you haue injoyed.

2. God doth now try your Love, whether or no you will adhere to his truth, whether you will hold close to him, and not suffer your selves to be rent away, and carried away with every wind of doctrine. God expects that we should be rooted and grounded in love.* 1.3 And now he would try your love, your love to God, your love to Christ, your love to truth; men that have not received the truth with the love of it, that have entertained it into their heads, but not into their hearts, into their understandings, and not into their affections, will now certainly in this time of tempta∣tion foregoe the truth, even truths professed, truths prea∣ched, truths contended for formerly. The head is no safe casket to hide and lay up truth in, it is easily stolen away if lodged in no safer a place. But now if you have entertained it with love, you will maintaine it too, you may as well take away their hearts, as take away their truth, it is lodged there; nay this love hath changed the heart into the nature of it, truth doth so, where it is received with love. And hence it is that Gods people, they have a rising of heart a∣gainst errour, when they want an argument against it, and they have a love to truth when they cannot maintaine and dispute it. As you see the Martyrs in Q Maries dayes, they could say they could burne for Christ, though they could not dispute; they were notable to maintaine the truth with their heads, but they could with their lives; they could not give them reasons against their errours, but they could lay down their blouds. As a godly man said once, he would desire no other confutation of Arminius, but

the work of regeneration 〈◊〉〈◊〉 any holy heart; there was in every disposition of a gratious heart, a reall confutation of all his tenents.

3. God would hereby sift your Zeal•• whether or no you will contend for the truth, as you have it exprest it. Jude 3. E••arnestly contend for the faith, which was on•••• delivered to the Saints. God will now try whether you will contend for the truth,* 1.4 or whether you will beare with them that are evill. Thus God tried the Church of Pergamus, Rev. 2.14, 15. and he blames them for their lukewarmenesse, that they had no more zeale to oppose those errours which were vented in their times. Gods people though they be little, when they be to deale with God, dust and ashes, as deale for God, and they will not brooke with errour. You see the hot contention between Paul and Barnabas, Paul and Peter, what zeale and affection Paul did shew for God: and all was, because they did not walk according to truth, as you reade, Gal. 2.10, 11, 12, 13, 14. As Moses would not yeeld to Pharaoh, not in a hoofe, the Ortho∣doxall Christians to the Arrians not in* 1.5 a letter, an Iota, a title; nor Paul to the Jewes, no not for an houre, so the soule who is zealous for God, he cannot brooke with errour, nor can he yeeld to any thing contrary to the truth of God.

4. The fourth grace God would sift, is our Stabisity, whether or no we are bottom'd and grounded in the truth; whether we have that full assurance of understanding, Col. ••.2. whether we are established in the truth; or whether so unfixed and unstable, that we are carried away with e∣very wind of doctrine; of such the Apostle speakes of, Ephes. 4.14. Many Christians that are as 'twas said of R••uben, Gen. 9.4. as unstable as water, that are found according to the vessell which doth containe them, poore Christians, that are up and downe, not only weake in knowledge, but they are fickle in their understanding, like soft wax, now re∣ceive this impression, this stamp, but are ready to receive a∣nother when ever it is impressed: And this doth arise not only from weakenesse of the understanding, but want of

firmenesse of understanding, from inconstancy of spirit.

Now opinions will try your stedfastnesse, see how you are setled, how you are bottom'd; when a streame comes you know it takes away what ever lies loose upon the banks, but those things which are setled, trees and such things that are rooted, it cannot stirre: men that are not rooted in the truth, are in danger to be carried away with errours, they are like loose things upon the banks: but such as are rooted and grounded they abide, nothing shall move them from their stedfastnesse.

But are all those that abide rooted? [Object.]

No. There are many who are rooted in sin and errour, [Answ] that are not moved; men may be fixed in errour, as well as firme in the truth, their fixednesse, as the others unsetlednesse is their sin.

5. The fifth grace God would fift, and that is your Since∣rity; your grounds, your ends, upon what grounds you have entertained truth, and for what ends: Oh there are many in the world, that doe adhere to truth upon easie grounds, upon poore reasons, low considerations. Some that have entertained truth only by tradition, they were borne in these places where Religion is established, and therefore are of this Religion; and if they had been borne in Turkie, had they no better principle, they would have been of that too.

Some that have entertained truth me••rely for gaine, and doe adhere to truth as the Ivie to the tree, not be∣cause it loves it, but because it is nourished by it. Others upon other grounds; because their Fathers, their friends were thus of this mind. Others because such Learned men, and great ones are of this mind, they p••••ne their f••••le 〈◊〉〈◊〉 their sleeves; the Jews but this argument, which of the ••••••∣lers beleeve in him. Others because of other grounds: 〈◊〉〈◊〉 John said to the elect Lady, whom I love for the truths sake. They often love the truth so the Ladi•••• sake, 〈…〉〈…〉 other respects.

Now at such a time as this, when errour have been a bread, if there be any grounds upon which you have enter∣tained

truth, but meere love to the truth, you will never hold out. If you have entertained it upon other grounds, or doe close with it upon other ends then such as are sin∣cere, you will never hold to it. God will try your ends, what ends you have in adhering to truth; if it hath been for the world, it may be as much of the world shall be pro∣pounded to you in a way of errour, and then you are gone. He that will serve God for the world, will serve the De∣vill for the world; he that will for bye respects close with truth, will for the same respects, if they weigh down the other, close with errour, if they doe but outballance them, if more weight be cast in he is gone: He that serves God for a little, will serve the Devill for more; where he can mend his wages, he will give his service. Errours are great trials of our sincerity, what our grounds and what our ends are; if you have entertained truth meerely for corrupt grounds, its possible you may mend your selves, by enter∣taining of an errour, and then you are gone.

And therefore to discover sincerity, God permits errours in the Church, as you see it 1 Cor. 11.19. I heare there are divisions among you, and I beleeve it, for there must be heresies among you, that they which are approved may be made manifest: and as they try, so they doe discover our sincerity to our selves, to God, to others, by which meanes we are approved.

And this is the first mercifull end which God hath to his people in permitting errours in the Church, to sift his people.

2. A second mercifull end which God hath to his own people in the permitting errours, viz. to exercise and quicken our graces. As God suffers corruptions in our per∣sons to exercise and quicken us, he could as easily destroy them, as subdue them, unbe•• them, as conquer them; so he suffers errours in his Churches, on purpose to exercise and quicken his own people. We had need of quickning: ra∣ther then God would suffer his people to be dead, he suffers the Canaanites to be as thornes in their sides: and rather then dead, he suffers errours in the Church, and if there be any life in you, this will quicken, this will raise it. God hath

on purpose permitted in all ages some errour or other on foote, to exercise the graces of that generation; the Fathers were fa∣mous in their times for contending against the errours of their dayes. Augustine was famous in his Contests against Pela∣gius, Athanasius in his against Arius, Cyrill in his against Nestorius, Gregory Nazianzen in his against Macedonius, Leo in his against Eutyches, Hierom in his against Jovinianus, Ruffinus, &c. Every age hath had its poison, and its antidote. There was never any generation, but as there were some suf∣fering truths in it, some truth that perverse generations would not close withall, so there were some infecting and poisoning errours; in former times the abounding errours were the er∣rours on the left hand, and God grant that the spreading er∣rours now be not errours on the right hand: The Devill hath been so long beaten at the other, that now like a wily serpent he will goe and change weapons, he hath long been a prince of darknesse, who hath ruled in the children of disobedience, and now he would become an Angel of light, if possible to se∣duce the children of the light. You have something of that in∣sinuated in the text; Deceivers shall come in Christs name, and say of your opinions, loc here is Christ, and this is high deceit. It may be God will exercise this generation with more of this kind then others, because they have learn'd Christ better, they have more knowledge, he hath done more for this generation then any other, and therefore God may exercise us more then others: And this is another end God hath in permitting er∣rours, to quicken and to exercise the graces of his people. And there are foure graces or gratious dispositions that God chiefely aimes at to exercise in his people by this suffering errours abroad.

1. He would exercise their knowledge, or rather their consci∣entious study and search, to know the mind of God more fully. God would put them on to reade more, studie more, converse more, to search the Scriptures more, to examine what is truth, and that diligently. Many that are too much of Gallios tem∣per now, of whom you reade, when he heard of those things which Paul preached, it is said, he cared not for those things. This is a prophane temper of spirit, and is naught. A man may

as, well reject truth as errour, if a man doe not try and examine, for ought he knowes he hath rejected a truth instead of errour, if he doe not sit down to examine what is truth, and search whether it be an errour or a truth, how should he be able to close with the one, or reject the other. There are many that re∣ject the opinions of these dayes for errours, because they will not be troubled to search and examine them whether they be truths or no. We are commanded to try all things, 2 Thess. 5.21. and how should we be grounded and established in the truth, or know truth from errour, if we doe not search into the mind of God, and learne what is his mind and will. 1 Joh. 4 1. Beleeve not every spirit, but try the spirits whether they be of God an¦no. Many a truth is rejected in these dayes, because many an er∣rour is entertained; You doe by opinions as you doe by Pamph∣lets, because there be many lies abroad, therefore you will not beleeve truth. Certainly this is that which God preacheth to you, in these times by the multitude of opinions, to search what is truth, to take more paines, to examine and search out the mind of God. It is not enough with Pilate to say what is truth? and then sit still, as many doe aske questions, rather for dis∣course sake then out of desire to be satisfied; but you must search the mind of God, inquire diligently.

2. God would now exercise your zeale of love, if you have any love in you, shew it to the Lord, love is a zealous affection. We say the fire burnes the hotter for the cold weather, the col∣der the weather, the hotter and more scorching is the fire, it is per Antiperistasin: so the more errours abroad, the hotter will your love and zeale burne to the truth, and in the truth. As the bellowes blow the fire and intend it, so doth this opposition in∣tend our affections the more, or love to God, to truth, to o∣thers.

3. God doth it to exercise a dependentiall faith upon God, that he would not suffer us to be carried away with errour. If you have any faith, you will now exercise it, faith to beleeve promises; he hath said, we shall be taught of God, he hath said, he will leade us into the way of all truth &c. here is faith ex∣ercised to close with promises, to sue out promises, and to de∣pend on God for the performance of them. Oh now the soule

gets to a promise, finds sweet there, and some stay it the midst of his unsetlednesse, now he esteemes a promise above a world.

4. A fourth grace God would exercise is, the grace of prayer: Now will the soule goe and improve all his interest in Heaven, that God would leade him into the way of all truth, that he would not leave them to be carried away in any way of errour. Now doth the soule ply the throne of grace indeed, tells God of his pliablenesse to entertaine any truth of God, truth with penury, truth with prison, truth with any affliction; now he goes and tells him how willing he is to let in any light of God, his eyes shall be broad open to receive what God shall reveale; now he goes and beggs for the Fathers teaching, the Spirits leading into the way of all truth, professing the univer∣sall willingnesse of his spirit, to close with naked truth upon any termes. Such dispositions are now drawne forth, which per∣haps had no occasion to appeare all thy life before; and there is comfort in exercise of them, the soule is comforted in their actings, although he cannot yet find what is the will and mind of God. And this is the second mercifull end God hath to his people, in the permitting and suffering errours, as to sift them, so to exercise them.

3. A third mercifull end which God hath to his people in suffering errours, and that is to make his people keepe more close to him, and more close to his word; these we put together, though they are two things.

1. To keepe more close to him for counsell, instruction, dire∣ction, who is the Prophet of his Church; who hath undertaken to leade and guide his people into the wayes of truth, to guide us with his counsells, and this makes a soule to keepe close to God, to lie at his feet for instruction and direction, it brings a man to immediate dependance upon God.

2. To keepe us close to the word, the written word of God, that our faith may not be built and founded on man but God. In pictures the further you goe from the originall the mo••e unlike they grow; if you draw a picture by the originall, by the person himselfe, it may be something like, but draw another picture from that picture, though it may be like the picture, yet it is lesse like the person, and the further you goe from the

originall the more unlike it is, that if at last you come to com∣pare the picture with the person, though one picture might re∣semble another, yet the last picture was nothing like the person; now there is no way to rectifie this, but bring this picture to the person, to the originall, and there, upon comparison with it to mend it.

We have had too much of this divinity in our times, first we have drawne plat formes out of the word, then built upon them, and drawn deductions and consequences from them, and then consequences from those consequences, till at last they be no∣thing agreeable to the originall the word of God. Now God suffers errours to arise, most of which will be found to be bot∣tom'd upon false deductions and consequences drawne out of the word, many opinions built and fastned on them. And God suffers this, to bring us back to the originall the word of God, that there we might rectifie all.

We have taken up too many things on trust, and our faith hath been too much built upon man, the judgements, writings and opinions of men, which are but sandy foundations. God whips us from it now, by suffering so many errours to arise, and all this to bring his people to the word, to live upon the word, that our faith might be resolved into God and not man. Isa. 8.20. To the Law and to the testimonies, if they speake not ac∣cording to this word, it is because there is no light in them.

4. A fourth mercifull end, God suffers it to commend his love to them, in preserving them from the poison and infection of errour; to give you a tast and experience of his goodnesse in keeping of you, that you are not carried aside with the wayes of errour. And this doth exceedingly take the heart, and raise it up to praise him. Oh saith the soule, Lord, others of greater parts, and greater abilities, thou hast suffered to be led away, and carried away with errour, how comes it that thou hast pre∣served me? This sets off and commends Gods love, and raiseth up the heart in praises.

5. A fifth mercifull end, to discover to us that it is not by our own strength we stand, but by the strength of Christ. As we are kept in grace, so we are preserv'd in truth; and the A∣postle tells us, We are kept by the mighty power of God through

faith. When you see errours to abound, and see them prevaile with so many others, men of greater parts and abilities, when you reade that they shall prevaile with them that shall perish, oh this makes the soule keep close to Christ; and herein doth God discover it is not our strength but his, whereby we are pre∣served in a way of truth, and kept from errour.

6. A sixth mercifull end, to make us prize truth more while we live, nothing doth so much inh••nch and raise the esteeme of truth, then errour; It may be before you had low esteemes of the truths of God, you did not value them and pri••e them as you ought, you cast them aside; but now you take them, lay them up, hide them in your hearts; you value of a truth as your best riches, your honour, your treasure, the comfort in life, and support in death. When there are many false pearles, false stones abroad, it will make men gather up the true ones, and if he have such, to value of them; When there is much counterfeit and light gold abroad, it will make men to value of good gold, you shall see good gold, such as hath abidden the touchstone, it is all gathered up and preserved at such a time as this is. So when errours are abroad truth is then of value, oh then every truth is entertained. Before truth was looked upon, but found little entertainment, if it got any, it was in our houses, in bookes, or in our heads only; but now it finds wel∣come and entertainment in the heart. Naked truth, suffering truth, persecuted truth, it is now entertained, truth is welcome any way. And it is now own'd in the authority of it, in the Majesty of it, as a King to rule and governe us, we will not rule it no more, but it shall rule us. It is own'd in the latitude of it, in the extensivenesse of it, extend it as farre as you will, its welcome in its largenesse, it is own'd in the universality of it, all truth, such as makes against you, as well as such as makes for you, they make for you in that they make against you, for your soules, though against your sins. If ever truth be valued, if ever it appeare worth something, it is at those times when errours abound. You see how the many false relations abroad, doth make men value of a true relation, if they can meete with a friend or a booke that speakes true and impartially, they value much of it; and what's the reason, because of the false relations

abroad, this heightneth the esteeme of truth. So here, the many errours abroad, is a great meanes to heighten and advance truth, and to make that great. And therefore God doth permit er∣rour to advance truth, that truth may be more glorious in it selfe, and more glorious to us.

7. A seventh mercifull end which God hath in suffering er∣rours and erronious opinions to abound, is, to make his people watchfull and wary of what they doe receive.

There are many glorious truths to be revealed towards the end of the world; great things are spoken of the latter dayes, for glorious revelations of the truths of God. And there is many dangerous and fearfull errours that shall come abroad at that time too, as Christ doth here foretell. And it is a greater mer∣cy there should be many then if there were but few, if there were but few, we should take them in with truth, but being many, divers of all kinds, it makes the people of God watch∣full and carefull what they entertaine.

There are so many truths now to be made known at the end of all things, that if there should not be many errours, and those dangerous errours also, we should be in danger to receive all under the notion of truth, to close with all, and swallow all that comes under that pretext. Where now by the aboundance of errours, we are made more wary, more watchfull. If it be given out that there is a great deale of false Coyne, of light gold abroad, it will make men carefull of what they receive, which if it were not so, we should re∣ceive all that comes; So here, certainly God would by this permissive providence of his, have us take heed as well what we heare, as how we heare, he would have us to take heed what we receive. God seemes to speake, he would have us to entertaine truth not traditionally, but knowingly, not because it is the mind of such and such men, but because it is the mind of God; not because discovered by such and such men, but because re∣vealed of God.

In our dayes, in regard of the multitude of errours, God seemes to speake to you, to be more then ordinarily wary in the receiving of truth, to receive it knowingly, weightily, humbly, to receive it after sound debates, not suddenly, least you be deceived

with an errour: Let it passe through all debates, before it be received under the notion of truth.

We have some things that are meerely divine, and there is no debate to be in them, if a toole come on this Altar it defiles it.

Some things which are mixtly divine, and those admit of debate. The Apostle tells us of two sorts of truths; 1. Foun∣dation truths; 2. Building truths, 1 Cor. 3.10, 11, &c. There are some truths that are to be entertained without debates of reason, they are to be beleeved as soone as revealed, faith is re∣quired to the entertainment of them: As God in the Trinity of Persons and Ʋnity of Essence, Christ in his Person, hyposta∣ticall Union of Natures, the work of Creation, the Resurrection;a 1.6 here faith must goe before reason, beleeve and know; It is an unsound opinion,b 1.7 where reason ends faith must begin, here reason must not begin at all, reason pollutes, its corrupt, and will corrupt these; these are supra above, though not contra rationem, against reason.

There are some truths againe, and that is most of those which are in dispute and debate now adayes, and they are not to be entertained without long debate, dispute, holy reasoning. You are to use all your knowledge and Christian wisdome, and all your skill in the word of God: all your prayer and seeking. A man may entertaine a truth as well as an errour too quickly: that is when he entertaines it upon trust, or without debate, or be∣cause others say it, or practise it, or because at first view it seemes like a truth, this is to entertaine it too quickly: the Church of Ephesus is commended for her patience, Rev. 2.2. And this may be one part of it, one branch of her patience, that she had tried them which said they are Apostles, and found them liars, and this was not done suddenly, as the third verse implies.

So let this be your commendation, that you have tried those opinions that carry the highest pretext, that you have not been apt to beleeve every spirit, but you have tried the spirits, and the doctrines, &c. before you have owned them.

You would not take a man into your house that you knew not, and will you entertaine any thing into your heart? you would have tried servants, such servants as are known, such husbands and wives, of whose goodnesse you have

heard, and will you let in a truth and not try it? What ever you entertaine as truth, you are to be subject to it, and will you be subject to errour? You are to maintaine truth, to part with goods, to endure friends to become enemies, to part with liberty, life, for truth; And shall I not try it, shall I doe all this for an errour? Indeed if you were to doe with truth as some others can, that can take them up for their occa∣sions, and lay them down againe at pleasure, that can embrace them and renounce them when they please, then you did not need so much curiosity in search, but when you are to enter∣taine truth as you doe your husbands and wives, till death sepa∣rate, nay to take it not only till death, but to all eternity; this should make a man consider, and not be too light of his beleefe and entertainment of truth.

Again, if thou were to entertaine truth as a servant only, that should only serve thy uses, and be serviceable to thee, as many doe with truth, they aske what it can doe for them before they entertaine it, if it were to be so entertained, then there need no such great triall; that truth that would be most serviceable to thy estate, and advantage thee most in the world, thou mightst embrace, Religion were then nothing but a policie: But being to entertaine it as thy King, not to subject it to thee, but thy selfe to it, not to have it to moove according to thy mind, but thou according to its motions; this should make thee consider before we entertaine.

Againe, if that we might entertaine a truth as we doe only our goods into our houses, that would not endamage us any way; though they bring in nothing, yet they would not en∣damage us, then the matter were not so much. But when we are to entertaine truth, as that which must live on us, that for which I am to part with relations, with comforts, with riches, with estate, with liberty, with life; Beleeve it, it would make a man in earnest, and try throughly before he doe entertaine a thing for truth, and to be sure that God saith it.

But adde to this, your soule may depend on it, and that to eternity, and not only thine but thy posterities too; how ma∣ny families in this Kingdome that are Papists, upon no other ground then their ancestors were; and doth the soule of me,

my child, husband, wife, &c. depend much on me? and shall not I be wary what I entertaine? surely no honest heart but will. Well this is another ground or end, God suffers errours, that we might entertaine opinions warily, drop by drop is the best receiving of opinions. We are commanded to buy the truth; and surely the errours that are abroad, tell us it is to be bought by retaile, in parcels, not by whole sale in the grosse, for feare of receiving errour as well as truth: there are many chea∣ting chapmen abroad, false lights; I name none, I aime at none in particular: There are such who huosterize the word, adul∣terate, sophisticate the word. And what's that? they mingle truth, and errour, linsey woolsey. And if you take up all in the grosse you may be deceived, therefore beware, try before you trust, examine, search. Take heed that no man deceive you.

And thus I have shewed you the first, how 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 a∣broad, 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 them∣selves concern'd in it; every one will think, surely it is their bu∣sinesse 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 er∣rour 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 got∣ten 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 foun∣dations.

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 cleare∣ly. 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 dis∣cover the way, but with a weapon too, to cut down those cum∣brances which are in the way, that there may be nothing to hin∣der 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 Anti∣christ 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 ma∣ny 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 touching works and obedience to be annexed to faith, not to justifie our persons, but to justifie our faith; the obedience of faith justi∣fies our persons; the obedience from faith justifies our faith, which you see it is the great scope of S^t James to cleare in the second chapter throughout.

The doctrine of Christian liberty by Christ, gave occasion to some to publish, that they were set at freedome from obedience to Magistrates in the Lord and for the Lord; and others used it as an occasion of scandall to them that were weake, and thought that they had liberty to eate of meate offered to Idols, though the weake were thereby scandalled and offended, yet why should not they use their liberty. I say these two errours which were strong in those times, and seemed to be founded on the doctrine of Christian liberty which they were to maintaine gave occasion to the publication of many precious truths, concerning the due bounds, limits, restraints and extents of Christian liberty, by two great Apostles Paul and Peter: Paul dealing with Chri∣stian liberty in points of scandall, 1 Cor. 8.9, 10, 11. Take heed least by any meanes this liberty of yours become a stum∣bling block to them that are weake: And Peter dealing with it in point of disobedience, as you may reade it at large, 1 Pet. 2.13, 14, 15, 16. Submit your selves to every ordinance of man as free, yet not using your liberty as a cloake of maliciousnesse,

but as the servants of God. So that I say, God hath mercifull ends towards them who are brought in, to suffer errours to abound, to cleare the way to those who shall be called; and he hath ends in respect of truth it selfe, not only to give occasion for the publication, but the sifting and finding out of truth; as you see I have shewed. And thus much of Gods mercifull ends to them called, and to them in purpose to call; we come now to Gods judiciall ends, which is the second par∣ticular.

2. As God hath mercifull ends to the godly, so he hath ju∣diciall ends to the wicked, in permitting errours abroad; and that

• 1. To the seducers.
• 2. To the seduced.

1. To the promoters. 2. To the receivers of opinions. We will joyne these two together for brevities sake. God may then suffer men to be led aside with errours and delusions.

1. For the punishment of some former way of sin. As a corrupt head will breed a corrupt life, so a corrupt life, will breed a corrupt judgement. Sin in conversation, is often puni∣shed with corruption in judgement, with darknesse in the un∣derstanding.

God often suffers a corrupt judgement, to be the punish∣ment of a corrupt life. You walke it may be in some way of sin, and as yet though your affections and conversations are corrup∣ted, yet your understandings they are not corrupted, you still retaine the truth; But sure it cannot be long before the under∣standing be tainted, before that light which glowes therein is obscured and put out. It is a hard thing to keepe a sparke of fire alive, in the midst of a sea of water, to keepe a beame of light in the understanding, under such darknesse in the heart and affection, and such works of darknesse in your conversation.

This is sure, either the truth will make you leave sin, or your sin will make you leave the truth. Either that light in you will overcome your darknesse, or your darknesse will overcome your light. Men that hold up affection to sin, though not practise in sin, they will betray the light they have, they will smother it, put it out at last. When men are willing to sleepe, they will put out the candle, nay and draw the curtaines that no light may come

in to trouble them: So men that are willing to sleepe in sinne, they will not only draw the curtaines, that is labour to keepe out the receiving of more light; but they put out the candle, obscure that light they have, that they may more quietly sleepe in sinne, sinne without disturbance. Sometimes indeed errour is the cause of sinne, sometimes sinne is the cause of errour; we will exemplifie this. It may be that a man hath walked in some way of sinne, and will not be reclaimed of it, he hath some light within, which gives in testimony to his conscience of the evill of his way, this disturbs him now in a way of sinne, but this will not reclaime him of his sinne, he will sinne still, but the light within him disturbs him, he cannot sinne with that quiet and peace as others doe; and therefore now his corrupt heart begins to undermine the light he hath, the strength of sin in the affection, begins to darken, and blow up or blow out the power of light in the understanding, that he may the better sinne with peace. And therefore first he begins to find out some shifts for his sinnes, he will have some excuses, and this is a sowing of figge-leaves to cover his nakednesse: If excuses and pretexts will not doe, then he begins to dispute against the light, why may I not doe this? is this so much to doe? If this will not doe, then he falls to deny the light, and say it is a needlesse scruple, tush its nothing. And at last he comes to take in such an opi∣nion as he may be quiet in his sinne, as he may sinne without trouble. And as many errours are bred and begotten out of this, they are but opinions that a sinfull but troubled heart, have taken up that he may be quiet in his sinne. So many errours are received too, because they do correspond and comply with their sinfull and corrupt hearts.

Christians, it may be there be some of you that have many truths in you, you understand more then others doe, and it may be yea you walke in some way of sinne; that light you have stares in your face, gives evidence, beares witnesse against you; yet for all this you will not heare the counsels of truth, you will not take notice of it: yea but doe you take heed least God in punishment of your sinne, doe give you up to a way of errour.

There are five sins which God doth often punish with errour, some are intellectuall, some are sensuall.

1. A wilfull shutting out the light when God is comming in with light from Heaven, when he is revealing himselfe and mind to us, and yet we will shut our eyes, we will not see, we will not open our eyes nor owne the truth, out of corrupt grounds, feare, love of the world, &c. I say this man is in danger to be given up to a way of error, if you will be blind you shall be blind, if you will not see you shall not see, as Christ told the Pharisees, he preached to them in Parables, that* 1.8 seeing they might not see, Math. 13.13. This is that Christ said to the Jews, Oh Jerusalem Jerusalem, how often would I have ga∣thered you together, &c. but now these things are hid from thine eyes. Oh hadst thou known the time of thy visita∣tion. 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 know∣ledge. 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 know∣ledge, therefore God gave them over to a reprobate mind, &c. So when you are weary of your light, weary of Religion, pro∣fession, it is too exact, precise, too troublesome, too labo∣rious, 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 god∣ly, 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, pri∣son, &c. punishment of sinne, as to make one sinne the punish∣ment of another. It is better to have any judgement the pu∣nishment of sinne, then to have one sin the punishment of ano∣ther, 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.* 1.9 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 blin∣ded and hardened: 2 Cor. 4.4. Whom the God of this world hath blinded.

4. Permittendo, by suffering a man to harden his owne heart.

5. Efficiendo, actually hardening or induring. I doe not say I agree to all these; these are the severall wayes which are laid downe by Divines against the Papists, to cleare our selves of that charge of sinne, in saying God hardeneth.

But in this discourse of Gods hardening the heart. It will not fall here in controversie, whether God doth effectively and a∣ctually harden, that which I say here is permissive, and in this all agree. I say God permits a man to fall into errour, for the fur∣ther hardning of his heart. Errour hardens, Isa. 63.17. Why hast thou made us to erre from thy wayes, and hardened our hearts from thy feare; first erre, and then harden.

And God permits errours for this end, namely for the fur∣ther hardening of the hearts of the wicked.

[Object.] There is an objection against this; If it be so? It will be said, then God punisheth one sinne with another, he punisheth sinne with errour, that is, one sinne with another, and he punisheth er∣rour with hardnesse of heart, there is the same?

[Answ.] Though this be a doctrine much opposed by Papists and Armi∣nians, and upon this ground, because say they, hereby we make God the authour of sinne, &c. yet as God sometimes makes one sinne the cure of another in a godly man, so he makes one sinne the punishment of another in a wicked man: You see it plaine in Psal. 81.12, 13. My people would not obey, there was one sinne; and therefore I gave them up to their own hearts lusts, there is another, and the punishment of the former.

And this shall suffice to have spoken of the first great head, how it may stand with Gods ends, to suffer men to be les•• aside with a way of errour;* 1.10 we now come to the second.

2. As it may stand with Gods ends, so it may stand with Sa∣tans ends too.

1. His ends to the good. 2. His ends to the bad.

1. It may stand with Satans ends to the good: Satan hath these foure ends in the setting on foot errours.

1. To seduce the godly, to draw them into errour. He attemp∣ted this upon Christ, as you see in his temptation, Matth. 4. and much more will he attempt it on us, having farre more hope to prevaile. Christ was all pure, all cleare, all light, and no dark∣nesse, and therefore could be no more prevailed upon then to make Heaven, hell; but he knowes we are poore compound creatures, have light and darknesse in us, errour and truth, a dark side and light; as there is something within us which is an enemy to him, so there is something within us which is his friend too, something that holds correspondency with him, and that is ready to give entertainment and set open the gates to let him in, when he comes with a temptation. And if he would attempt it on Christ, nay if he were too hard for Adam in his innocency, who had reason at will, and wit at command, and grace too, righteousnesse at least, and no errour in him, nothing of his side, but only this, that he was mutably good, that it was possible for him to be seduced and drawne away, how much more will he attempt it on us. Its true God hath said, that the elect shall not be deceived, they shall deceive if it were possible the elect, saith Christ; by which is evident the elect shall not be deceived; And he knowes that if they be elect he shall not prevaile, because God hath said it: But he knowes not whether they be such or no, though he have some guesses at it, yet he hath not the infallible knowledge of it; neither hath he entred into Gods eternall decrees, nor can he know the heart, for that is proper to God alone; but though he should know it, yet he would be tampering, he would endeavour to seduce the elect. He knew Christ was the Son of God, and had heard God so declare from Heaven, and yet he durst venture to at∣tempt to seduce Christ, or rather, to use the words of Scrip∣ture, tempt Christ; therefore much more will he endeavour the same with you, though he should not be able to seduce you, nay and though he knew that too, yet he hath other ends as I shall shew anon, which may put him on to attempt it.

But besides, though he should not seduce them to damnable, yet he may seduce them to dangerous errours; the Saints may

be led aside with sinfull, though not with damnable errours, and if he can but prevaile in that, to draw them aside with sinfull errours, he counts it worth the while. The Devill will take a great deale of paines to bring a Saint to one sinfull errour.

Its true it may be and I easily grant, that a godly mans ends are honest in the entertainement of it, otherwise he could not be godly, and I doe not queston but he entertaines it for truth, but though he doe, yet Satan cares not much for that if he can bring him to entertaine an errour, he matters not much under what notion they receive it and entertaine it, so the thing be en∣tertained. He is glad if he can make him to receive an errour for a truth, if he can foyst in eggs of his own laying, if he can shuffle in errour for truth, and can have himselfe who is the Prince of darknesse, to be entertained under the notion of an Angel of light, he is proud of that, this is unknowingly, un∣wittingly to set the Devill in Gods steede. As one saith, he that doth a good action to a bad end, makes God serve the De∣vill; but he that doth a bad action to a good end, makes the De∣vill serve God. So we may say here, he that entertaines a truth for an errour, sets God in the Devils place, and he that entertaines errour for truth, sets the Devill in Gods steede. And the Devill must needs looke upon this as a gratefull ser∣vice; and that is the first: It stands with his ends, 1. To se∣duce.

2. A second end he aimes at in the godly, it is to unsettle them, if he cannot seduce them and draw them away, yet he labours if he can to unsettle them in the truth, if he can bring us to an unsetlednesse, whether we are in the truth or no, if he can unsettle us in those things we are established in, he hath his desire and what he aimes at.

And multitudes of errours and opinions abroad, they have too great an influence into the unsetling of the hearts of the godly in the truths that they have received and been established in. If it be given out that there is aboundance of false gold a∣broad, it will put men to the triall of what they have received, as well as to the care of what they are to receive. So when there are many errours, and false opinions abroad, it puts not men only to the care of what they are to receive, but to the

triall of what they have received, and by this to labour to un∣settle us.

There is indeed a triall that is good, and a triall that is bad, to try those things that man hath said is good, wee are not to beleeve every spir••••, but to try all things, but to try those things which God hath said is bad, those things which God hath said we are commanded to trust, to beleeve, and then try, but those things which men have said we are commanded to try them before we trust them, as you see, 1 Joh. 3, 1. Beleeve not every spirit. In the other beleeve, here beleeve not, what then? why you must prove all things, try them by the word as the Bereans did.

But did not the Bereans try what the Apostles said, [Object.] and yet commended for it, and what they said was infallible, and there∣fore may we try what God hath said, as well as what men have said?

1. They tried what they said by what they had said, [Answ.] and so may we doe, or they tried what they said by what was writ∣ten: they tried the word by the word, to see how they agreed. As Christ bids you, search the Scriptures, for they testifie of me: So they tried what the Apostles said, by what was writ∣ten, and such a triall there may be.

2. Againe, there is a two-fold triall: 1. A suspitious triall, a triall arising from jealousie and mistrust, that the things we have received are unsound, and that is bad, if it be truth which hath been received. 2. There is a confidentiall triall, whereby a man is assured of the truth of those things he hath received, and rather goes for confirmation in it, then out of dubitation or doubt and questioning the things are not true.

The first triall is bad, and that which the Devill aimes at in the multitude of opinions and errours, to bring us to a questio∣ning and jealousie, and mistrust of those things we have received; he would now labour to make us looke upon all Religion as a fancie, as a meere notion, and all the truths we have received as chimaeras, meere notions without foundation, he would bring us to entertaine all doubtfully, that so we might worke deadly.

3. A third end he hath if he cannot seduce us, nor unsettle us,* 1.11 then he labours to shake us, though he cannot unsettle us in the

beliefe of truth, yet he labours to shake us in it; you know it is the fruit of the many lying pamphlets abroad, it makes men doubt of the very truth it selfe, it shakes men in the very confi∣dence and beliefe of those things which are true. So the Devill he doth vent his errours and his untruths now, that he might shake us in the beliefe of those things are true.

[Object.] But how doth this shake us?

[Answ.] 1. You know that all have not attained to the same measure of stedfastnesse, all are not so rooted and grounded in truth; all have not attained to the same measure of knowledge; some are but weake and babes in knowledge, though some that are men growne. Now the variety of opinions, and errours, and disputes, they are a perplexing, a shaking of weake minds, though at last they shall but roote firmer; for this puts them on search, tri∣all, prayer, and so they shall be firmer, yet this may shake them for the present. Hence the Apostle, Rom. 14.1. Him that is weake in faith receive ye, but not unto doubtfull disputations. Why so? because this was enough to shake, and unsettle, and trouble a man weake in faith. And surely that's another end, why Satan raiseth up doubtfull disputations, and sets afoote er∣rours, viz. to shake the weake.

* 1.124. A fourth end Satan hath to the godly, and that is to per∣plex them, if he cannot seduce them, nor unsettle them, nor shake them, yet if he can but perplex them and trouble them he's content. This is that which God said of him, and it is the utmost of his chaine. Thou shalt breake his head, and he shall bruise thy heele, though he cannot breake our head, separate us from Christ, yet he will bruise our heele, though he cannot bring us out of the way of life, seduce us from the wayes of truth, yet he will doe all he can to perplex and trouble us in them.

If he cannot seduce us out of the way, yet if he can hedge up our way with thornes, if he can cast blocks in our way, if he can disturbe us in our course, which he labours to doe this way, he is well content, and can afford his labour. And this hath been his great designe in all ages of the Church of God, to raise up some impostors, some notable seducers, to perplex and to trou∣ble the Church of God. I might carry you down from the Apostles dayes till now, you may have enough out of Eccle∣siasticall

histories, how Satan hath still raised up some notable juglers, who have troubled the Church of God: In the Apostles times, you reade of many, and afterwards not of a few; witnesse the Arrians, Manichees, Nestorians, Pelagians, and hundreds more in our dayes, the Papists, Arminians, Socinians, with multitudes more both of the right and the left hand; by all which he labours to perplex the Church of God, and trouble the hearts of the people of God; he hath no comfort himselfe, and he envies com∣fort where ever he sees it; he hath no peace himselfe, he hath all trouble, and he is an enemy to peace in us, his endeavour is to bruise our heel, though in Christ we breake his head.

5. A fifth end that Satan hath to the godly, and that is,* 1.13 to prejudice the entertainment of further truth. Satan knowes full well, that towards the end of the world, there will be aboun∣dance of truth revealed and made known, the knowledge of the Lord shall be as the waters that cover the sea.

God hath spoken glorious things of the latter dayes, every child shall be as David, Zach. 12.8.

The Sun of righteousnesse, the light of the glorious Gospell of Christ, it arose in its glory and brightnesse, in the first dayes of the Apostles, but it was not long before this sun was ob∣nubulated, clouded and darkened, with the mists of errour, and foggs of darknesse, which Antichrist and corrupt men raised up, which was fore-seen by the Apostle, and in his time it be∣gan to work, although the cloud like Elijahs cloud, was no bigger then a mans hand, yet the Apostle did then foresee it would span the Heavens, and even darken the Sun, and shadow the glorious light it selfe, as he that hath but looked into the hi∣stories of former times may evidently perceive.

Now towards the end of all things, God will scatter these clouds, he will cleare the truth, and the knowledge of the Lord shall be increased, Dan. 12.4. And at this time Satan will vent his errours, he will set on foote many dangerous errours, to pre∣judice the hearts of the people of God, in the receiving and en∣tertaining of truths to be revealed. Indeed Satan hath many other ends, as I have shew'd you; and besides them divers other might be named; Satan is busie when God is sowing wheate, to sowe his tares, when God is discovering of truth, to be com∣municating

of errours; he hopes in the heate of the market, to vent his own wares, he hopes in the throng, to put off one with another, and that men will not so carefully observe it; at least if men be shie to entertaine the one, he hopes by this to lessen the authority, and to prejudice the entertainment of the other.

And indeed the multitude of errours abroad, they are great disadvantages to the entertainment of the truth, they are a great prejudice to the receiving of it: Men that heare of false reports abroad, though they have not been abused with them, will be shie to entertaine truth, so men that heare of a multi∣tude of erronious opinions abroad in the world, though they have not been seduced or led aside with them, yet will be shie and afraid to own the truths, which God in that generation doth hold forth to them.

And by this meanes Satan hath a great advantage, he per∣swades and prevailes with men to adhere to their former prin∣ciples, without any inquiry after more: And this is dangerous.

As it is dangerous to stint and bound our selves in practise, thus much we will doe and no more, as it is the spirit of many men: So it is dangerous to stint and bound our selves in prin∣ciples, or things to be knowne, thus much I know, and I will search into the revelation of no more.

* 1.14As we are not perfect in grace, and therfore we are to adde to faith virtue, to our virtue patience, &c. to grow in grace, to be led forward to perfection, and he that sits down with any mea∣sure is yet to begin. So we are not perfect in knowledge; the Apostle tells you, we know but in part, and therefore we are still to study and search, not only after clearer revelation of things known, but fuller revelation of Gods mind to us; and he that contents himselfe with the measure of revelation he hath, is yet to begin in the knowledge of Christ.

And therefore this is a dangerous errour, when Satan shall perswade and prevaile with us to adhere in those things we doe know, and sleight any further revelation, to be content with those measures of revelations we have, and to seeke to know no more of Gods mind and will to us.

And this is another wile which Satan hath in the multitude of errours, that thereby he might prejudice the further search

and inquiry into the mind of God, disadvantage the entertain∣ment of truth, and perswade with us to stick and adhere only in those which are already revealed to us.

It is good to adhere to those that are revealed, but bad to ad∣here in them, and seeke no further revelation, because we are not perfect in knowledge, therefore must grow. As we say of grace, so of truth; It is good to have a heart stablished in grace, but stinted in grace is nought, stablishing doth keepe the heart from going backward, and that is good, but stin∣ting doth keepe a man from going forward, and that is nought: You are to aspire to grow in knowledge, as well as in grace.

But you will say, what needs any more? [Object.] our Fathers held out these truths, and sought no further, and we hope they are sa∣ved, and so shall we too, if we doe but adhere in the truths of our fore-fathers, and seeke no further?

1. The reasoning is corrupt, I say this is corrupt reasoning; [Answ.] that our Fathers held out these and these things for truth, it is not enough to evidence they are truth; that they went in this way, is not sufficient to declare it was a good way, and a way for us to walk in, this is to take up our Religion by tradition, not from Scripture; the Papists have the same Arguments, our Fathers were of this Religion and therefore it is good, which you will all say is corrupt reasoning. You have a place in Jer. 9.14. they walked after Balaam which their fathers taught them.

2. But secondly admit our fathers held forth these things for truths, yet they held not forth all truth, they knew some, but yet they knew not all truths: It is said, we know but in part. And God is therefore said to appoint a Ministery in the Church, for the further building us up in knowledge, Ephes 4.12, 13. for the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the sonnes of God, to a perfect man.

3. Againe, though our fathers held out these truths, yet we wrong our fathers to say, that they sought no further, though they knew these and these truths, yet they labour'd not only after a clearer revelation of truths known, but after further revelation of truths not yet known and discovered to them, and this appeares both in their writings, and also upon experience;

every generation growes up in further knowledge of the my∣steries of Christ and the Gospel, as might be instanced in many points which have been debated between us and Papists, and us and Arminians, Pelagians; all which truths have been the proper revelations to those particular generations. And there∣fore you wrong them to say, they knew these and sought no further.

And the experience of much more revealed in every genera∣tion, is sufficient confutation of that. Did our fathers in King Henry the eights dayes, who first rejected the papall tyranny, or our fathers in King Edward the sixths dayes, who set up that infant reformation, that wanting nursing fathers and mothers, hath been kept back and held down so long, where otherwise it might have come to manhood and perfection: the thriving of the child lies much in the goodnesse of the nurse; Kings and Queenes are called nursing fathers and nursing mothers to Re∣ligion; this child, this infant Reformation hath not had that nursing whereby it should thrive, the breast of nourishment hath been kept from it, and drawne out towards children of er∣rour, they have thriven, the true child hath pin'd away.

Kings and Queenes are called shadowes, as Josiah, Lam. 4.20, 32. Isa. 2. And we speake it with griefe as things have been carried, they have indeavoured to make them like trees, which the papall faction have clasped about and adhered to, as the Ivie to the tree, not because they love it, but because they have sucked sweet from it; but they have been such shades as have hindered the growth of better things.

But to passe this; If you come down to Queene Elizabeths dayes, did our fathers in her time know so much? had they that full revelation of that which is in our dayes? he that reades, may easily see. And therefore this is a plaine confutation, though our fathers did hold out some truths, yet they sought after more, they did not rest in that they had, but studied to know more of Gods mind.

4. Though this were true, that our fathers held out some truths, and that they did not seeke and enquire after more, which yet I cannot grant, and hold their condition good, yet they did not reject further discoveries, if revealed to them; this

is certaine, where any truth is received with love, there is a rea∣dinesse of spirit to embrace all truths that shall be discovered and revealed. For this is an undeceiveable evidence of a man that hath received the truth, as he is willing to re∣ceive all truths, he opens his eyes broad for any communication of God; so againe he will not reject any truth which is revealed to him.

Indeed he may reject a truth held forth to him, because as yet he doth not apprehend it to be a truth, but he cannot reject a truth discovered to him; no bye ends, wordly respects shall pre∣vaile with him to reject it, if God have discovered it.

5. But fifthly, thou sayest againe, our fathers held out these, and sought no further, which I have disproved. And yet thou sayest they were saved, and so shalt thou if thou adhere in those which they have left thee; well for this I say thus much.

Admit that they were saved, I will grant that, yet it will not be enough to cleere this to thee, that thou shalt be saved if thou goe on no further; they held out these truths, but were wil∣ling to receive more, sure they rejected none that God revealed.

Thou holdst out these truths, and sayest thou adherest to them, but dost not adhere to them, thou holdst them forth in thy un∣derstanding, but they are not wrought into thy heart, nor held forth in thy life, never a truth which thou sayest thou adherest unto, which thou livest answer••ble to in thy conversation.

Againe thou adherest rather in them, then to them, thou seekest to know no more, but they did; nay thou rejectest those di••coveries of God which are made to thee, which they did not. They might be saved by that little light, if true light, when they were true to it, when they walked answerable to it, when they were willing to receive more, when they rejected not that which was discovered. But you cannot when you walke not an∣swerable to what you have received, when you are not willing to receive more, when you reject what is discovered to you, &c.

Men may be saved with many errours, if not fuundamentall errours, and by a little light if true light, when no more is re∣vealed. But if those errours be discovered to be errours, though not fundamentall errours, and more truths be revealed to be truths, though not foundation truths, if you doe reject

the one, and embrace the other, you cannot then looke for sal∣vation. Grace embraceth all truths, rejects all errour. God would have all saved by comming to the knowledge of the truth.

The Patriarchs lived in the sin of poligamy, marrying many wives, and esteemed it no sinne to take to themselves as many wives as they pleased, so that they were not the wives of ano∣ther. And notwithstanding this great errour, the Patriarchs were saved, they knew no better, and times of ignorance may plead some indulgence.

But now we cannot looke for life and yet practise such a sin, because God hath revealed the truth in this which was more concealed before, as Christ said, from the beginning it was not so. And if any had cause of two wives, then the first man, to po∣pulate the world, but God made them male and female. And this shall suffice for answer to that objection.

[Object.] But is not the same truth saving, and the same errour dam∣ning in any age, and therefore that which saved them will save me?

[Answ.] The truth which is saving now, is saving hereafter, but the reason why that truth which saves others, will not us; it doth not arise from any defect in the object truth, but in the subject man, if the subject receive some truths, but not all, if willing to entertaine some, but to reject others, and so to reject some errours, but yet to retaine others though convinced of them, then there is no salvation.

2. The same truth which saved them will save us, if recei∣ved, but if received of them and not of us, it cannot save; now there is no greater evidence that truth is not received, then that you are not willing to entertaine more. Truth where it comes, where it is received into the heart, it holds open the doore to let all its kindred in, bids all truth welcome; and there∣fore if thou say, thou receivest some truth as truth, and thy heart is shut up against other truths revealed, thou deceivest thy own soule; there is no surer character of received truth, then willing∣nesse and universall willingnesse to embrace all: Indeed men that receive truth into the head only, doe not embrace all truth, they pick and choose, but if it be received into the heart, then the doores are open to all truth, and every truth comes with

authority, and carnall respects, shall not hinder the embracing of them. And thus we have done with the first, how it may stand with Satans ends to the good; we come to the second, how it may stand with Satans ends to the bad.

2. It may stand with Satans ends to the bad, and that both to the

• 1. Receivers, and
• 2. Promoters.

1. It may stand with Satans ends to the receivers, or to the bad in generall; which we will shew you in five particulars.

1. To lessen the credit, or if you will beliefe of those things which they doe know. Men who are yet of unregenerate life, may know many truths of God, and though they have not much faith of them, yet some credit they give to them, which be∣gets awfull thoughts of the truth of God, and this generall be∣liefe of these things, doth restraine many from many sinnes, and puts them upon many generall duties.

Now Satan cannot endure this light in them, he knowes not what in time it may come too, and therefore he sets many er∣rours on foote, that if possible he might lessen the beliefe of those things which are reall truths, and render all you know which keepes you in some awe, by virtue of that power the generall beliefe of them hath upon your spirit: I say to render them all, but notiones secundae, chymeraes, meere fancies, or pol∣licies, the better to keepe men in awe, and under rule, and some government.

And in the time of aboundiug errours, he will thus deale with a man; you thought that this and that was a truth, but you see now it comes to be debated, it proves but a shadow, and so are other things you beleeve, if once they were sifted and debated: if understanding men would but deale faithfully, and would apply themselves to dispute other things you give credit to, they would be discovered to be of the same stamp, and as little bottome in them as in these which you have built so much upon.

And here a poore man he is gone; either this doth fill his spi∣rit with horrour to heare it, and so doth awaken him, and puts him upon reading, praying, studying, searching, or else he is carried away with the streame of the temptation, and if not

openly, yet he ••acitely subscribes to the thing, though he speakes not out, witnesse the casting off that feare, that awe, that care he had before.

And thus Satan comes to Atheist men, if he doe not awaken and unatheist you by this, he will certainly Atheist you more.

2. To discourage and take off the heart of men from doing any thing.

As it doth weaken the beliefe of truths, so it wounds the pra∣ctise of them much more; if men faile in principles, they will not long hold out in practise; if in rebus credendis, things to be beleeved; surely in agendis, of things to be done. Men you know will not labour and take paines for that which they have no beliefe of, you shall heare men discouraged and taken off from plaine common duties, praying, hearing, reading, why will a man say, I see all I doe to no purpose; I have done this and that, I have prayed, gone to Church, walked in such and such wayes, and now all this is cried downe, there are opinions abroad which throw down all these as nothing, and therefore as good to sit still and doe nothing, as to doe all this and to no purpose.

3. It may stand with Satans ends, that there should be mul∣titude of erronious opinions, I say not only some errors, but ma∣ny should abound, that he may the better suite himselfe to the tempers of men; every fish is not to be caught with the same bait, some with one, and some with an••ther, & therfore the cun∣ning Fisherman doth suite his baites, to the fishes he angles for: So every man is not carried away with the same error, some are led aside with one, and some with another, there is a dissonan∣cy between a man and some errours, scelera dissident, and therefore Satan he hath multitudes and variety of errours a∣broad to suit with every mans temper of lust.

As it is with errours of conversation, every one is not car∣ried away with the same lusts, that may be lovely to one, which is no way pleasing to another; the covetous man he will not be prodigall, and a spend thrift, &c. and therefore Satan suites temptations to the temper of spirit in men.

So it is with errours of judgement, every one is not seduced and led aside with the same errour, &c. and therefore it suits with Satans ends, not only to have errours, but many errours

on foote, that he may have a bait for every mans temper, pro∣vision for every mans lust: As the lusts of life are diversified, you see the Apostle tells us, that wicked men served divers lusts, Tit. 3.3. for we our selves were disobedient, serving divers lusts; they are diversified according to the measure of understanding, according to notions received, according to tempers of men, relations, interests, and diversity of wayes men are ingaged in.

Every man is not carried away with the same bait, tempta∣tion, nor lust; some are carried away with grosse lusts, lusts of life and practise, men of grosse and beastly temper, sensuall men; others againe of finer tempers and spirits, that must be undone a finer way, a more spiritfull way, the grosse way is too low for them, and here he hath the lusts of the understanding, and yet every one of these are not taking with all; some are taken with one errour, some with another, according to the difference of knowledge and understanding, and the command of some lust in the heart: And therefore Satan hath multitude of errours on foote, that he may suite temptations to the tempers of men;* 1.15 And hence he is called a Serpent, a wily creature, yea and the old Serpent, and his temptations, the depths, wiles, methods of Satan. You had need to take heed of him, if he see a man con∣scientious, he will not goe about with grosse temptations to corrupt him, for there he thinks it will be labour in vaine, but he endeavours to corrupt the understanding with errours, and such as are agreeable and correspondent to the conscientious∣nesse of his spirit, as I might shew at large.

4. A fourth end that Satan hath to the wicked in multitude of errours, it is to corrupt them, and defile them more; errour is of a corrupting and defiling nature; Satan labours all he can to corrupt the soules of men, and his chiefe designe is, to cor∣rupt the fountaine, the understanding. He doth not so much care for to corrupt a man in his practise, as to corrupt a man in his principle, to corrupt a man in his life, as to corrupt a man in his judgement, he knowes an erronious head, will quickly come to a sinfull life. Mens lives are but squared according to notions received, and impressions of things retained in the un∣derstanding. As true notions doe help to frame a good life, so

false notions are serviceable to a bad, the one is the seede of a holy, the other of a sinfull life; so that though you could not know truth and falshood in the seede, in notion, yet you might know it in the fruit, in the conversation; Men act surely accor∣ding to their principles received, if there be not a bridle and re∣straint upon them by something without: And therfore if Satan can but corrupt a mans understanding, he knowes such a man he will be sure for him, he will sin without reluctance, without check or disturbance. If a man have some true notions, or light in his understanding, though for the present his life be bad, and he be carried away with strength of temptation, yet Satan is not so sure of this man, as of the other, he knowes so long as this light is in him, he will not sin so fully, if he sin, yet not with∣out controle and check; and he is in danger to loose him at every turne, Satan is ill troubled with a man sound in judgement, though corrupt in life; either the light in his understanding will overcome his darknesse in life, or the darknesse in his life will overcome the light in his understanding, and the combates such a soule finds, makes Satan he cannot yet conclude which shall have the day.

But now if he can corrupt the understanding, if he can pol∣lute the spirit, the refined part of man, then he knowes this man is sure, he can bring this man to maintaine his sinne, yea and argue for it, and doe all this, with shew of religion.

I told you, a corrupt heart will breed a corrupt judgement in time, but a corrupt judgement will presently work a corrupt life.

A man that hath his understanding yet preserved, he doth not work regularly in a way of sin, he is off, and on, as his lust doth prevaile, but now the other he walkes uniforme, he is al∣wayes the same in sinne.

Againe, the one if his knowledge be not directive, it will be afflictive, if it be not a bridle, it will be a whip, if not a curb, it will be a scourge. But now the other, he sinnes with quiet, he hath sin'd away the light, and as he hath no light to direct him, so he hath none to afflict him. Hence this is the reason, you see two men, it may be they are both of them unregenerate men, yet one of them if he chance to fall into some grosse sin, for spirituall sinnes trouble

him not, if he be drunke or overtaken in such a way, he is so troubled and disquieted, and conscience is up, and light within him stares in his face, and he cannot get his former quiet or dead peace in a long time after.

But now another he is nothing troubled at all, he is drunke, and is at peace and quiet, we heare of no roarings; and what's the reason? why because he hath sinn'd away the common light, he hath sinn'd away conscience, he hath no light to direct nor any to afflict him, and if you will not owne light to direct, in time you shall have no light to afflict. Sinne is an eating thing, it will eate out all good dispositions, good affections, good in∣clinations, morall principles, it will eate out the very stock of nature, a man may even sinne away his common principles. Sinne will never leave, till it have eaten out all, and made all sinne, you see the very fences of nature were broken down, the very principles of nature were sinn'd away in Rom. 1.26.

5. A fifth end that Satan hath in multitude of errours, is to bring mens minds into a dislike of the things of God, to set their spirits at a farther distance against Religion and the wayes of God. You see now it is the fruit of the many errours on foote, it sets mens hearts at further distance against the truths of God.

Every truth of God is now entertained with such language as this, we have so many opinions, so many new fangles now a∣dayes: And even these things become a meanes, to fewell and strengthen the dislike against the wayes of God.

Let me tell you this, and let it be a caution now in these dayes. Men whose hearts are set against the wayes of God, shall be furnished with matter enough to bring them into fur∣ther dislike daily: If you desire to be furnished with arguments against Gods wayes, you shall have enough of them to your cost, you shall be furnished with enough, but to your further hardening. If you will keepe a rooted dislike against the wayes of God, you shall find enough in the world to nourish it; men that will be offended, shall have offences enough, men that are willing to stumble at the wayes of religion, shall not want stumbling stones if Satan can furnish them. Christ himselfe who was the corner stone, elect and precious, yet to the disobe∣dient

he was a stone of stumbling and rock of offence, 1 Pet. 2.8. Men willing to be hardened, shall have blinding and hardning enough, if the word doe not teach you, works shall blind you, if the word doe not soften you, works shall harden you; if you stumble at the word, you shall fall at works; if you take offence at the duties the word commands, you shall find enough in works and providences in the world to fewel, strengthen, and en∣crease that dislike in you. You see this in 1 Pet. 2.8. Christ was a stone of stumbling: so Religion, the wayes of God, they are a stone of stumbling, but to whom? why to those that stumble at the word first. So here, you dislike the duties and wayes of Reli∣gion which the word commands, and this dislike is but further strengthened by providences in the world, and this is judiciall.

I have done with the first, Satans ends to the receivers: I come to the second, to shew you how it may stand with Satans ends to the promotors.

2. It may stand with Satans ends to the promotors, that there should be many errours.

1. To make their condition more unrecoverable, these lay men in chaines, this is not naked, but fortified wickednesse, on its hard to reclaime this man; where others they lie naked to the powers of the word, they lie open to the batteries of truth; this man is double walled, he is strongly fortified against the truth.

Lusts of conversation are easily convinced, and easily reclai∣med, but lusts of the understanding, they are hard to be prevailed withall, they are hardest to conquer. And therefore the Apo∣stle calls strong holds strong reasonings, 2 Cor. 10.5, 6. strong reasonings are strong holds against the truth, and the work of their own conversion.

Indeed every wicked man hath a house against Christ, and the Devill keepes it, as Christ saith, the strong man keepes the house, nay and he makes every lust to put on armes to keepe Christ out; but now this man he hath a castle against Christ, a strong hold, he is fortified against him, Luk. 11.21, 22.

The house is quickly butter'd, though the strong man keepe it, as Christ saith, when the stronger man comes, then he enters and spoiles him of his armour.

But castles, and forts, and strong holds, they are hardly con∣quered, difficulty overcome. When a Towne lies open and na∣ked, it is easie to enter it, but when it is fortified it is hard to con∣quer. Others they are but naked sinners, lye open to every stroake of the word; but this man is one who is fortified against all the assaults of it, he hath strong holds, which are raised up to oppose what ever shall assault him; he is Sermon proofe, and ordinance proofe, nothing will now worke upon him, he is double walled, he hath not only an inward wall, a wall of lust and corruption against the power of the truth, but he hath an outward wall too, which are his corrupt and erronious rea∣sonings, too thick to batter, too high for truth to get over; he is a man that stands in the forlorne hope, hardly brought off, hardly recovered. It is farre more easie to conquer and pre∣vaile with a drunkard, a swearer, an uncleane person, he hath nothing to oppose; indeed every lust is an armed man, but he hath no forts, nay we have a fort within him, that sides with us in our batteries; even his own conscience, and he is not able to stand out against his own light, to hold out against himselfe: But now the other he is fortified against the assaults, and lockt up against the entertainment of any truth. This is not na∣ked but fortified wickednesse, therefore so hard to be retained; and therefore may it well stand with Satans ends, he knowes e∣very errour will be as a bulwark raised up, a fort builded against the work of thine own conversion.

2. It may stand with Satans ends to the promotors, to en∣crease their sin, the Devill is not only content to have men sin∣ners, but he would have them rich in sinne, faine he would have some as bad as himselfe.

And if any thing will treasure up sinne, if any thing will make men as bad as the Devill, it is the sinnes of the understanding, those sinnes make men the likest to the Devill in sinne of any o∣ther, sinnes of the spirit more then sinnes of the flesh, for he hath no body; sinnes of the understanding they are properly the sinnes of the spirit, which as it is best renewed, and therefore the Apostle saith, Be ye renewed in the spirit of your mind, Ephes. 4.23. so it is worst corrupted: The understanding it is the purest, spirituallest and refinest part, & corruptio optima

pessima corruptio, the corruption of the best part is the worst and most dangerous of corruption, when that which should keep other faculties from corruption, nay recover others out of cor∣ruption, is it selfe corrupted, how great is that corruption. As Christ saith of the eye of the body, the light of the body is the eye, if the eye be darke, if that which should give light, be it selfe darknesse, how great is that darknesse? So I may say of the understanding,* 1.16 the glasse, the eye of the soule; if that be darkned, if that be corrupted, how great is that darknesse, how great is that corruption?

Though the streames be corrupt, yet if the fountaine be cleare, there is more hope; but when the fountaine it selfe is poi∣son'd, when the fountaine is corrupted, the corruption is dan∣gerous. So though a man had many errours in his life and con∣versation, yet if the understanding were kept pure and untain∣ted, if that were kept from corruption, there were yet some hope, but when the fountaine of action is corrupt, when the understanding is polluted, there is great danger of recovery.

It would be a hard question to resolve, whether a sound judge∣ment, though with corrupt conversation (which seldome meet, yet if they doe) whether it may not hold weight with a corrupt judgement, though the conversation be not blameable.

Indeed a corrupt heart, and a corrupt life, is not so bad as a corrupt head and heart too. Some say, the corruption of the understanding, is the worst corruption, though minoris infamiae, yet majoris culpae, though of lesse scandall, yet more fault. And the grounds might be, in regard that the corruption of the un∣derstanding, doth make men likest to the Devill, and may seeme to be most opposite to God, God is a Spirit, and the cor∣ruption of the spirit, must needs be most opposite to God.

Indeed were the conversation sinfull, and the spirit not cor∣rupted, then were not sinne in conversation so opposite to God, as errour in understanding, but both are corrupted in wicked men, the practise and the principle, affection and action, and therefore to say that the corruption of the understanding is most opposite to God, I dare not, for as errour in the understanding is opposite to Gods truth, so sinne in affection is opposite to Gods holinesse.

And yet there is thus much seemes to speake for it, that the corruption of the understanding is most opposite to God, be∣cause, the understanding is not only our spirit, but it is the spi∣rit of our spirit, as the Apostle, Be ye renewed in the spirit of your mind, Ephes. 4.23.

But however though that should not hold, yet we may say, that sinne in conversation, is not so bad as sinne in affection, nor sinne in affection and conversation, so bad as errour in the un∣derstanding, at least to a mans selfe.

1. Because the one doth not fight against the meanes of his conversion, as the other doth.

2. Nor is he so hard to be reclaimed, and recovered out of his condition as the other is. I speake after the manner of men, for it is all one when Almighty grace comes, that knowes no difficulty, all is then alike to Almighty power.

3. Errour in principle, will breed errour in practise, and if it do, then will a man run headlong and violently in wayes of sin, if the understanding were not corrupted, it would be as a bridle of restraint, that our passions and affections could not drive so fu∣riously in a way of sinne, this would curb us, and check us, but when that is corrupted, then the reines are laid upon the neck of our furious passions and affections, and a man goes headlong in sinne Jehu's pace. When that which should be our bridle be∣comes our spurre, when that which should restraine us, becomes it selfe an instigation to sinne: such a man he sinnes twice at once, he never scores but twice at once. While the understan∣ding was preserved, it held the hand, it awed the spirit, restrai∣ned practise, but now he sinnes fully; he sinnes fully that sinnes with understanding, as well as with his affection; and that man sinnes with his whole heart, his whole soule, that man sinnes twice at once, though he did wickedly before, yet his understan∣ding did not assent to it, did not allow it, he did not say it was well done: but now the understanding allowes it, and assents to it, his life sinnes, his affections, his understanding and all sinnes; heart and head are joyned, all sinnes and nothing stands out, and this man must need fill his measure quickly, this man will quickly have done, he ripens with a witnesse, this doth aedificare ad gehennam, build up to hell with a strong hand:

and so in the issue a corrupt life may hold weight with a cor∣rupt understanding.

Besides, a corrupt life is not so dangerous to others, men are not corrupted by practise, so much as by error, errour in conver∣sation, doth not prevaile with men so much as errour in judge∣ment, this seduceth and drawes many away; It is more de∣structive and dangerous, then sinne in conversation, men may more easily discerne evill in practise and conversation and so avoid it, then they can errour in principle, and therefore this is most dangerous for the corruption of others.

* 1.173. It standeth with Satans ends, to increase their torment: As it suits with his end to increase their sin, so it suits with his end to increase their torment too. Satan is not content to bring wicked men to hell, but he would have them as low in hell as he can, faine he would have some as miserable as himselfe; as he labours to make them as sinfull, so he desires to have them as miserable as himselfe is.

And this bids faire for it; Divines say of Pauls glory, it re∣ceives augmentation, and is increased every day, as his labours and paines are fruitfull; We may as well say the torment of wicked men is increased and augmented, as their errours doe take effect and prosper in the poisoning and corrupting of soules, which should make men beware, as of what they vent in life, so of what they leave after death.

The parable of Dives speakes something to this opinion, he desir'd that Moses would send Lazarus to goe and preach unto his brethren, that they might avoid that place of torment, why we cannot think there is charity in hell? it was not out of love to their soules, but love to himselfe, because he had corrupted them with his life and practise before, and had left a bad ex∣ample behind him which they followed, and therefore he desi∣red that they might, if not be saved (for that I think a damned soule cannot desire) yet that they might not for his cause and example be brought into that place of torment, because this would be the increase of his torment too; as he was guilty by his example and practise of the murthering and undoing of their soules. It should be a caveat to you how you live and walke, least the example of the husband, the father, the master,

be the undoing of the wife, the child, the servant, and the in∣crease of your torment too: Your examples will prevaile more to their undoing, then all our rules for their saving.

It is a fearefull thing by our examples to draw others to de∣struction; when your children and servants shall see you walke in a way of sin, they themselves are drawne aside and undone by your examples. There are many have so much in them, that though they will sweare, and drinke themselves, yet they will not allow it in their children, their servants, but if thou wouldst not have them walke in the same way of sin, leave not such a sinfull example behind thee. But this by the way. It suits with Satans ends, that men should broach erronious opinions for the increase of their torments: Which it doth not only directly and in it selfe, but indirectly and by consequent, contracting the guilt of soule murther from those who are un∣done with their precepts and poisonous doctrines. And thus Satan deales with all his servants, they who doe him most ser∣vice, shall have most torment, those who have been his sta∣tists, designed all for him, or his engineeres to act all for him, this is the reward he gives them, greater torment, soarer dam∣nation; the deepest cellars, and darkest vaults of hell, are re∣served for such persons.

But mistake me not, I speake not this of all kind of errours in judgement, what man is he that erreth not? All errours are sinfull, but all errours are not damning: all errours are hurt∣full, but all errours are not destructive and undoing errours. I told you there were some errours, which were building errours, and some which were fundamentall errours: as the Apostle speakes, 1 Cor. 3.10, 11, 12, &c. In the one the work shall be burnt, in the other the workeman? one shall be saved, but so sa∣ved as by fire, the other shall be destroyed in fire, work and workman, person and errours shall perish together, 1 Cor. 3.13, 14, 15. And thus I have done with two of the first generals propounded, and shew'd you how it may stand with Gods ends, and how with Satans ends, to suffer errours abroad.

We come now to the third, how it may stand with mans ends; It may then stand with mans ends also, that there should be multitude of dangerous and erronious opinions.

The men with whose ends it may stand, may be distinguished into three kinds. 1. The contrivers. 2. The actors. 3. The abettors. I shall only speake to two of them.

* 1.181. Those that are the Contrivers of this designe to set on foot errours, it may stand with their ends. There are two maine ends the common adversary hath: 1. To blast the truth. 1. To divide the professors of it.

1. Their end is to blast the truth, to bring the truth of reli∣gion into disrespect among men, to render the professors giddy and unstable, and their profession unsound and unorthodox.

Doe not our enemies within our selves take advantage to cry down the truth, to blast reformation, and to bring religion in∣to disrespect by the multitude of opinions that are abroad. It may be they themselves have been the envious men, have sowen tares, and whe•• they have done, they tell us it is because the watchmen (who were ever asleepe) are taken away; doe they not take occasion to blast the truth, and to say, that their oppug∣ners, are a sort of giddy and unstable, empty and illiterate men, who are certaine in nothing but uncertainty, and stedfast in no∣thing but unstedfastnesse. Anabaptists, Brownists, Antino∣mians—

And is it not the same argument their elder brethren hold forth, doe not the Papists argue our religion to be unsound, and indeavour to bring the truth into disrespect, by telling men of so many opinions, so much difference as there is among those who are the prefessors of it? doe they not say, our religion is di∣vided into factions, Lutherans, Calvinists, Arminians, Socinians, some of which differences they themselves have contrived and set on foote, to bring religion into disrespect, and to render it of lesse credit, by reason of the multitude of divisions among us, though all agree in this, that theirs is false and erronious.

2. A second end they have, and that is to divide the profes∣sors of the truth.* 1.19 If we are unseparable, we are unconque∣rable, and therefore it is the Machivillian designe, divide & vince, divide and conquer, and hence it suits well with their designe, that there should be a multitude of opinions, that thereby the professors of the truth, might be divided amongst themselves. It was frequently observed in the raigne of the

Bishops, that those that were called non-conformists, were farre worse handled, then those who were called Brownists, one would think this strange, that they should deale better with them, that said they were no Church, then with those who said they were a Church but corrupted, that they who cried their government down for Antichristian, should fare better then they who only said it wanted reformation: what should be the reason of it? sure they were greater enemies that strooke a∣gainst their being, then they were who desired only reformation not unbeing? But here was the businesse, they liked division well enough, and they feared one side, it was too great, but they slighted the other, and therefore would rather countenance them in designe, then suppresse them, because all this served to weaken them that were their terrour.

And in this also they agree with them of Rome, who send forth their Emissaries, Jesuits, Priests, who shall turne Socinians, &c. and other opinions, on purpose to divide the re∣formed Churches among themselves, that so they may drive their mils with our breath, and use our hands to doe their work, and this designe hath been too successefull, in the Netherlands, especially in Socinianisme, which was broached as is reported by a Jesuit, on purpose to divide them; So you see it stands with mans ends, 1. The Contrivers.

2. It stands with mans end, the broachers and actors of this: S^t John divides all that is in the world into lusts of the flesh, lust of the eye, and pride of life, 1 Joh. 2.16. And I may ranke all the men in it into these three. 1. Some are proud and ambitious. 2. Some are worldly and covetous. 3. Some are profane and luxurious or voluptuous.

1. In case a man be a proud and ambitious man, it will suite with his temper and his ends, to broach erronious opinions, to make himselfe a Rabbi, one greater in esteeme, honour and ap∣plause then other men: he would be taken notice of for one to see further then others, one that hath greater light communi∣cated to him then others have; he is a man that desires to be singular, and loves no greatnesse but what is gotten by making others little, nor no esteeme, but what is wrought out of the disesteeme of others; he is a man that loves to inrich himselfe

by making others poore, and to swell himselfe and make himselfe some body, by making others no body, he cannot be taken no∣tice of in the crowde, and therefore he thinks himselfe best seen, when he goes alone: Of this spirit was Diotrephes, who you reade of in Joh. Epist. 3. Who because he could not be great enough, subordinate to the Apostles, for saith the text, he loved the preeminence. Therefore he endeavoured to blast the Apostles, and make himselfe great, by making them little among the people, he laboured to work up his own esteeme, by bringing them into disesteeme. Joh. Epist. 3. ver. 9, 10. Diotre∣phes who loveth to have the preeminence, and prated against them with malicious words, and not content therwith, &c. And therefore it is hard for a proud man to find out truth. God saith, the humble he will teach, and Christ saith, how can you beleeve when ye seeke honour one of another; so how should you discerne of truth, when you carry an eye to your own ap∣plause and glory, and not the glory of God.

2. In case a man be worldly and covetous, it may stand with his ends too, by this meanes to enrich himselfe, and fetch main∣tenance out of the very heart and bowels of truth, such men seeke their own, not the things of Christ. And this is the ground of many errours in the world; if you looke into Popery, you may r••solve many of their tenets into this, their covetous de∣sires of gaine; could they be so simple to hold ou•• so many chil∣dish opinions, viz. Purgatory, Dirges, Prayers for the dead, Pennances, Pilgrimages, Pardons, Indulgences, &c. but that these bring in aboundance of wealth into their coffers; all is to be sold at Rome,* 1.20 they will sell Christ or any thing for gaine; and you see men will pleade for errours, they will maintaine these, because these maintaine them, by this craft saith De∣metrius we have all our gaine. See 2 Pet. 2.1, 2, 3. where he speakes of such as make merchandise of mens soules.

3. In case a man be profane and voluptuous: It will stand with his ends to broach errours, that he may more securely sin, truth will not prevaile with him to leave his sin, and therefore his sinne prevailes with him to leave the truth, while he enter∣tain'd the truth, it would not suffer him to live quietly in his sins, it would be ever checking and reproving of him, he could

not sin without disturbance, and therefore he must either fore∣goe the truth, or his sin, but his sin he cannot part withall, and he now takes up such an opinion, as he may keepe his sin with∣out disturbance, he may sin without trouble. I have heard of one, that went on in a way of sin, and would not be reclaimed, though conscience held out to him, that if he did persist in that way, he was sure to perish: But for all this he held up sin, and therefore he could not long hold up truth, it was impossible that these two should stand togther, he loved sin and could not leave it, and he saw the truth flew in his face, which told him that he should perish if he sin'd, thereupon he tooke up an opi∣nion, which was said to be Origens, that after a 1000. yeares torment in hell, all men shall be saved, and now he sinned with more quiet: Others that come to this, that none shall be dam∣ned, God never made his creature to damne his creature. These with many others, might be named, all which are taken up, that themselves might sin without check and disturbance.

And Christians take heed, you have some truths, some light of God, and you walke in wayes of sin, notwithstanding all that light. If you sin against that light, you will sin away that light, if the truth will not move you to forsake your sin, your sin will prevaile with you to forsake the truth.

If a man were able to enter into the heart of an old sinner, an old worldling, he should see what a pack of unsound tenents he hath gotten up; what subterfugies and fig-leaves he hath sowed together, what a body of base divinity he hath gotten up to∣gether, and all this that he might sin securely and be secure in sin, he that converses with them shall have experience of the truth of all this.

And as it may stand with the ends of the Contrivers and A∣ctors, so with the ends of the Abettors, which I might insist up∣on at large, but I choose rather to conclude this first great ge∣nerall which was propounded, viz. how it may stand with Gods ends, with Satans, with a mans own ends, of which I have spoken in each particular for clearer and fuller satisfaction.

We will now come to the second generall thing propoun∣ded, viz.* 1.21

Q. 2. What may be the grounds of abounding errours now

at the end of the world? And indeed the question may well be asked, for at the end of the world it is prophesied, that there shall be many glorious truths discovered; it is said of these times, that the knowledge of God shall abound, even as the waters that cover the sea; And it is prophesied, that truths sealed and before hid, shall be then manifested and revealed, there shall not only be a clearer discovery of things already revealed, but a fuller discovery, a revelation of those things were not known, as in Dan. 12.4. Daniel had prophesied of the latter dayes, and he is commanded to shut up the words, and to seale the Booke, even to the time of the end, when many shall run too and fro, and knowledge shall be increased: And Zechariah tells us, that he that is feeble shall be as David, Zech 12.8. And to this pur∣pose I have read some that apply that place Rev. 1.13. where Christ is described to walke among the golden Candlesticks,* 1.22 and girt about the paps with a golden girdle. In the old Testa∣ment they were girt about the middle (saith my Authour,) here about the paps, which shewes saith he, the Church is growing up nearer and nearer to perfection: And without controversie, there are glorious things spoken of these latter dayes, not only glorious things to be done, for God hath reserved most of his visible glory to the end of the world, but glorious things to be revealed and made known. And therefore how darknesse should be at that time, when such aboundance of light is pro∣phesied of; how errour and abounding errour, at such a time when truth and abounding truth shall be made known, here is a wonder!

But Christ puts it out of question, that this should be at the end of the world, when many shall come in his name, and say I am Christ.

And therefore we will enquire, what may be the grounds that now in our times, which are towards the end of all things, that there should be such an aboundance of dangerous and erro∣neous opinions. It is said indeed that at the end of the world Satan shall be loosed, and he shall goe and deceive the nations, Rev. 20.7. But I conceive that time of binding and loosing is not yet come. Satan is not yet bound, and therefore he hath yet liberty, though the liberty of his chaine only, and goes now

about, so farre as God will give him permission to be a spirit of seduction and delusion in the hearts of men. And therefore,

1. The first great ground of abounding errours now, I con∣ceive to be Satan, who is called the god of this world, and is the Prince of darknesse, and therfore is the patron of errour.

As all truth is light, so all errour is darknesse: as God is the Father of light and truth, so is Satan the grand-father of dark∣nesse and errour, who hath long walked as a Prince of darknesse, and hath ruled and raigned in the darkest times and places, and in the darknesse of our understanding, till at last the glorious truth and light of the Gospel hath discovered him: and there∣fore from a Prince of darknesse, he labours now to turne to an Angel of light; and so seduce those by a false light, which he could not prevaile withall as a Prince of darknesse. As he was a Prince of da••knesse, so he blinded mens eyes, lest the light of the glorious Gospel of Christ should shine unto them, as the Apostle saith, 2 Cor. 4.4. Whom the god of this world hath blinded, lest the glorious Gospel of Christ should shine unto them. But as he is an Angel of light, so he doth not blind, but enlighten men with a false light, which enlightning is a blin∣ding: As the Apostle, 2 Cor. 11.13, 14, 15. where he tels them of false Apostles, deceitfull workers, transforming themselves into the Apostles of Christ: And no marvell saith he, for Satan himself is transformed into an Angel of light. He had long time been successefull with the Gentiles as a Prince of darknesse, but he could prevaile in that shape no longer: and therfore he comes now to deceive them as an Angel of light: In the first he blinds, in the second he deceives; in the first he is an opposer, in this a seducer.

And here is a great deale in this, Satan transforming himselfe into an Angel of light. Why how would an Angel of light come to win you to the truth, would he tell you that this is a truth of God, a glorious truth, would he set out the danger of rejecting it, the blessednesse of entertaining it? would he com∣mend the truth from the effects and operations of it, if it were entertained, how it would make us wise, direct us in service, be helpfull to our walking, destructive to our lusts. Why for ought I know Satan may use all the same arguments and motives to

prevaile with us to the entertainment of errour, what ever a blessed Angel of light might use as an argument or motive to prevaile with us, to close with truth, that may Satan use too, to perswade with us to entertaine an errour, otherwise he could not transforme himselfe into an Angel of light, if he did not act and deale with us, so as it is not possible by his acting to discerne him from an Angel of light, how could he be said to be transformed into an Angel of light, if men might say this is the Prince of darknesse. And the same you see of those false Apostles and deceitfull workers, who yet transformed themselves, saith he, into the Apostles of Christ, 2 Cor. 11.13. that is not barely giving out that they were the Apostles of Christ, as Rev. 2.2. you reade of some that said they were Apo∣stles but were found lyers, but it was a transforming of them∣selves into the Apostles of Christ, and would preach errour, as the Apostles preached truth, and might use the same ar∣guments, motives, perswasions which the Apostles did for the entertainment of truth, for the embracing of errour. Christ tells us the same here, many shall come in my name and say, loe here is Christ.

And this is the first ground of abounding errours at this time, the malice of Satan who is the envious man, who then loves to sow his tar••s, when God is sowing wheate, who then loves to com∣municate errours, when God is discovering truth, and perhaps will use the same arguments and motives to perswade to one, which God doth to prevaile to the other, nay and how farre he may convey false light, as God doth true, I know not.

2. A second ground of abounding errours may be the cor∣ruption of mens hearts; Satan is the father, a corrupt heart the mother, and errour the daughter, Satan conveyes the seed, the heart is the wombe, which being formed and cherished there its full moneths, at last the monster is brought forth, There is not only seminarium hostis required to the birth of errour, but partus cordis, not only the suggestion of Satan, but the conception of the heart; we say seed will never grow in a living body, unlesse there be a wombe to nourish it; so Satan could not prevaile, he could not set afoote his er∣rours, if he found not corruption in our hearts to receive and

cherish them. And therefore as Christ said,* 1.23 the Prince of the world commeth but shall find nothing in me. Indeed its true he seduced Eve, who yet had no sin in her, upon which hath been raised many questions, how Eve could consent to a sinfull action, when yet there was no sin in her, consent implies sin; the Apostle tels us Satan beguiled her, he was too crafty for her, he deluded her, he got her eare, and by that stole into her heart, he got her eye, and by that worked into her spirit: she was good, but not immutably good, she was wise, but knew not all; Satan therefore worked into her, either making use of her naturals, which in themselves were not sinfull; making use of her eye, her eare, her naturall desires after further perfection, or else being too hard for her by his sophistry, who was the wily serpent, and that's implied, Gen. 3.12. and 1 Tim. 2.14. That she tasted of that God had forbidden, was her sin, but yet there was sin before; That she looked on it was sin, not simply, for she might looke upon all the fruit in the garden; but loo∣king upon it, in the devils glasse as he discovered it, that worked into her heart, and then her heart consents. But how farre Sa∣tan may deale with one without sin, is a question; he seduced her to looke, seduced her in looking, or by looking. Satan gets [into] us, but came [to] Christ and Eve, in a bod••ly shape, he could find no footing in them, because there was nothing of his own, there was no sin.

But to returne, that is another ground of abounding errours, the corruption of the heart. A man may be carried away with an errour, and yet not have a corrupt heart, but errour must needs proceed from the corruption of the heart.* 1.24 I say he may be led away, and yet not have a corrupt heart; it may be he hath nothing but honest ends, and honest grounds in the entertain∣ment of it: The Apostle tels us of such, Rom. 16.18. by good words and faire speeches, they deceive the hearts of the simple; the word signifies errour of them not evill, but though the hearts doe not argue a corrupt heart, yet it discovers corruption in the heart, and thats the second ground.

3. A third ground why there are so many abounding errours, is mens readinesse to drink in every opinion, to entertaine every thing that comes under the name of truth to them, without

triall and examination of it; Men that have their hands open to take all, may receive false coyne as well as true: we say all is not gold that glisters; so men that are ready to entertaine what is suggested to them under the name of truth, may take in er∣rour as well as truth. It is good and our duty to have a prepa∣rednesse of spirit, and a ready disposition of soule to entertaine every truth of God that is discovered to us: But Satan doth abuse this good disposition, oftentimes deluding us, and turning errours on us, with a shew and name of truth.

And there may be many grounds, why those who have yet a preparednesse of spirit to entertaine truth and all truth, and no∣thing but truth alone may be carried away with an errour.

1. Want of triall, we take in all, and swallow all as they are represented to us, without any debate, or any search and exami∣nation of them. It is an Apostolicall injunction, that we should not beleeve every spirit, and that we are to prove all things, and then to hold fast to that is truth, that is, hold fast to that which upon triall, upon examination, is really a truth of God, the want of which is the cause why those who have a prepared∣nesse of heart to entertaine truth alone, and would not for a world give entertainment to errour, are yet led aside with errour.

I have told you a man may be too quick in rejecting of an er∣rour, as well as too slow in receiving of a truth; that errour is too soone rejected, that is rejected without triall, without evi∣dence that it is an errour. You think it unreasonable that a man should be condemn'd before his triall, though the man may de∣serve to die, yet it is to be made evident, otherwise we may condemne the innocent. So though an opinion be erronious, yet let it have its triall, otherwise you may reject a truth for an er∣rour: Certainly, as truth is not to be entertained and received sleightly, so errour is not to be rejected carelessely, before you know it errour; the choicest truths of the Gospel have been rejected for errour, and yet are blessed truths. We are to reject errour as we receive truth, not passionately, but rational∣ly, not with passion, but reason, not carelessely, but reli∣giously, because otherwise you may receive errour for truth, and may reject truth for errour.

Now I say, many for want of triall and examination of things, may give entertainment to an errour, though they have a preparednesse of spirit to embrace nothing but the truth.

2. Another ground, why those who have a preparednesse to entertaine truth, may yet be carried away with errour, is, they want knowledge to try and prove, and also want judgement to determine what is errour, and what is truth upon their triall. Some errours that are very obvious to be discerned, but some are very subtile and intricate, yea and carry very specious shewes, hold out glorious pretences. For the first sort of er∣rours, these Gods people are seldome intangled withall, but now for the other, which are more subtile, and carry high pre∣texts, these few have knowledge to try them, or upon their tri∣all, judgement to determine: The best of us we know but in part here; and as for the most, they are but children and babes in knowledge; we are not children in humility, in inno∣cencie, but we are like them in knowledge, we know but little, and therefore may be over-reached with the sophistry of Satan, with the wiles of men.

3. Besides, this good disposition which is in the hearts of Saints to receive all truths that God shall discover, it may be abused, yea and which is a wonder, be made serviceable to let in an errour: that it is abused there is nothing more plaine, Rom. 16.18. Satan comes and works on that, corrupt men they come and work on that good principle too; they aske you, have you not a preparation of heart to receive every truth of God? how dare you then reject this? how dare you shut your eyes against such an evident light? how dare you turne your back against such a cleare manifestation of God? thus it is of∣ten abused. Nay and sometimes this disposition is made ser∣viceable, for the introducing and letting in an errour.

This preparednesse of heart to receive all truth, works a fearfullnesse of rejecting truth if it be discovered to us. It may be there is such and such a thing held out to us, and it is well ma∣naged, strongly carried on, insomuch that it carries great ap∣pearance of truth, now the soule who is prepared to receive all truth, and fearfull to reject it, he stands hovering, he knowes not what to doe, he cannot close with it, he dare not reject it;

but at last upon that appearance of truth it hath, and that feare in him to reject truth, he gives entertainment to it, though it be an errour and not a truth.

Thus the feare of rejecting of a truth, may be a help to bring in an errour. It is wonderfull to see how Satan abuseth these two dispositions, fear and tendernesse of spirit.

1. Fear, it should be a fence to preserve us from errour, but Satan often makes it a means to keep out truth; fear is often∣times a cause to keep us in errour, as well as a fence to pre∣serve us from errour. Many are afraid of new opinions, not because they are errours, but because they are new. I say fear is a means in many to keep out truth, as well as to fence out er∣rour: It should only be the guard of the soule to keep out er∣rour, but Satan makes use of it to keep out truth, and to let in errour.

2. And as he abuseth fear, so doth he that tendernesse of spirit: It would be strange to tell you, how Satan doth take occasion to enslave a soule by his very tendernesse; if the chaine of sin be broken, he labours to make a chaine of our graces; if he cannot keep us in bondage by our sins, he labours to bring us into bondage by our graces. You will think this strange, but there is nothing more evident in men of tender spirits at their first bringing in; when they are tender of every thing, they are tender of such things which indeed is their bondage to be tender of; they are tender not only of things indifferent, which are of a temporall nature, but of things lawfull and commendable. A thousand cases there are wherewith Satan doth perplex their soules, they can doe nothing now without a temptation, and most of temptations are raised upon this ground, and helped on by this advantage, their tendernesse.

Though a tender spirit be a bl••ssed thing, the greatest mercy on this side Heaven, a true tendernesse to sin and for sin, yet this disposition may be a distemper as well as a grace, there may be an excesse in it, it may fall into nothing but scrupulosities and meere questionings without actings. As there is a sin in defect, the want of it, when men will rush upon actions without war∣rant, so may there be a sin in excesse, when men will doe nothing for scruple.

Satan makes use of this disposition; 1. Sometimes to fence out truth, they dare not entertaine such a thing for fear it is an errour. 2. Sometimes he makes use of it to let in errour, they dare not reject such a thing, for fear it should be a truth. 3. Sometimes he makes use of it to overdoe actions. 4. Some∣times to underdoe them. 5. Sometimes to scruple the doing of them. 6. Nay to neglect the doing of them; he will prevaile it may be with a man not to pray, because he sins in praying, there is so much deadnesse, coldnesse, &c. that he will tell you it is better not pray at all then so to pray; or prevaile with a man not to preach, because he sins in preaching, because there is much pride, ostentation, hypocrisie in his preaching: So not to give almes, not to converse with men, not to serve God with his talents, because so much pride in the exercise of his guifts, so much ostentation in his almes, &c. thus he will labour and sometimes prevailes to bury up a mans talents, and make men unserviceable to God, or to their brethren.

You had need to know the wiles of Satan, that you may a∣void them. In vain is the net spread in the sight of any bird, saith Solomon: so in vain will he attempt this way, when you once know his wiles.

This I insist the longer on, knowing it of great use in these times, lest otherwise Satan make use either of your tendernesse and fear, to fence out truth, or to let in errour; I see many pre∣cious dispositions in many Christians, you have had it pressed on you to stand ready for the entertainment of every truth, to close with every truth of God, it hath taken good eff ct in you; many there are of you who are wrought up to a preparednesse to follow Christ in any way. And I see this disposition in you, and our next care must be to preserve this disposition, that this readinesse to follow Christ be not abused to this, to follow a stranger instead of Christ. Indeed you shall not follow the voice of a stranger in destroying errours, in undoing wayes, so Christ saith, but you may follow the voice of a stranger, in sinfull, in corrupting errours for a time. Gods children are free from damning errours, but none are free from defiling errours; pos∣sibly the best may be misled, and the tendernesse of the most tender is in danger of being abused, especially when errour

comes not only under the notion of truth, but under great ap∣pearance of truth, when it is held forth, Loe here is Christ, this is Christs mind, and Christs will, this is a truth of God. And therefore you had need to beware, take heed that no man de∣ceive you, you have good dispositions in you, but you had need to get knowledge, lest those good dispositions be abused either to the rejecting of truth, or to the entertainment of errour: either to keep you in the conditions you are, without desire to enquire further; or to hinder you from embracing any more of Gods mind if it be revealed, for feare of being led away with errour, or to make you to embrace errour, for feare of rejecting a truth.

It is good to be as soft wax if there were no stamp, no impres∣sion to be received but Gods and truth; but soft wax is dan∣gerous, when so many false stamps and corrupt impressions are abroad. Oh that God would make us wax to receive every impression of truth, but rocks of flint against any impression of errour. Oh that he would open our eyes broad to receive and let in any light of God in these knowing times, and shut our eyes against any errour or false light. Oh that he would give us a preparednesse of spirit to embrace any thing of him, and a heart lockt up against any thing which is not of God. Oh that he would make us tender of rejecting truth, but harden us more against any way of errour; that he would make us fearfull to reject truth, but valiant also to resist errour in our gene∣ration.

4. A fourth ground of abounding errour, hath been the want of holy discipline, and a regular way for the suppressing of er∣rour. Certainly such a blessing goes along with the right admi∣nistration of the government of Christ, as to suppresse errours, and reforme the erronious.

Indeed a bad discipline, as it doth restrain and suppresse ma∣ny glorious truths, for certainly truth hath but little shadow, little shelter from a corrupt discipline, I say as it doth suppresse and restraine many a truth, so it may be a restraint unto some errours, it may restraine some upon pollitick grounds, but it can reforme none; We have had a bad, a corrupt discipline, such an one as hath been a mother, a nurse to many corrupt and sinfull opinions, both in d••ctrine and in worship.

1. In doctrine, witnesse those grosse points of Arminianisme vented with license, nay of Popery too, as was evidenced in the Ministers Remonstrance, and that out of many books put out by publike license; viz, Auricu••ar confession, Autho∣ritative absolution, Prayers for the dead, &c.

2. In worship too, witnesse all their Altars, Crucifixes, A∣doration toward the East, Pictures, Images; the Table was an Altar, the Minister was a Priest, the Sacrament was a Sacri∣fice, and there wanted nothing to be added to it but the name of Masse, and to call it the Sacrifice of the Masse. It hath been a fence indeed against truth, but a gap to let in errour; a na∣turall mother to corrupt opinions, but a step-mother to sound doctrine. Indeed, some errours had their frownes, few their blowes, them that had, it was not as they were errours, but as the persons which held them were enemies to them.

This I speake the rather, because men say it was better in the Bishops time then now, for then there were not so many er∣rours; I say there were, yea and such as were more dangerous, being foundation errours, such as opposed the power of godli∣nesse, such as were flatly opposite to the offices of Christ, such as were destructive to the true religion, and such I know none on foot now; if there were, yet they had their being then, and their corruption in doctrine and discipline, hath been a great occasion to the breeding and begetting of them; if you say though they were in that time, yet they durst not appeare: I may say againe in answer to that;

1. There were other errours farre more dangerous, that durst appeare both in Presse and Pulpit.

2. Againe as those errours durst not appeare, so neither was the truth suffered to appeare; for one errour which they sup∣pressed, they held down many a truth; if they suppressed errour, they murthered truth, and stifled it.

3. If they suppressed any, yet they reformed none; It is the proper work of the discipline of Christ, rather to reforme then to restraine, rather to amend then to suppresse, at least to re∣forme with restraining, and to restrain together with reforming. Indeed to suppresse by reforming and amending, and not by

silencing and smothering them, which was their way, and the great occasion of the swelling and not the abating of them. As it is with Rivers, the stopping of them, doth but swell them and increase them the more, it doth not any way lessen and abate them.

Certainly the way of Christ to deale with errours, is to en∣deavour to reforme them, to amend them, to preach the word boldly, to convince gainsayers, to admonish, to exhort, to re∣prove, to mourne over them; and when nothing will doe, to ej••ct them and cast them out, Tit. 3.10. and when that is done, not to leave them, but to labour still to convince them, to mourne over them. Government as Christs doth not reach to crumenall or corporall punishment, either to the punishment of the body or the state, as I shall shew at large hereafter when I come to set down the wayes which are left us in the word to restraine, to reduce men from errour.

Now then the way which they went, silencing, suspending, imprisoning, fining of men, whipping undoing men; Certain∣ly was not the way of Christ, for the reforming of errours;* 1.25 men are rather to be perswaded then commanded, rather to be dealt withall by the authority of God then of man, which is as nothing in heavenly things when God concurres not; but this I shall speake unto at large in the last question, and therfore will proceed no farther now. This is the fourth ground of abounding errours in our dayes, even the want of the discipline of Christ, the want of regular proceedings in severall Congre∣gations and Synods for the reforming of them.

5. A fift ground is, the too much connivance, nay inc••urage∣ment that they find among the people of God, this is a great ground of broaching opinions. We say a receiver makes a thiefe; your readinesse to comply with opinions, and to receive all, doth give great incouragement to broach them; It was that which the Prophet complained of in his time, Jer. 5.31. The Prophets prophesie falsely, and the Priests bear rule by their meanes, and my people love to have it so, and what will be the end thereof: ô quam consentaneum, cries one in the reigne of the Bishops, how did the Prophets or those Emissaries, Prea∣chers, they had sent forth, prophesie falsely, and how did

the Priests bear rule by that meanes? they held up the standing and dignity of the Bishops, and how did the people love to have it so? they were well enough pleased and contented with their doctrine and way; We were like Issachar, who thought rest was good, although it was with burthen; and you see now what is the end thereof.

Some of this may be appliable to us, the Prophets Prophecie falsely, and my people love to have it so; there is too much connivance, too much content, too much pleasing among the godly themselves in variety of opinions, though none under the notion of errour. Indeed there is thus much good in it, that things come to be debated and scanned, by this we come to search upon what grounds we stand, we come to sift out the truth of God, which certainly never was more clearely revea∣led, then when some errours have been the occasion to cleare it and bring it forth, as I shewed before. In the point of Free-grace, in opposition to mans free-will in the work of conversion, which had not been so fully discovered, if Pelagius had not broa∣ched that errour, that a man might be saved if he would. So the freenesse of Gods grace in justification, had not been so clearely discovered, if the Papists had not broached and maintained that errour of justification by works.

Indeed were they undoing errours that are preached and held forth by any, S^t Johns rule comes in, Epist. 2. ver. 10, 11. If there come any unto you, and bring not this doctrine, that is, that Je∣sus is the Christ, as he shews you before, ver. 7, 8. Receive him not into your houses, neither bid him God speed, for he that bid∣deth him God speed, is partaker of his evill deeds. So then did you know any to hold forth fundamentall errours, such as are the overthrow of faith, or destructive to the power of godli∣nesse, there is no countenance to be given to such, you make your selves sharers with him in his fin, and bring upon your selves the same guilt. And therefore saith Paul, Tit. 3.10. A man that is an heretique after the first and second admonition reject, knowing that he that is such, is subverted, and sinneth being condemned of himselfe.

These are the rules for undoing errours: Nay and were they defiling though not da••ning errours, were they but sinfull,

though not destroying errours, yet if they were evidenced to us, and manifest to us to be errours, we ought not to connive at them, to countenance them in their way, but to admonish, to re∣prove them, to exhort them, and use all possible wayes left by Christ to reclaime them.

But now when the things held forth are but meerely opinion, or if more, yet they are not any way injurious to faith, or hurtfull to the power and practise of godlinesse, then there may be more agreement, the difference of judgement should not in this case alienate affections, though you are not all of one mind, yet you are all of one heart, and here you differ only about the way to advance Gods glory. You have both cordiall affe∣ctions to God and Christ, you desire to bring him glory, only you differ in the way; one thinks this way, and the other this, and in both it may be the Scripture is silent, or holds out as much for one as the other. Now in this case why should there be falling out: certainly diversities of opinion, may be countenanced, and yet without sin, provided that it doth not arise, either from ficklenesse, unsetlednesse and inconstancy in us, or from pride, that we love to side and differ from others, or that it doth not tend to make disturbance of the peace of the Churches of Christ. But I am too long on this; I will therefore conclude this second generall, the ground of abounding errours, and come to the third.

Q. 3. What are the grounds that so many are carried away; And because this question doth fall in so much, with the former question, therefore I shall be short on it.

In briefe then I shall resolve all into these two generall grounds.

1. Weaknesse. 2. Wickednesse. One incident to the godly, the other proper to the wicked.

The first ground that men are carried away with errour, it is weaknesse. I will branch this into three particulars.

1. Weaknesse of judgement, which is the weaknesse of head.

There are many, who though they have grace and good af∣fections in them, yet want knowledge; they are babes in under∣standing, they want judgement to examine, and try opinions,

the things in controversie are above their fathom, their line is too short, and they want sufficiency of light to discerne of things that differ, to distinguish between truth and errour, there is a great deale of sophistry in errour, there is the head of the ser∣pent in it, who was too subtile for our parents in innocency; it may be an errour may be handed out to us, by holy men, and re∣presented to us, under faire specious and high pretexts, and we our selves want wisedome or knowledge to see to the bottome of it, and therfore embrace a shadow for substance, an errour for truth.

2. Want of stability, though they have some knowledge, yet they are not fixed and stablished in the truth, there is a kind of lubricity and ficklenesse, and inconstancie of spirit in men, which the Apostle takes notice of and blames in Ephes. 4.14. That we henceforth be no more children tossed too and fro, and car∣ried about with every wind of doctrine, by the sleight of men and cunning craftinesse wherby they lie in wait to deceive; too many who are of this temper, like children tossed too and fro, and carried about with every wind of doctrine; It is a meta∣phor taken from a weather-cock, which is carried about with every wind, it stands this way now, but it is because another wind blowes not, they are not fixed and stablished in the truth. There are many who are fixed and grounded in errour, and too many who are unstable and unsetled in the truth, which doth not meerely arise from want of know∣ledge, but from want of stability: They are of uncer∣taine and unconstant spirits; that spirit which many men have in errour, would be a precious spirit if it were joyned with the truth; but to be stable in errour is a punishment, and to be un∣setled in truth is our sinne; and yet how many who are fixed in the one, and will boast of it, I thanke God I am no changling, when others are unstable in the truth. I have some∣times thought what might be the ground of this inconstancy and instabability of spirit, in those who yet are full of good affections.

And to let goe the naturall grounds which arise from the tempers of nature; I have thought of these foure spirituall grounds.

1. Want of knowledge, they are but yet babes and children in knowledge, and therfore may be unsetled, according to the measure of knowledge, such is the measure of setlednesse and stability of spirit; if we knew perfectly, we should never change, but we know but in part, and therfore being imperfect in know∣ledge, we are also imperfect in our stability.

2. Want of grace, I say degrees of grace, not truth and es∣sence of grace; this the Apostle sets downe, Heb. 13.9. Be not carried with divers and strange doctrines, for it is a good thing that the heart be established with grace; here was inconstancy in them, what was the reason? they had grace, but were not sta∣blished with grace, they wanted such a measure as to stablish their hearts: Grace will ballace the most unsetled heart, it will fix the most unfixed spirit; a little grace will so fix the heart, as 1. It shall never entertaine any fundamentall errour; 2. Nay he shall never make any errour his choice: 3. Nay if he give way to any errour, it is still under the notion of truth▪ A little grace will doe this, but there is required a greater measure of grace to stablish a man in the truth, and to preserve a man that he shall not be led aside with any way of errour.

3. Want of comfort may be another reason of instability. It may be a man hath walked in these wayes, and finds no com∣fort in them, his heart is troubled, he can get no peace, and be∣cause they find not comfort in those wayes they expected, they look for it in other wayes. It is a sad thing for a soule to be with∣out comfort. As the body without the soule is dead, so is the soule without comfort; that which the soule is to the body, comfort is to the soule, and therefore men in the want of comfort, are apt with the Bee, to goe from flower to flower, from one opi∣nion to another, if God keep them not; upon this ground many have fallen to Popery, because they could not get comfort upon the principles of our Religion, which affords no comfort to them who would reserve their sins.

And upon the same ground, men under troubles, and wan∣ting comfort, they are apt to run from this opinion to that, ho∣ping in all to find comfort to their troubled spirits. Like men sick of a Fever, they think their disease is in their beds, when it is in their bodies, they think by shifting of beds to be ridd of

their distemper, when yet they carry the distemper with them; yet some refreshment for present may come with change, but certainly it is a great mercy, and a wonder of mercy, when men have long been in trouble, and in want of comfort, that God hath kept them, and not suffered them to seek for comfort out of Gods way, that he hath not suffered them to runne into any way of errour to find comfort; that he hath given them pa∣tience to wait upon God in the wayes of obedience, in his own way: And rather to charge themselves then the way, if they want comfort, and surely the fault is at home; either you are formall in your walking, or you hold compliancie, though you give not entertainment to some corruption; or you give way to your own unbeliefe, the doubtings and misgivings of your own spirit: or God is willing to deny thee comfort, for thy further exercise, to quicken, to humble, to put thee on selfe purging, but at last he that shall come, will come.

4. A fourth ground of instability, may be the violence and heate of their affections to find out truth; which puts them on to an inquisitiv••nesse, a triall, a search of all things. In which search it may be this appeares a truth, and may be another time there seemes a truth in another, men are not setled while they are searching, they are not fixed while they are inquiring; their good affections prompt them on to inquire after truth, and during inquiry they are unfixed and unsetled in the truth. And so much for the second generall ground why many are car∣ried away, viz. want of stability.

3. A third ground, too much credulity: Some men are too slow to beleeve, and some are too facile and easie of beliefe; to be too slow to beleeve when God speakes is our wickednesse, and to be too facile and easie of beliefe what man speakes is weaknesse. It is not good to be slow to beleeve a truth, and it is evill to be facile to beleeve an errour, and yet both these may arise from the same grounds in the spirit. A man is slow to beleeve a truth, because he doth suspect it an errour, and he is facile to beleeve an errour, because he doth apprehend it for a truth, so that both these may arise from the honesty of a mans spirit; in the one he is fearfull to entertaine an errour, and therfore slow to beleeve a truth; in the other he is fearfull

to reject a truth, and therfore gives entertainment to an errour. Feare is oftentimes made a shooing-horne to draw on an errour, and to hold out a truth. But this I am not now to deale withall. That which I am now upon seemes the contrary to feare, viz. too much credulity and easinesse of spirit to beleeve, which though it be contrary, yet two contrary causes may produce one and the same effect: Er∣rour may be the effect of an excessisive feare, as well as of an easie faith, though indeed it be more properly the effect of too easie faith, then of an excessive feare. Men that take all upon trust, are like to be deceived: And it is a maine ground why many are carried away with errour, their overmuch credulity, their easinesse of beliefe: There is too much of this temper even in the godly themselves, and I have thought of divers grounds of it.

1. This easinesse to beleeve, doth arise from the great esteeme of the wisdome and holinesse of those who hold forth an opi∣nion, if indeed he were learned and not godly, or if he were godly and weake in knowledge it would give some place to jealousie, but where these two meete together, they have great authority upon the spirits of men, and all that proceeds from such men, is received as infallible truth; men take things upon trust from an honest man, but they will examine what a chea∣ter brings; if an honest man bring you gold, you will scarce try it, especially if he say it is weight, he hath tried it, and he knowes it to be weight; but if a dishonest man bring it, though he say it is good, yet you will try it: Men will suspect a truth if a liar tell it; and therfore Christ would not own the Devils ac∣knowledgement of him, when he said thou art the Sonne of God. But they will be ready to beleeve an untruth if an ho∣nest faithfull man affirme it.

When you heare any news of great concernment, the first thing you enquire is, of what credit is the authour, and if he be thus qualified:

1. That he be a man of great intelligence, one who knowes much of affaires.

2. If he be a wise man and an honest man, one who is not over credulous, that will beleeve all, and disperse for truth

what ever he heares, if he be one who hath seldome failed in his intelligence, one that hath often spoken truth, you conclude, that what ever he brings is truth: and yet it is possible for this man to publish a falshood too.

So if you know one who is a wise learned man, a man hath much commerce with Heaven, and intelligence thence, one who is godly and holy, and a man not apt to receive all opinions, not overcredulous to take in all, nor forward to vent all which he hath heard; nay and perhaps hath been one who hath delivered many glorious truths of Christ: why such a man you are rea∣dy to receive all from him, even as Gospell, you beleeve all he saith, every thing comes with a great deale of authority into your spirits: And yet its possible for this man to be mistaken, it is possible to erre; we know but in part, saith the Apostle, and who can say he is infallible in his knowledge.

Indeed there is much to be given to a man thus qualified in points that are of lesse concernment, and controverted on all sides; and this may be done, I conceive, without any prejudice to faith, I say it may be done, and yet not to resolve our faith into the authority of men. But when this carries all, when opinions are drunke in because they are the judgement of such men, or because such men, so godly, so learned, so faithfull doe hold them forth, this is to pin our faith upon anothers sleeve, this is to resolve our faith into the authority of others (and is a shread of that garment whereby Babylon is distinguished,) it hath much of the Roman doctrine in it, I beleeve as the Church beleeves: so I beleeve it, because such hold it forth. And that is the first ground of overmuch credulousnesse in men, which we had need to beware of; and the more, because we are too apt to slide into it, and put man in Gods steed to us.

2. A second ground of this overmuch credulousnesse, is the benigne and faire aspects which an opinion carries. It may be you heare of an opinion, and it is comely drest, it carries such faire and benigne aspects, it lookes so lovely that we are ready to receive it, and give entertainment to it without any more ex∣amination. Thus the Devil beguiled Eve at the first, the A∣postle tells us she was deceived; and what deceived her? it was the benigne aspects which the fruit carried; you reade it,

Gen. 3.6. And when she saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, here were the benigne aspects, the lovely lookes of it; and what followes? she tooke of the fruit thereof, and did eate, and did eate her death in it, too; so here when we looke upon the benigne and faire aspects, which an opinion may seeme to carry, we are ready to receive it, and give entertain∣ment to it, without further triall: This is to worke up∣on the understanding by the affections, which is a prepo∣sterous and a dangerous way, because the affections are blinde, coecae potentiae, and those gain'd, they win the understan∣ding to them, by inticement, not by demonstration, they inveagle, they doe not informe the understanding, they perswade by inticing, and not by evidence and reason. A man may well suspect those opinions which are wrought upon the understanding by the affections, and not by demon∣strations; the affections often inveagle the understanding, sometime inforce it; sometime they bribe, somtime they threaten the understanding into an opinion; its dangerous for the affections to work upon the understanding: The lesse the understanding hath to deale with the affections in judgement of truth or errour, and the lesse the affections with the understand∣ing, the safer and clearer is the judgement. A man may well suspect those opinions which are wrought upon the understand∣ing by perswasions, and not by demonstrations. The Philo∣sophers used to say, that to win the understanding by gaining first into the affections, is to woe the Mistris by the maid. Affe∣ctions are to attend and serve the understanding, and not to in∣force it, they are not to tell what is truth, but to follow the understanding with love and delight, in the embracing of it. Suspect that for truth that you are threatned or bribed into. And so much for the second ground.

3. A third ground of credulousnesse is, the similitude and likenesse which errour may carry to a truth of God; you must know that though Gods people may entertaine errour, yet no damning, though defiling errours; nor doe they entertaine any errour, as an errour, but under the notion, nay apprehension that it is a truth, and there is such similitude which an errour may

carry to truth, that they may entertaine it without debating and examining of it. I told you from the 2 Cor. 11.13, 14, 15. That Satan might transforme himselfe into an Angel of light, and so may represent errour under such a shew of truth, that it is not for every one to distinguish between that and truth.

There was never any errour set on foote, but it was indea∣vour'd to be grounded on the Scripture, the word is pleaded on all sides, and many places alledged which may seeme to afford strength even to false opinions, by which an errour may be repre∣sented to them who are not able to discerne, as if it were a truth. There are but few errours in our dayes, but they carry some re∣semblance of truth with them, at least the face and appearance of truth; nay but few but have some ingrediency of truth in them: and therefore carrying such a resemblance with truth, looking upon the first view, like a truth, the best may be de∣ceived with errour instead of truth, if they take things on trust, though this deceit shall not be an undoing deceit, if it be not an undoing errour, and that Gods people shall never be given up unto: We say though error fortunae, a mistake in the estate, doth not cause an anullity in marriage, yet error personae, the errour of the person doth: if you were married to one whom you tooke to be another person, this doth cause an anullity in the marriage. The entertainment of truth or errour, is a kinde of marriage be∣tween the soule and it, and there is a firme marriage between corrupt hearts and errour: but the contract which is between a godly man and errour, is a false contract, and therefore that claime which errour hath to him, is a false title, because though it be an errour, yet he entertain'd it for a truth, and therefore it shall not damne him, though it doth for the present defile him.

4. A fourth ground of the credulousnesse of the godly, their facile and easie beliefe, it is the high and specious pretexts which an errour may carry: Errour may beare as big a saile, and hold up as high pretexts as truth it selfe, and this may prevaile much to the entertainment of an errour, this is a great advantage which errour hath. It may hold forth the same authority, beare it selfe up upon the same bottome; it may pretend holinesse, the glory of God, the good of our soules, &c. and what not?

Doe not the Papists hold forth the same authority for their er∣rours, which we doe for truth? doe they not perswade to the entertainment of them, by the same arguments? will they not tell you, that these are for the glory of God, for the good of your soules? Was it not the usuall argument of the hierarchy for their superstitions, and humane inventions, for their Altars and Jesu-worship, and bowing towards the East, with the rest, that all this was to declare our reverence, humility, &c. in coming into Gods presence, it was for the glory of God? &c. And are there a∣ny errors now, that carry not as high, as fair pretexts, as specious shewes? Who doth not say, loe here is Christ, and here is Christ? who doth not challenge patronage from Heaven for their se∣verall opinions? who doth not stamp their opinions with the authority and minde of Christ? Is it not that which Christ doth here foretell, they shall come in his name, that is, they shall pretend to doe so, they shall pretend his authority and commis∣sion, and they shall say, I am Christ, they shall pretend, that that which is held forth, is the minde of Christ, which sets out the danger of the temptation; such an errour comming with such high and specious pretexts, being held forth with such au∣thority, may prevaile much towards the entertainment of it. In our dayes if we looke upon the present contentions of the times, the cause now on foote and acting sadly with the sword, doe not our adversaries hold up the same pretences? doe they not speake in our own language? doe they not say the same things, that they fight for the Protestant religion, Liberty of the subject, Laws of the Land? and if we take all on trust, how dāgerous to be deceived? When the Pirate hangs forth your own colours, there is danger of robbing. The Crokadile sheds teares when he hath a minde to shed bloud; the foulest designes are of∣ten masked with the fairest pretences; the spiders webb is full of art, but she her selfe is full of venome: you may truly sus∣pect most venome, where you see most art. There is not any bad cause, nor any errour, but is hand••d to us under faire pre∣texts and specious colours, which wins many: and thats the fourth ground.

5. A fift ground why men are apt to take opinions upon trust, either because they cannot try them, they want know∣ledge

and wisedome to examine and try them, or they want judgement to determine upon triall; either they cannot, or they are unwilling to put themselves to the trouble in the triall of them: But I passe this. We have done with the first ground, why men are carried away with errours, and that is weaknesse; 1. Weakenesse of understanding. 2. Want of stability. 3. Too much credulity, and I have given you the severall grounds of these also.

We come now to the second generall ground, why men are carried away with errour.

The second ground, and that is wickednesse;* 1.26 the first was in∣cident to the godly, this is proper to the wicked only. A godly man may entertaine an errour out of weaknesse of head, but not out of wickednesse of heart. A godly man he entertaines an er∣rour with honest affections, and to honest ends, and a wicked man entertains a truth with corrupt affections, and for corrupt ends: He is carried naturally to errour, he is nothing else but darknesse and errour, but he goes not to truth without a byasse: To that which is evil, he hath a naturall motion, a principle within car∣ries him; but to that which is good he is mooved by weights, either feares or hopes. Naked evil he can close withall, but truth must have a baite, else he hath no heart to it.

Godlinesse is no gaine he thinks, u••lesse he can make a gaine by godlinesse: as he will forsake truth to preserve his estate, so he will entertaine errour to gaine an estate; men will make all serviceable to that which is their God: Mammon is his God, and therefore all is serviceable to that; he will either wave truth, or embrace errour upon this ground, to advantage him∣selfe.

We say, all other desires they are serviceable to the great desire;* 1.27 what ever is a mans master-desire, all the rest are servants to it: as all other lusts they are serviceable to the master-lust, &c. Now Mammon the world is his master-desire, and therefore all other vailes to it and serves it. To be short, he is a man who mooves not out of himselfe, selfe is the spring and principle, and selfe is the end of all his motions. When he receives a truth, he will aske what it can doe for him, before he bid it welcome: and so when he entertaines an errour; here is the difference, some truths he

will not receive upon any termes, and those he doth entertaine, they shall bid high and offer largely, before they shall be wel∣come: but now errour shall be entertained at low rates, even at any hand; he will not stick with it, it is his friend, his flesh and bloud. Corrupt men they seldome scruple errours, but they scruple entertainment of truth. I have heard some to scruple to goe to prayers in their family, and they say, Where have we a word for it? its superstition and will-worship, and yet they have never scurpled to drinke, to bezzle,—

Some who never scrupled to sweare oathes enough, but yet scruple a religious oath. The Jews scrupled not to murther Christ, but scrupled to have him hang on the crosse, because of the preparation to the Sabbath.

Mens scruples of conscience are oftentimes the punishment of their loosenesse of conscience. I shall proceed no farther upon this. It would be endlesse to set down the many grounds which corrupt hearts have for the entertainment of errour. And be∣cause I have spoken already much to this purpose upon a former inquiry, I shall therfore shut up this, and come to the next question propounded, which is the fourth generall laid downe.

Quest. 4. Who those are that are in danger to be carried a∣way, and led aside with errour?

Before I come to give a full answer to this, we will premise three or foure things, which may be serviceable to the more cleere and distinct answer.

1. There is no man can plead immunity from all kinde of er∣rours, there is not a man but is in danger to be led aside with some errour or other, as we say of sin, ••in atham asher lo jechate, there is no man which sins not; so we may of errour, there is no man who errs not.

There is no man on earth, who hath an unerring priviledge, an unerring spirit, no not all men on earth together; not Fathers, Synods, Counsells, but are subject to errour, as is confessed by all, and largely proved against the Papists; that is the first, that no man can pleade an immunity and freedom from any kinde of er∣rour. Nemo sine crimine, & nemo sine errore, are alike.

2. That even the best men are subject to the worst of errours:

I say the best men on earth are subject to the worst of errours. Subject I say, whats that? that is, they are incident to them, they are liable to them, thats something, as our bodies are inci∣dent to all sicknesse, so our soules to all sin and errour too.

But that is not all, to be subject to errour, is not only to be in∣cident to it, but be inclinable, and thats more. A man may be incident to many sicknesses, which yet he is not inclinable unto; inclinablenesse doth not only imply a passive capacity in the subject, but a prepared disposition. As in hard wax there is a passive capacity, but in soft wax there is a prepared disposition to receive the impression of the seale. And in saying the best of men are in themselves subject to the worst of errours, I do not only meane they are incident, but inclinable; they have not only a passive capacity to be corrupted, but they have a prepared dis∣position, as to sin in practice so to errour in judgement: yet this inclinablenesse is not alike in all, it is capable of degrees, not as it is by nature, for so all are equally corrupted, but as some have improved their corruptions more then other, some are more in∣clinable, and some to one errour more then another.

3. That though none can pleade immunity from all kinde of errours, nay though the best of men may be subject to the worst of errours in themselves, yet are the Saints secured from such kinde of errours by the grace of Christ: though they are sub∣ject to all, yet they are secured from some, I say, by the grace of Christ.

I have formerly told you from that 1 Cor. 3.10. that there was foundation-truths, and building-truths, so there are foun∣dation-errours and building-errours, damning and defiling er∣rours; all errours are defiling, but all are not damning, all are dangerous, but all are not destructive.

Though the godly are incident to defiling, yet Christ hath se∣cured them from damning errours, though they may be carried away for a time with sinfull and dangerous errours, yet hath Christ fenced them from destructive and undoing errours: And this I conceive expressed in these two places, Joh. 10.4, 5. The sheepe follow him, for th••y know his voice, but a stranger they will not follow, for they know not the voice of a stranger. This place by all Interpreters, is taken for following Christ, in

doctrinall truths, and it must be meant of necessary or funda∣mentall, not of accessary and building-truths. It must be meant of such doctrinall points as are essentiall to salva∣tion, and the being of godlinesse, not to such which are lesse necessary, and are only of the welbeing of a Christian; for if you looke there, even the sheep of Christ have followed the voice of a stranger, embraced errour instead of truth: as I could in∣stance in all ages: which hath arisen not from the wickednesse of their affections, so much as from the weaknesse of their un∣derstandings: not from their willingnesse to embrace errour, but from their weaknesse to discerne of truth.

The other place is Matth. 24.24. There shall false Christs arise, and false Prophets, and shall shew signes and wonders, that if it were possible they should deceive the very elect: by which it is implied, that it is not possible for the elect to be de∣ceived, they may be led away with dangerous, but not with de∣structive errours, with defiling, but not damning errour: So thats the third, though the best of men are subject to the worst of errours in themselves, as men, yet they shall be secured from such, by the grace of Christ.

4. That though Christ hath secured us from damning and undoing-errours, yet our security lies in the use of meanes, the way whereby he doth secure us, is in the use of meanes, viz. hearing, reading, prayer; hence doth Christ exhort us, caution us, and admonish us, Take heed that no man deceive you. This caution doth not imply, that we may be thus deceived, for he tells us, that it is impossible that the elect should be thus decei∣ved; but by this as a meanes, Christ preserves us from deceit. It is a false collection of the Papists and Arminians, from such places as these, to infer a possibility of being deceived; as in o∣ther places, Let him that stands take heed lest he fall, from thence to infer, that it is possible for Gods people to fall. In∣deed we say, it is possible in respect of us, but impossible in re∣spect of the promise and grace of Christ.

Indeed these cautions are used as meanes to preserve us in our standing, and keep us from falling, but they doe not any way prove, that Gods people may fall. These things I doe but hint at, to set you right in the understanding the meaning of these

cautions, lest you should make bad collections from them.

Cautions imply not a possibility in the thing, but serve in stead of meanes to prevent it. And you see it plaine here in this 24 verse; Those whom Christ promiseth to be preserved, and saith it is impossible that they should be deceived, yet to these he gives these admonitions and cautions, which are meanes of their preservation: Take heed that no man deceive you. Christ doth not promise preservation to our security, but to our sedulity; not to our neglect, but to our use of meanes: he that promised Hezekiah should live, decreed that Hezekiah should eate. He that* 1.28 hath ordained to the end, hath determined to the meanes too; and therefore Hezekiah used physick after God promised to prolong his dayes.

And this by the way meets with two dangerous errours that are in many, both as touching perseverance and seduction. 1. Per∣severance, Oh say they, I shall never fall, God hath promised to preserve me, he hath said I shall not fall, &c. But you must know the promises of God, though they be free in fieri, yet are conditionall in facto esse; though they are made out of meere grace, yet they are performed upon some subservient duty in us, especially promises of this kinde.

There are two sorts of promises. 1. There are promises of grace. 2. Promises to grace: the promises of grace they are absolute and free, but the promises to grace they are upon con∣dition of our exercise and improvement of grace: As in that place, To him that hath shall be given; this is not a promise of grace, but a promise to grace, wherein God ingages himselfe to them who improve either gifts or graces, to them of grace shall be given more. And the Apostle hath the same; adde un∣to your faith vertue, to your vertue, patience, &c. 2 Pet. 2.5, 6. for if these things be in you and abound, ye shall neither be bar∣ren, nor unfruitfull in the knowledge of Christ, theres a promise to improvement: and that is the first, though God promised per∣severance in grace, yet hath he promised this to the use of means for our preservation; or rather he that hath decreed the one, hath determined the other as the means whereby we should be pre∣served.

There is a second errour into which we are apt to run, as touching seduction; men reade this, that God will lead his peo∣ple into all truth, that they shall not follow the voice of a stran∣ger, that it is impossible for his elect to be deceived; and there∣upon some may grow secure, too wanton, and adventure too far, even runne into dangers of seduction, out of a vanity to try all things, and rash confidence that God will preserve them from being deceived.

But you had best take heed of going out of Gods way, in confidence to be preserved: we ought to try all things, but we had need to beware we do not put our selves to trials above our strength of grace received, in hope that God will not suffer us to be deceived. Some trials may be temptations; we pray, lead us not into temptation, and therefore are not to carry out selves into them. It is good for a man to know his own strength, I mean the strength of grace received, lest you put your selves upon too hard a temptation. God hath promised not to suffer us to be tempted above our measure. And when God brings us into a temptation, he will not suffer us to be tempted above our measure; but when we bring our selves into it, God may suffer us to fall.

If a man were unavoidably brought into an Idolatrous Tem∣ple, or to Masse, he might trust in God for strength and grace to preserve him, and might look up to God for preservation: but when a man shall put himselfe upon such a temptation, either out of vanity, curiosity, or desire to see novelty (though it were not unlawfull to afford presence in an Idolatrous worship, which yet it is,) yet doth a man put himselfe upon a greater temptation then he can in Gods way with confidence expect pre∣servation from, or deliverance out.

The same may I say of other things, though we are comman∣ded to try all things, yet we must take heed of wading above our depth, of putting our selves to the scrutiny of those things which are above our reach, lest we make this triall a temptation to us. Good affections are often carried away with specious words, which lead their affections, but do not perswade the un∣derstanding.

As a man may be too prophane in his neglect: so he may be too curious in his triall.

This is our comfort, truths necessary, are truths evident; and for opinions, I would neither be a Gallio, who rejected all, cared for nothing; nor a Sceptick, to examine all: some are to be sifted into for edification, but others are to be rejected as temptations.

I speak this the rather, because some think they are bound in conscience to hear and reade all, &c. which yet is bur∣thensome, dangerous, nay impossible: mans life is too short to travel over the births of many ages, especially if former ages have been as pregnant as our present age is. Besides the Apostle tells us, Rom. 14.1. Him that is weak in faith, do not receive to doubtfull disputation: and why so? lest you should stagger him, unsettle him, trouble him: and cer∣tainly if they are not to be received to doubtfull disputations, they are not to go to them; if it had been their duty to go, it had been the others duty to receive them. Indeed we are to search, let not any prophane, loose, carelesse, secure atheist think I give indulgence to his lazinesse and security: Let not any think I go about to patronize or countenance their carelessenesse: You are to search, God is revealing glorious things in the world; many precious truths come masked to you under the notion of errour, and many errours may be handed to you, and seem to borrow the name of truth; we had need to search, we had need to pray, we had need of a discerning spirit. Only this, take the measure of your own strength, and put not your selves to difficulties above your measure: if you meet with difficulties in these knot∣ty times, be not too swift to conclude, make not your conclu∣sions, before your premisses are framed. A man may be too soone in an errour, too long out of a truth; but that man is in a truth too soon, who embraceth it in his affections, before it be made evident to his understanding, who entertains it, before he can in some measure maintain it, who concludes, be∣fore he hath cleared. That cannot be good judgement that is passed before evidence is brought in: Nor that can be no orderly receiving of truth, before which there hath not gone discussion and search.

But I will proceed no further, these are the foure things which I thought to premise, before I came to the answer of the query.

1. That no man can plead an unerring spirit, an immunity from all kinde of error.* 1.29

2. That the best of men are subject to the worst of errours.

3. That though they be subject to them of themselves, yet are they secured from them by the grace of Christ.

4. That the way Christ doth secure us, is in the use of means.

We now come to the resolution of the Query, viz.

* 1.30Qu. Who those are, that are in danger to be led away with errour.

1. All such who have not retained the notions of God in a holy and pure heart. A corrupt heart is neither a fit receptacle for the receiving, nor fit house for the entertainment of truth: A sinfull heart will not long be the house, nor truth long a te∣nant there.

Indeed where truth comes and abides, it comes not as the tenant, but as the Landlord, the Master of the house, that will dispose and order of all according to his own rules. Now this no sinfull heart can brook withall, he would take in truth to be his servant, but not to be his Lord; he would close with truth to serve him, but not to serve truth; he would live on truth, but truth shall not live on him, to speak plain, he would enter∣taine truth, no further then it will maintain him: this is a corrupt heart, and will not long be the receptacle of truth; such a man is in the high way to be carried away with errour.

He that will not be Gods servant, shall be the Devils slave; he that will not be a servant to truth, shall be a vassal to errour.

As we say, he that will not be under the soveraignty of Christ, shall be under the tyranny of sin; he that will not be under the command of grace, shall be under the power of lust: so he that will not be subject to truth, shall be enslaved to errour: you have something of this expressed in Rom. 1.21, 25, 26.* 1.31 Because when they knew God, they glorified him not as God, &c. for this cause God gave them up to vile affections.

2. All such who have not entertained the truth with love of it, men that take it into their heads to know, but not into their hearts to love. Truth hath rather a tyranny then a soveraignty over some men; it awes many, whom it doth not perswade,

it convinceth their understandings, but doth not convert and turne their hearts, their heart is up in rebellion against all their light; their affections are in armes against all their knowledge, and their spirits are not brought into a peaceable subjection to those things revealed. And such men truth will quickly be weary of them, or they of truth, where the heart doth not close with truths reveal'd, but still stands up in armes against it, this man is in danger to be given up to a way of errour. You have this in 2 Thess. 2 9, 10.* 1.32 Because they received not the love of the truth, that they might be saved. For this cause God shall send them strong delusions, that they should believe a lie, and be damned.

It may be God hath revealed some truths to thee, and thou hast entertained them into thy head in notion, but not into thy heart with love and affection, here is light without heat, thou hast no heart to embrace those things revealed, may be upon examination tho•• findest they will not suite with thy greatnes, with thy interes••, with thy hopes, thy aimes, thy ends, and therefore cannot cordially close with them, thou cannot deny thy selfe, and become a servant to truth. Thou art the man who art in danger to be given up to a way of errour.

3. All such who have not walked sutable to those truths which God hath revealed to them. It may be thou hast had many precious truths revealed to thee, and thy corruptions would not suffer thee to walke sutable to them, there is light in thy head, but darknesse in thy life, truth in the understand∣ing, but errour and sin in practice and conversation, let me tell thee thou art in danger to be given up to errour. Men that will not doe what they know, shall not know what to doe; men that will not follow the guidance of truth, shall be led aside with errour, Sinne in practice will bring in errour in princi∣ple. Men of a bad life, cannot long be men of a good beliefe, 2 Thess. 2.12.* 1.33 the Apostle tels us of such, who were carried a∣way with the deceiveablensse of errour, who have not believed the truth, but have taken pleasure in unrighteousnesse. If you know Gods will, and will not doe it, if God have revealed his minde to you, and yet you will not square your lives to it, if you will walke in waies that are not good, notwithstanding

God hath revealed the evil of them, you are the men are in dan∣ger to be given up to errour.

4. All such who have embraced and adhered to former truths out of partiall respects, private and corrupt ends, these are in danger to be led aside with errour.

* 1.34There are many corrupt ends for which most men, either embrace or adhere to truth: few seeke Christ for Christ, so few there are that doe embrace truth for truth. Now this is cer∣taine,* 1.35 he that desires any thing for another thing, doth not desire this, but the other thing, and therefore can as well close with an errour as a truth, if it may be serviceable to that end which he desires. It would be an endlesse worke to tell you all the corrupt ends which men of corrupt prin∣ciples have in the embracing of truth. Indeed who can do it? one man perhaps sees it a way of gaine, of honour, of preferment and advancement (though this hath been very seldome that greatnesse did lie in the way of goodnesse and ad∣vancement in the way of truth) yet such a time may come, and therefore a corrupt heart sides with it, or perhaps he sees such and such whom he knows and values this way, and therefore he goes the same way with them.

Men that doe not believe truth, nor love truth, may side with it for corrupt ends. Leo the tenth, that monster of men, though he had meane thoughts of the Gospell,* 1.36 yet he could side with the Gospell, because it brought treasure into his coffers. Most men doe entertain truths, as you doe servants (as I have told you) and will examine and know what they can doe for them before they do entertain them; or they adhere to truth, as the Ivy to the tree, which is not because it loves it, but because it sucks from it berries and leaves, because it nourisheth and succours it. By this craft we have our gaine, saith Diana's crafts-men. As they said of an errour, so many say of truth; alas how few men that en∣tertain, naked truth, and that are willing to embrace truth with singlen••sse of spirit.

We say men alwaies worship the rising not the declining Sunne: So rising truths, advancing truths, enriching truths they will owne. But who will owne a sinking, a declining cause, who will close with a persecuted truth, an impoverish∣ing

truth, an imprisoning truth: Which is a plain evidence that truth is not entertain'd for truths sake. Men will see no∣thing truth, that stands not with their advancements, their greatnesse, their accommodations; when truth comes once to live on us, we grow quickly weary of truth. And such men as these, they are in the high way to errour, he that will be of truths side, shall not ever be of the rising side. And when men cannot finde these things in the waies of truth, and do see them in a way of errour, they will forsake truth and close with errour.

5. All such who are not grounded and established in the truth. The house built on the sands stood not long, sandy foun∣dations can never hold; men unbottom'd can never be firme, like the weather-cock, they stand but this way for want of a stronger winde: many who are of this uncertainty of spirit like water that are formed according to the vessell that holds it, so they according to company they converse withall, like trees without root they are shaken with every winde, with every breath of men. It may be they reade this, or heare this man, and they are full in his thoughts, another comes and leaves ano∣ther impression on their spirits. This man is a poore man, he is nothing, his light is in others, he is darknesse, his principles are in others, he himselfe is nothing, but what you will make him; he is a man to be argued into errour or truth, according to the temper of his companion, he is upon a darke stormy sea, and steers by the light is held out, he hath none within him to guide him, and he fastens his boat to the next barge, moved by anothers motion, for he hath none of his owne. This is a man, a peece of paste fit to be moulded up in what forme, and to what temper you please.

When the streame or flood comes, it cannot move trees and houses, but it sweeps away what ever lies loose: so here when the streame of errour comes, though rooted Christians stand firme, yet such who sit loose are apt to be carried away. And therefore the Apostle bids us, not to be ever children, carried away with every winde of doctrine, this is to be like weather-cocks, which are moved with every blast, he bids us to labour to get stablished in the truth, even as a house upon a foundation, that nothing can shake or unsettle us.

6. Such who have rejected truths revealed upon corrupt grounds, it may be there are such, whom God hath made clear convincing discoveries of truth to them, and yet because they could not stand with corrupt aimes, and selfish ends, therefore they have rejected them as the Jews did Christ: how just is it with God to give up such to a spirit of errour?

It is the observation of Pareus upon the Jewes, Act. 5.36. where you reade of many of the Jewes that were seduced, he tels us,* 1.37 It was just with God that they should believe impo∣sters, because they would not give credit to the truth. It was just with God that they should be punished with embracing a shadow, who had rejected the substance; with errour, who rejected truth. Christians! you have had many cleare discoveries of truth to you. Let not corrupt ends, selfish respects come in, take heed of rejecting any truth for corrupt ends, if you doe, you will be in the high way to be led aside with errour.

7. All such who have the world for their god, men that have the world for their god, must embrace such a religion as the world will dictate to them. The Apostle tels us, The love of money will cause men to erre from the faith; it will make men any thing to get the world, and any thing to keepe the world. Demas is a sad example of this, he had the world in his eye, and he embraced the world and forsooke Christ. The love of the world will make a man shie to acknowledge truth; how shie was Nicodemus to acknowledge Christ, and it was for feare of the Jewes. It will cause a man to balke and decline truth. Men that have Court designes will not owne any the Court frowns on, they balke them; So if men have worldly designes, they will never owne those truths the world frowns on. Nay, it will make a man deny truth, yea truths professed, truths preached, truths contended for: upon this ground many of the Jewes renounced Christ, because if they should acknowledge him, they said the Romans would come and take away their place and Nation.

Nay the love of the world will make men embrace errour in stead of truth, as you sadly see in Spira. There is no cause can be sure of them, whom either money or honour can buy out, such men they are only this way till they can mend their wages.

As they say the winde it follows the abundance of exhalations: so they follow that way, where most abundance of profit. He that will serve God for a little, will serve the devil for more, he will be any way where most wages may be had.

There are indeed four sorts of men, who will never hold to truth, or any cause of God.

1. Ignorant persons, such as know not truth: we must first know and prove, before we can hold fast, the Apostle tels us so, Prove all things and hold fast that which is good. When men are ignorant and know not what is truth, how can they hold to it?

2. Unsound hearted persons. Apostasie and hypocrisie, like the Symbolicall qualities, one quickly slides into the other. It is an easie matter to make him an Apostate, who is first an Hy∣pocrite. An Hypocrite is but an Apostate vailed, and an Apo∣state an hypocrite revealed. One vertually and in causis, the o∣ther actually and in effectis.

3. A lover of the world. The love of money will cause to erre from the faith, saith Paul. Demas was a sad example of that, he forsooke Christ and embraced this present world, he went to be an Idol priest at Thessalonica, as Dorotheus saith. There is no cause can be sure of those, whom either money or ho∣nour can buy out: such men they are only this way till they can mend their wages.

4. Cowardly and fearfull spirited men. The fear of men will worke a snare, Prov. 29.25. And this is one snare, it will not only make men shie of truth, with Nicodemus, but baulk, decline, suppresse, nay fall to errour and forsake truth. A fearfull man will never be a faithfull man: its all one to trust a coward and a trai∣tor: he that is the first will quickly be made the second. Fear will undoe him, as it hath done many. To conclude, this is certaine, who ever is under the command of any lust, truth hath no command over him: he that is given up to any sinne, will quickly be given up to errour too. And thus you see who those are, who are in danger to be carried away with errour. And how much this Nation, nay every one of us are guilty of these sinnes, you will know, if you doe but impartially looke over them.

1. We have not retained the notions of God in holy hearts.

2. Nor received truths with love. 3. Nor walked sutable to truths revealed. 4. We have adhered to truth for partiall re∣spects. 5. We are not grounded in truth. 6. We have re∣jected truth on corrupt grounds. 7. We have been servants to the world, and how just it is with God thereupon to give us up to wayes of errour, I have already shewed you: to conclude then, if you would be established in these times, let it be your care;

1. To get into Covenant with God, Jer. 31.34.

2. Get to be his childe, Isa. 54.13.

3. Get to be his friend, Joh. 15.15.

4. Get the Spirit of Christ, Joh. 16.13.

5. Be willing to embrace truth revealed, and practise truth received, Hos. 6.3. Joh. 7.17.

6. Be humble, Psal. 25.11.

7. Entertain truth into thy heart. 1. Truth. 2. All truth. 3. As truth. 4. And with love of the truth. 2 Thess. 2.10. And thus much for the fourth Question.

We are now come to the fift and grand Question.

Qu. 5.* 1.38 The grand Question is, What may be the Examens of truth and errour, I say, What are the Examens of opinions or the tryals and discoveries of truth and error? In the handling of this, in regard it is the main of all, I shall take more liberty to be lar∣ger. And we shall breake this into these foure Quaeries.

1. Who are to examine opinions.

2. By what rule, or by what touch-stone we are to exa∣mine.

3. Who is to judge of them.

4. By what markes or signes may a man be able to distin∣guish truth from errour, and discover errour from truth.

We shall now begin with the first. And that is a maine in∣quiry. viz.

1. Who those are who are to examine.

And if you aske the judgement of the Papists in this point, they will tell you, that none are to examine or judge of opinions or controversies, but only the Church, that is, a Synod of Bi∣shops, or an Assembly of Roman Prelates. This is their te∣nent, that what ever the Prelates doe define in cause of faith, that ought to be beleeved and received of all Christians with∣out

any examination or doubt, Bellarm. hath this passage* 1.39 the Church cannot erre in unfolding the doctrine of faith, and all Christians are bound to receive their determinations without any doubt, whether they be true or not. A little further he saith, Every Christian ought without any examination to receive the doctrine of the Church, that is, that doctrine, those prescriptions and definitions which they shall stablish. And he gives one reason, because what they doe establish and prescribe to others, they doe it not as teachers, but as Judges. He hath these words, It is one thing to interpret the rule, af∣ter the manner of a teacher, another thing to interpret it after the manner of a Judge: to the explanation of it after the man∣ner of a teacher, there is required only learning and knowledge, but to the explanation of it after the manner of a judge there is required authority. The doctor doth not propound his sen∣tence as necessary to be followed, but as reason doth perswade: but the judge propounds it as necessary to be followed. Au∣gustine and the rest of the Fathers had but the office of teachers,* 1.40 but Councells and Bishops in Convention have the office of Judges, thus he—So that you see this is their opinion.

1. That Christians are to receive all the explanations and definitions of the Church touching doctrine of Faith, without any Examination and doubt.

2. That the Church doth interpret the Law of God or scri∣pture not after the manner of a Doctor or Teacher, but a Judge or a Supreame and absolute Prince, who requires obedience, not so farre as law and reason perswades, but for his autho∣rity.

3. That this Church to which they give this absolute Em∣pire over Christians, is nothing else but an Assembly of Ro∣man Bishops.

You see he speakes high, and yet some goe farther then this: One of them hath this passage. Then doe we sufficiently know

that the doctrine is of God, when we perceive it to be pro∣pounded to us by our lawfull Pastor, especiall a Councell as∣senting to it, And if any will not rest here in the doctrine pro∣pounded, but will try further, and arrogate judgement over

their judges, and call to question whether those things are truths which are propounded by the Church, by whom the spirit of God would teach us, let such an one know, he doth transgresse Gods bounds, and the way and manner of trying of spirits commanded of God. The same man saith further. It is not fit that any private man should arrogate to himselfe to judge of the doctrines or opinions of his Priest,* 1.41 because e∣very one are simply and absolutely commanded to rest in the determinations of the Priest.

I will but name another, who yet riseth higher.

We doe simply and absolutely believe the ministry of the Church. And the people are so subjected to the sentences of their Pa∣stors, that if the Priest doe erre in any thing, the people may and ought to erre in obedience of them.

So that you see, if you aske the judgement of the Papists in this point, you are in a poore case, you are to stand to the deter∣minations and definitions of Synods, Councells, without any doubt or examination whether they be true or no, (and that they might the better bring in this implicite faith, and blinde obedience.) They tell you that they are infallible; that you might the rather put out your owne eyes, and be led by their light, they tell you that they are unerring guides, and in indeed if this were true, the people might better shut their eyes and goe by theirs, they might rather tye their boate to their ship, fol∣low the dictates definitions of them, without either doubt or examination: but they must believe the one, that they cannot erre, and then they must doe the other, that is, stand to all their sentences and determinations.

But we will passe this, onely we shew you that they take a∣way all power in any Christian man of judging or examining and prooving the doctrines which are propounded by their Councells and Bishops, and doe require a blinde faith and o∣bedience to them all, saying, that every particular person ought to stand to the determinations of the Church, and to beleeve them to be truth, because the Church hath an unerring spi∣rit.

And this belief suits well with the people, say they, to believe as the Church believes, for he that doth believe, him that doth

believe, is not improperly said to believe, though he know not what he doth believe. An opinion which dotha 1.42 beast men, and denude them of all reason, and what is of man in them. Against which Lu∣ther speaks in these words.b 1.43

For this one wicked opinion, viz. that absolute dominion which they claim over the faith, and consciences of men, the Roman Prelates deserve to be driven out of the number of the faithfull, as Wolves and tyrants.

And under this censure we will leave them, and come to the an∣swer of the Question.

Qu. Who are those who are to examine opinions?

You have heard what the Papists say, viz. that none ought to doubt of, or examine the opinions, definitions and determina∣tions of the Church. Before we come to give you our an∣swer, we will premise some distinctions, as touching exami∣nation.

1. First then, there is an examination in foro publico, or externo. And, 2. There is an examination in foro privato, or interno; that is,

• 1. There is a publike and authoritative examination.
• 2. There is a private and Christian examination. Or,
• 1. There is an examination in reference to publike censure.
• 2. There is an examination in reference to private settle∣ment.

The first is authoritative, and is that which comes up to that which Divines call, judicium ministeriale, or ministeriall judgement, which is, when many Ministers are authorita∣tively called, convened and met together; there they are not onely inquisitors and examiners of opinions, but Judges; that is, ministeriall and subordinate Judges, or determinators of doctrines and opinions, and may passe censure upon such opinions, as are found erroneous. And of this kinde is con∣ceived to be that great solemn convention of the Disciples and Elders, Act. 15. Where there was an examination and debate of things, and thereupon a passing of censure and judge∣ment. And of this kinde were those ancient and famous Coun∣cels and Synods in the Primitive times of the Church; fa∣mous against those errours and heresies in those daies. And this is the first kinde, authoritative examination.

2. The second is, a private and conscientious examination of opinions, in a mans own Court, the Court of conscience, whereby a man doth try and debate whether those things which are prescribed, or those things which are preached, written, &c. be truths and agreeable to the Word of God. And this doth amount to that which Divines call judicium discretionis, or the judgement of discretion, in which men have power to exa∣mine, debate, and to passe judgement in reference to their own practice and walking. Every man is not only to be an inquisi∣tor or examiner of all opinions, nay of the definitions and deter∣minations of Councels: but he is to judge of them; and this he ought to doe in respect of his own practice, though his judge∣ment is not binding to others, or concerns not others, no further then others shall finde that there appeares truth in it.

Now having premised this, I shall come to the answer; and passing by the first, leaving it to another place, viz. authorita∣tive examination. We shall only deal with the second, and say,

That every Christian who hath care of his salvation, ought to examine, not only private opinions; but even the sentences, definitions, determinations, of Synods, of Councels, and to bring all to the rule of faith, the Word of God, the true touch∣stone of doctrines, and to receive them, and reject them, as they are conceived to be agreeable or disagreeable thereto. This position that we have here laid down in answer to the question, I shall 1. Cleare it by Scripture. 2. Confirme it by argument. And, 3. Strengthen it by the testimonie of Divines against the Papists. And, 4. Answer objections, and so goe to the se∣cond.

1. I shall clear it by Scripture, and you have one here in the text, Mat. 24.4. Take heed that no man deceive you, &c. 1 Thess. 5.21. Prove all things, and hold fast that which is good. 1 Joh. 4.1. Beloved, believe not every spirit, but try the spi∣rits whether they be of God, because many false Prophets are gone forth into the world: So that you see the truth clear in Scripture, That it is the duty of every one to examine, not only private opinions, but even the sentences, definitions and de∣terminations

of Synods, of Councels themselves, and to re∣ceive them, and reject them as they are evident to be agreeable and consonant, or dissonant and contrary to the Word of God.

But against these places the Papists object.

Object. That those commands of proving,* 1.44 examining and trying of opinions, doe belong unto the Doctors and Steers-men of the Church, and not to all.

Answ. First, for that place in Matth. 24.4. though it may seem to be spoken to the Disciples, yet are others alike concern∣ed in it, if the Disciples were to take heed, much more others; if the Disciples were in danger of seduction, much more are others also, who wanted that knowledge, that light and illumi∣nation which they had. And therefore there was greater necessity that ordinary men should take heed.

For the other place in the 1 Thess. 5.21. Prove all things. It seems clearly that the Apostle did rather speak to the people, then their Pastors; for having before exhorted them to the due respect of those, who were set over them, vers. 12. and that they should not despise prophesying, he comes to admonish them, that they doe not give too much, as well as too little. To despise prophesying, is to give too little, and to take all is said upon trust, is to give too much. It is to set up men in Gods steed. It is to make masters of your faith in earth; and there∣fore he exhorts, prove all things, and hold fast to that which is good.

And for that place in the 1 Joh. 4.1. It is evident the Apostle spake to believers in generall. First, in respect of his appella∣tion, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, children, which appellation better suits with th•• people, then with the Doctors. And secondly, because he char∣geth them concerning such as were teachers, there are many false Prophets gone out, and therefore take heed; this seems the ground of his exhortation, because there were many false teachers, therefore they were to beware.

So that you see it's clear in Scripture, that it is the duty of be∣lievers to examine, &c. We will now come to the second thing propounded, viz. confirm it by Arguments, and we will put these Scriptures into an Argument, which shall be the first.

[Arg.] If every beleeving Chistian be commanded of God to take heed, to prove, to try, to examine doctrines, then God would not have us to take things of trust, to submit to the definitions, and determinations of men, the best of men, without examina∣tion and search: but this is the command of God to all Christians, as I have shewed: therefore—All the doubt lyes in the con∣sequence, that if we be commanded to prove and try all things, then God would not have us submit to any thing but upon exa∣mination and search. And this is plaine: for if we are to swallow all, if we are to receive what ever is offer'd, if we are to take all upon trust; It is then impossible, that ever we should doe these duties of proving and trying and exami∣ning, before we embrace, and therefore seeing God would have us to doe the one, certainely God would have us to doe the other also, viz. to examine things before we doe embrace them.

Obj. But this is spoken of doubtfull doctrine, for that only needs tryall, and proving; but the doctrine which is commended by them who are in authority, is manifestly good; therefore are we to receive it without tryall, this is Bellarmines.

Ans. Were the doctrine that were prescribed good in it selfe, yet if not evidently good, it could not be received; and it cannot be evidently good, till it is evidenced to me to be e∣stablished upon the Word; and this cannot be, till it have pas∣sed a scrutiny, till with the Bereans we have search't whether these things are so or no, Act. 17.11. This is certain, doctrins may not be in se dubiae, in themselves doubtfull, and yet auditoribus dubiae, & incertae, doubtfull to the people; I say they may not be doubtfull in themselves, and yet they may be doubtfull and incertaine to us; and therefore we are not able to receive them, though cleare in themselves and to others, if not cleared to us. And they cannot be cleare to us, till we have tryed, and examined them. The doctrine that the disci∣ples preached to the Bereans, it was cleare in it selfe, but yet it was not cleare to them till they had searched and examined it. And if the doctrine of the Apostles were subject to tryall, and they commended for their scrutiny and tryall of it, much more any doctrine of man, or any prescriptions of meere men,

and they deserve no lesse commendation, who will take pains in the scrutiny and search of it.

2. To the second part of the Objection, viz. That the Do∣ctrine commended by them in authority is manifestly good: you know this is built upon a false foundation: they say Councels and Synods are infallible, they have an unerring spirit, and there∣fore they say, all their conclusions are good.

But we say Councels and Synods may erre.* 1.45 That Coun∣cels may, that Councels have erred is certain, and therefore their results in stead of being manifestly good, may be evident∣ly bad, witnesse the results of the Councel of Neocaesariensis,* 1.46 which con∣demned second-marriages, as a great sinne. And the Roman Councel ap∣proved on by Nicolaus the 2^d, who concluded the reall presence in the Sa∣crament, and in as grosse a manner, as ever was, viz. that after the consecra∣tion, the body and bloud of Christ was sensually in the Sacrament, hand∣led by the hands of the Priests, & torn in peeces with the teeth of believers.

The like I might shew of the Coun∣cel of Laterens, which is said, for the greatnes of it, to be an oecumenicall & generall Councel, who put in this as an Article into the Creed, to believe that Christs body and bloud were Transubstantiated in the Sacrament. I might adde to this the Councel of Trent, and others—

And therefore seeing that all Doctrines are not free from d••ubts, which are established by Councels, nay, seeing that Councels themselves may erre, therefore these commands of Christ, Take heed of being deceived, and those of the Apostle, Prove and try all things, are of use and requisite to the exami∣nation and tryall of the results of Councels and Synods them∣selves. They that prescribe things, are but men, and therefore not infallible, they may erre and we that receive them, we are men too, and therefore are to receive them as men, that is,

rationally, not precipitantly, deliberately, not rashly.a 1.47 That man that puts off reason, for humane authority, fals into beast∣ly folly.b 1.48 We preferre no authority of pure man before reason: so that as we are men, we are to receive doctrines, and that's rationally: but yet more, we are not onely men, but Christi∣an men, and therefore are to receive doctrines as Christians, having a light of the Word, added to the light of reason, where∣by we may be able to examine those things which are prescri∣bed. And that shall suffice for the first argument.

Arg. 2. Why Christians are to examine the doctrins and defi∣nitions of men? Because God hath furnished Christians with a∣bilities for such a work. I will name three.

1. They have light, as men.

2. They have light, as Christians.

3. They have a faculty, whereby they are able to reflect, and upon reflection to discern of things that differ.

1. God hath furrished them with light, as men, he hath gi∣ven them a reasonable soul, an understanding faculty, which was therefore set up and created of God to enquire and finde out saving truth, and every mans understanding doth owe this operation to God, to take pains in the search and examination of the minde of God. And certainly, it is a great fault, in those who out of sloth and sluggishnes, doe adhere to the dictates and opinions of others, because they would not be troubled with the pains of a scrutiny and examination, whether the things com∣manded be agreeable to the Word of God, yea or no.

2. God hath furnished them with light and abilities, as Chri∣stians, he hath not only given a naturall, but a spirituall and supernaturall light, whereby we are made able to enquire into the truths of God. It is the opinion of our learned Divines a∣gainst the Popish tenent of implicite faith, and blinde obe∣dience,* 1.49 That all and every believer hath of God such a gift of illuminati∣on, that renders them sufficient, and fit to examine, judge and discern of the doctrines of faith, what are true, and what are false, so farre as they are needfull to salvation to be embra∣ced or rejected.

And there is enough in the Word to prove it, Isa. 45.13. And all thy children shall be taught of the Lord. Christ speaketh the same, Joh. 6.45. Joh. 7.17. If any man will doe my will, he shall know my doctrine, Psal. 25.14. The secrets of the Lord are with them that fear him, and he will shew them his Covenant,* 1.50 Matth. 13.11. To you it is given to know the mysteries of the Kingdom of God, &c. Joh. 10.4, 5. My sheep hear my voice and know it, but they know not the voice of a stranger. 1 Cor. 2.14, 15. The carnall man discerneth not the things of God, &c. but he that is spirituall judgeth all things, and he himself is judg∣ed of no man, Ephes. 5.8. Ye were once darknesse, now light in the Lord.

All which doe evidently and clearly prove, that God hath given to believers a sufficient light and illumination, whereby they are able to discern of things that differ, and are able to exa∣mine, and to try whether doctrines propounded, if necessary to salvation, are of God, yea, or no.

3. God hath given them a faculty to reflect, and upon refle∣ction, to know things that differ. And not to use it to exa∣mine all things, to finde out truth, and to discover errours, to judge false teachers, to know the minde of Christ, the voice of our shepherd; what is it, but to hide our talent in a napkin, to bury up those abilities that God hath given us, and to be unser∣viceable by them? This is a second reason, why we are to exa∣mine the doctrines of men, because God hath given us abilities for the doing of it, we have a naturall light, as men, and we have a supernaturall light, as we are Christians, and we have a faculty whereby we may make use of this, and by comparing and bringing things to the rule, may be able to discern of things that differ.

If indeed there were no more required then to embrace and receive what ever were tendered, without any further tryall or examination of it, there were no need of all this, there were no need of the understanding of Christians, nay indeed of the understanding of men. As one saith to this purpose, to receive all, and swallow all offer'd,* 1.51 there is no need of the under∣standing of a man, but of the simplicitie of a childe. Infants doe swallow what ever the Nurse puts into the mouth, but men

examine whether that which they eat be wholsome, yea or no; now if you will swallow what ever is offer'd, and not examine it, what needs the understanding of men, the simplicity of children will serve for that. And so much in brief for the second reason.

[Arg. 3] Either we are to try and examine what ever Doctrines are prescribed and imposed, or we are to receive what ever is im∣posed, or reject what ever is imposed without examination. But this we are not to doe.

1. Not to reject without examination, for so we may reject truth in stead of errour.

2. Nor to receive what ever is imposed.

1. For if we were to receive what were imposed without tryall, then should we make men masters of our faith: but that we ought not to doe, as I shall shew hereafter. Ergo.

2. Again, if we are to submit to what is imposed, without tryall and examination, then would not God charge us with sinne, if we believed any errour or heresie, provided it were imposed or prescribed by them to whom it was our duty to sub∣mit, without tryall or examination. The ground is this, be∣cause none ought to be blamed, who have done their duty, who have obeyed Gods ordination, or Gods order; and therefore the Papists say, that if their Prelates are deceived, the people ought to erre with them,* 1.52 rather then dissent from them; and they say it upon this ground, because that men are bound to receive and embrace for truth, what ever is prescribed by them, and if so, if it be their duty, then though they embrace errour, yet they cannot be justly charged, because they did but their duty. So that I say, if it were mans duty to receive all without exa∣mination or search, then would not God charge them with sinne, who received errour from them in authority. But God doth charge them, Luke 6. If the blinde doe lead the blinde, they shall both fall into the ditch. So Lam. 2.14. The Prophets have seen vain and foolish things for thee, and have seen false burthens and causes of banishment.

And therefore we are exhorted to beware of such, Jer. 23.16. Hearken not to the words of the Prophets that prophesie unto you, they make you vain, they speak a vision of their own

heart, and not out of the mouth of the Lord. And upon this ground you have it so often in the new Testament, Beware of false teachers, beware of the concision, beware of such who doe come in Lambes clothing, but within are ravening wolves. Parisiensis hath a strange passage.a 1.53 If some seducer should come under the pretext of a true and orthodox Prea∣cher, and should preach some wicked errour to some simple and unlearned men, God (saith he) would turn the heart of his people from believing his doctrine, unlesse their negligence; or some other fault of theirs, were the obstacle and hinderance of it. And Augustine hath a passage like it.b 1.54 There is no man (saith he) that is to be excused, if he be seduced by man to errour, because (saith he) he ought to have heard the voice of Christ in the Scriptures.c 1.55 No man shall say to me, What said Donatus, or what saith Pontius, or Parmenia∣nus, or any mortall man? there is no believing of the greatest Councels of the world, because it is possible they may erre and deviate from the Word of God, &c. So much for the third Argument.

Why we are to examine all doctrins: and that is in respect of [Arg. 4] the facility of being deceived, and the danger of seduction in things that concern our souls.

1. The facility of being deceived, if we doe not examine do∣ctrines: most men that are carryed away, they are drawne a∣side for want of examination. It may be they examine the qua∣lity of the doctors, not of the doctrine, they looke upon men, and see them men of great parts and learning, men of holy life and conversation, men perhaps that know much of Gods minde, and thereupon they swallow all that they offer, they embrace all that they tender,* 1.56 and never examine whether the things they hold forth be conformable to the Word of God. Why the learnedst men, the most knowing men, the most holy men, may be deceivers, may leade thee away with an errour, and there∣fore

seeing such facility of deceit, there is great need of exami∣nation:* 1.57 Lest while they thirst after the Gospell, they drinke poyson: lest while truth is their thirst, errour may be their drinke.

2. The danger of seduction: what a sad and fearefull thing it is to be carried away with an errour? to build hay and stub∣ble upon a good foundation? as the Apostle saith, 1 Cor. 3.12, 13. It is dangerous to thy selfe, dangerous to thy family, dange∣rous to thy posterity, it may be dangerous to thy soule too, and therefore certainly there should be all care had, before you doe entertaine or embrace doctrine.

Christians are not lightly to receive any thing that concernes faith and salvation, they had need to try it, and examine it o∣ver and over, we are not to reject an errour ignorantly, but ra∣tionally, nor are you to embrace a truth, till you have debated and examined it whether it be a truth or no, an opinion perhaps may cost you your liberty, your estate, your lives, and I would be loth to buy an errour so deare. A man would be willing that it should be truth that a man should do so much for, he had need to be assured of that, and therefore there is great necessity, now, if ever, that we should examine what is truth, and not to take all is brought to us, but to see whether it be agreable to the Word of God, yea or no. Isa. 8.20. To the law and to the testimonies: if they speake not according to this word, it is because there is no light in them.

[Arg. 5] If we are to receive all that is presented, without examination and search, whether the things prescribed are agreeable to the Word of God, then have men dominion over our faith, then should we make men Lords and Masters of our faith. But no man ought to have dominion over our faith. 2 Cor. 1.11. It is that you see the Apostle doth abhominate there, we have not dominion over your faith. And it is that which Christ speakes against, Matth. 23.8. call no man father, and call no man master upon earth. vers. 10. Indeed we are commanded to be obedient to man, Ephes. 6.8. Servants be obedient to your masters, according to the flesh: and yet we are com∣manded againe, not to be servants unto men, 1 Cor. 7.23.

The meaning is evident, if you consider with me, there are two-fold masters, 1. Masters according to the flesh, and ma∣sters according to the spirit. We are to be obedient to Masters according to the flesh, so farre as appertaines to the outward man in all outward things. But of our soules and consciences, as we have no Fa∣thers,* 1.58 so we have no Masters upon earth, onely our Master and Father which is in Heaven.

And in this sense Christ speakes, when he doth say, Call no man Master and no man Fa∣ther upon earth, that is, acknowledge none your supre me Master, neither yeild your selves to be wholly and absolutely ruled by the will of any, nor inthrall your judge∣ments, submit your consciences, to the sentences, lawes, defini∣tions, doctrines, of any man, or Angell, but onely to your Lord and Master Christ. But if so be we were to receive all that is prescribed, and submit to impositions of men without search and scrutiny whether they be of God or no, we should make men Masters of our faith. This were to set man in Gods stead, to put man in Christs throne: this were to yeeld an implicite faith, and blinde obedience, which to doe, is to make men Gods, and your selves beastes.

Thus you see I have laid downe the position. I have cleared it to you by Scripture, I have confirmed it by argu∣ment.

3. I am now in the third place to shew you, that this hath been the constant doctrine of our learned and orthodox Divines, in opposition to the Papists, ancient and moderne.

I thinke it not necessary to name many; a few therefore for all. Clem. Alex. hath this passage.* 1.59 We are not absolutely to assent to the doctrines and determinations of men, who them∣selves may dissent from their owne opinions, nor to expect the testimony which is given of men, but to search and prove what is the voice of God. Another this. * If Synods should deter∣mine contrary, we as judges should prove and approve of the better.

It is the speech of another, viz.

a 1.60I have learned to give this honour and reverence to the Canonicall Scriptures only, to believe what ever is therein is truth it self: but for o∣ther writings, though men excellent in learn∣ing and holines, yet I reade them so, as that I do not therefore think thē to be true, because they have thus spoken & thought, but because they do thus appear to me to be consonant & agreable to the minde of God, the word of truth. Another thus.b 1.61 If any that are in au∣thority, shall declare or command any thing which is not agreeable to the will of God, or not evidently commanded in Scripture, let him be held as a false witnes of God, or one sacrilegious. Another,c 1.62 He that puts off reason, or subjects reason to meet humane authority, fals into beastly folly; and the same Author.d 1.63 We doe not preferre the authority of any meer man before reason, and therefore seeing the fathers, whether ta∣ken singly or joyntly in Councels, are but meer men, and their authority but meer humane authority. The faith of Christians is not to be so subjugated to the determinations of them, that there shall be left no use of reason, much more of Scripture in proving and examining doctrines, whether of God or no.e 1.64 Pariensis hath this passage. As the will is a debtor unto God in its operations for the choice of good: so is every mans understanding a debtour to God in its operations for the beleeving of truth. Therefore neither errour nor ignorance can excuse any before God if they perish. Another, saith this.f 1.65 It is our duty to bring all opinions to the Word, as the touch-stone of them: and if any hath not its authority thence; It may be as easily contemned, as it is offered and held forth. Luther also speaks the

same thing; he hath this passage.g 1.66 It is the duty of the flock of Christ, to examine whe∣ther their Pastors doe speak the voice of Christ, or visions of their own heart.

The same man saith further.

Where the Word of God is preached, the people have not only power and command to judge of doctrines; but every godly man ought to performe this, under danger of salvation.

And if we should consult with all, they all speak the same lan∣guage, and say, though there is not given to all the faithfull a spirit of interpreting Scri∣pture, in an authoritative and publike way, yet every Christian hath a spirit to examine, and judge of doctrine in his own conscience. Learned Whitaker hath this expression.h 1.67

It lies all Christians much upon to examine all doctrine, lest they doe otherwise take false doctrine for true, and every one ought to lean to the perswasion of his own judgement enlightned, and not to depend upon the will and judgement of others.

Another of our learned Divines saith.

i 1.68 In the receiving of the doctrines of any mortall man, we are to examine, and, like unto try∣ers of silver, are to discern between false do∣ctrine and true. Again,k 1.69 In the finding out of doctrine, we are not only to use o∣thers eyes, but our own eyes, nor are we to commit our faith to others judgements, but to clear it to our selves.l 1.70 They rather bring their feet then their hearts into a way, who subscribe to the doctrines of any without examination and search.m 1.71 The use of a mans proper reason and judgement, is required of all those who are to receive the doctrine of salvation, not that we should judge according to naturall reason of divine truths, but that we should use our understandings

enlightned (according to the rules of good and necessary consequence) what is agreeable, and what is disagreeable to the Word of God, and are no further to submit to the do∣ctrine of any mortall man, then it is evidenced to us to be de∣duced out of the Word of God, and agreeable to the minde of Christ.

I have here given you a taste of an abundance more, that might be alleadged, you see a cloud of Witnesses, that it is the duty of all to examine, not only the opinions of private men, but the sentences, determinations of Synods and Councels, and to receive or reject them, as they shall be found consonant or dissonant to the Word of God. We will now come to the fourth thing propounded, viz. The answer of objections: and so passe to the second, viz. By what rule we are to examine.

Obj. If Christians are to examine and judge of the opini∣ons and doctrines of their guides, or them, who are set over them: then it will follow, they are judge of their Judges: but this is absurd. And therefore—

Ans. A Christian makes himself Judge of none, nor is he judged of any, as the Apostle saith, 1 Cor. 2.15. It is one thing, judicare, another thing, judicem agere, one thing to judge of mine own acts, another thing to act a Judge. To judge by way of authority, in foro externo, in publike way of doctrine, doth not belong to private Christians: but to judge by way of a Christian in the Court of conscience, in foro interno, what is to be done, what is not to be done, what is according to the will of God, what not; this belongs to every Christian.

It is the duty of every Christian to weigh, perpend, examine the opinions and doctrines of others, so farre as they contain a∣ny thing to be believed, or done: and in this doing he judgeth not of persons, but of things: not of men, but of doctrines: not as they are the acts of others, but as they are to be his own acts. The Apostles in Acts 5.40. did judge it not fit to abstain from preaching the Gospell, notwithstanding that decree of the Priests, and yet they made not themselves Judges of them. So the Christians judged, notwithstanding the sentences and decrees of Emperours, that Idols were not to be worshipped: and yet they were not the Judges of those Emperours. So the three chil∣dren, in Dan. 3.

There is a two-fold judgement granted by Papists themselves,

• ...Forense.
• ...Rationale.

The former, to wit, publike judgement, they say belongs to them, that are in publike authority; the other belongs to all to whom God hath given a reasonable soul. And* 1.72 Aquinas grants some kinde of judgement to the people. And therefore this judgement, viz. rationall and private judgement, may be exercised, by their own confession, and yet in this they are not judge of their Judges.

Obj. 2. Those who ought to rest in the judgement of their Doctors and teachers, they ought not to examine and judge of doctrines, and receive or reject them, as they shall appear to them to be true or false. But private Christians ought to rest in the judgement of their Doctors. For this, they urge that of Christ, The Scribes and Pharisees sit in Moses chair, what ever they say to you, doe.

Answ. For the first part of the objection, that we are not so farre to rest in the doctrines and determinations of any, as not to examine, I have fully cleared to you in this Discourse already, and this doth but beg the Question: if indeed we are to rest in the judgement of others, then its true, it were not our work to examine, but to doe; but I have shewed, we are not to rest in the judgement of others, and therefore our work first to examine before we doe.

And for that Allegation of Christs,* 1.73 we are to under∣stand it, that Christ would have them to hear them so farre, as they might hear God in them, that is, so farre as that which they speak was agreeable to the Word 〈◊〉〈◊〉 God, and no other∣wise certainly. Suppose that the Scribes and Pharisees should have preached to the people, as no doubt but they did, that Christ was not the Messiah, that he was not sent of God to be the Saviour of the world, would Christ have them hear them in that, certainly they themselves doe not hold that, and there∣fore that [whatsoever] is to be understood with this limita∣tion, so farre as their doctrine and precepts were consonant and agreeable to the Word of God. For where they erred, he him∣self blames them.

And indeed, if the Papists would consult with their own au∣thors,

as touching this point, they would resolve them in it. One of them propounding this Qu••stion, Whether people are bound to obey their Superiours in all things,* 1.74 he resolves it after this manner.

1. The people are not bound to obey their Superiours, if that their command be contrary to a command of greater power.

2. The people are not bound to obey their Superiours, if their Superiours should command any thing to them, in which the people are not subjected to them, that is, if in his commands he goe beyond his bounds, and require that of them, which is due to God to require only. When he commands things, which are contrary to the Word of God, we are not bound to obey; because this is contrary to a command of greater power. When he commands things, which are besides the warrant of the Word, and beyond his bounds, we are not to obey; because he hath not dominion over our faith; he commands things above his power. It is a savoury speech of Austin.

a 1.75 It behoves us in things which concern this life, to be subject to higher pow∣ers: but in those things which concern another life, we ought not to be subject to any man; (that is, commanding things evil, for he saith) it is better to obey God, then man.

If then these things be true, that we are not to obey those comm••nds, which are contrary to greater power: Nor are we to obey, when the command doth transgresse and exceed the limits and bounds of his power. Then this is clear, that when any thing is imposed, either to be believed, or to be done, it is the duty of all to ex••••ine, whether in the obedience of the commands of man, he doth not transgresse the will of God, or give more to men, then is his due, and proper alone to God.—

Obj. 3. The faith of Christians ought not to be conjecturall and uncertain, but certain and firm, but when men lean upon the judgements of their own private spirits, in admitting or re∣jecting doctrines, their faith is uncertain, because private men may be deceived, but the judgements of Councels and Synods are unerring and infallible—

Ans. For the first part of this Objection, viz. that the faith

of Christians ought to be firm and certain, and not conjectu∣rall or uncertain, we freely grant. It is a maxime in Divinity,* 1.76 Nothing uncertain, nothing doubtfull or false can be the object of faith: and this takes away their main ground. It is then im∣possible that we should believe the determinations or definitions of Synods or Councels without examination, because they may be false, for they are not infallible, they are not unerring, as I have shewed; they are but men, and therefore their results and determinations doubtfull, and therefore cannot fall under faith.

For the other part of the Objection, That they who lean to their own judgements, and not to the judgement, and deter∣minations of Councels, their faith is doubtfull and uncertain.

I answer, If by leaning to their own judgment be meant, to adhere to what their own humane reason doth dictate to them in divine things; then I say, that their faith is doubtfull and false, for mans understanding is no fit measure, nor judge of di∣vine truths, it is above reason. But if by leaning to our pri∣vate judgement, be meant, adhering to that which an under∣standing enlightned doth evidence to be in the Word, or adhe∣ring to that which the Spirit of God hath revealed and perswa∣ded the spirit of a man to be the minde of God in the Word, then I say, that this faith is neither uncertain or false.

And therefore it is rightly spoken by a learned Divine,* 1.77 He leans upon his private judgement, that judgeth of divine things, what his own humane reason doth dictate, but not he who judgeth of divine things, according as the Spirit of God doth perswade him by the Word.

In this therefore the Papists are miserably deceived, that they esteem that which one man judgeth to be the judgement of a mans private spirit, but what a multitude and Councell doe determine, that they call the judgement of the divine Spirit, and so take up their judgement of a private spirit, or divine Spirit, rather from the authority of the determiners, ••en from the truth of the t••ing determined, rather from the multitude, then from the originall of it; when yet it may happen, that the judgement of many, even of a Councel, may flow from a pri∣vate spirit, and the judgement of one single man, from the Spi∣rit

of God.a 1.78 You see in the Councel of Nice who denied mar∣riage-society to Ministers, certainly they followed the judge∣ment of their private spirits, it was not the judgement of the Spirit of God: and on the contrary, unus Paphnutius, one Paphnutius, who defended against them all, the lawfulnesse of marriage to Ministers, and the bed to be undefiled, followed the judgement of Gods Spirit. Truth may be alone, and not with a multitude; one Paphnutius may have the truth, and the whole Councel be in an errour. Truth is not tyed to mul∣titudes, to learning, nor to multitudes of learned, nay holy men; yet there would I seek it, when at a losse.

To conclude this then:

1. That man who doth embrace any doctrine or opinion, be∣cause it is sutable to his minde, and pleaseth his private spirit, that man is led by his private spirit.

2. Or that man who closeth with a doctrine, because such and such doe teach it, or such command it, this is his own humane credulity, and he acts his own spirit.

b 1.79But he that doth believe a truth, by and through the inward dictate of the spirit informing his minde by the Word, he is not led by his private spirit, but by the Spirit of God.

Obj 4. But you see most Christians are so ignorant, that they are not able to judge of Questions of faith, they themselves will confesse they are not able to determine of such points.

Ans. I grant there is too much ignorance amongst them, who should know: we may say with the Apostle, Heb. 5.12. When for the time we might have been teachers of others, we our selves have need to be taught what are the first principles of the oracles of God.

It is never enough to be lamented, the ignorance even among them that are godly themselves.c 1.80 But the Question is not here, what those that are idle and slothfull can, but what those that are godly and faithfull should. Certainly, they should be able to give an answe•• of their faith: they should be able to know the voice of Christ from the voice of a stranger: they should be able to discern between meat and poyson, between truth and falshood. That is their duty; and in some measure those that are

believers are able in those points that are necessary to salvation.

Obj. But you will say, that God hath not commanded un∣learned men to study Divinity, that thereby they might be able to maintain the truth. God doth not require of them (say the Papists) that they should understand those things, or come to the knowledge of them,a 1.81 by judging of the truth or false∣hood of doctrines,b 1.82 but by depending upon authority of the teachers.

Ans. Briefly to answer this. It is not necessary to all and singular persons to judge of all Questions and Controversies a∣risen, touching faith, and therefore not necessary they should make it their study. But for such as are necessary doctrines, without which there is no salvation; it is needfull that all that would be saved, should both hear them, and understand them, and judge of them.

What a fearfull thing, if our condition were such, as those blinde Papists, who know nothing, but believe as the Church believes, and that they might not know, the key of knowledge is taken from them, they are interdicted the private use of Scri∣ptures, and the publike use of them is rendred unusefull, being read to them in an unknown tongue. And having thus beast∣ed men, they say to them after this manner,* 1.83 You are unskil∣full and illiterate, and therefore are no way able to judge of Questions of faith: if therefore you would be saved, there is nothing then remaining, but that you should with a blind: obe∣dience subscribe unto our judgements and determinations. Here is the miserable condition of those blinde, deluded souls. We know better, we know it is our worke to study and enquire into the things of heaven. It is our worke to learn to be able to judge of things that differ; if to prove all things, then to judge.

Indeed, if by Divinity, be meant Spi••osas Scholasticorum altercationes, those thorny disputes of School-divinity, or wrangling questions, doubtfull disputations, such points as doe but nourish contention, not edifie the heart and conscience, then we say indeed, that God hath not tyed all men to the study of such Divinity. The Apostle saith, Him that is weak in faith, receive ye, but not to doubtfull disputation. But if Divinity be meant the holy Scriptures, and those things necessary to sal∣vation,

then we say that God hath tyed all men upon this bond and obligation of life, to study, enquire and to be able to judge of these things, which concern eternall life. One objection more.

Obj. 5. But you will say, It hath been the constant custome of the Church of God in all ages, that those who have not rest••d in the judgement of those who were their guides, and such set over them, were deemed for heretikes; therefore it was never lawfull for private men to examine, and to judge, and reject the doctrines of their Superiours.

Ans. A short answer will serve for this. It is one thing to be a Heretike,* 1.84 another thing to be so reputed. There is no∣thing more common then this, that they who have gotten pub∣like power and authority to joyn with them, to account them for Heretikes, who reject their decrees and determinations: because they are perswaded they have decreed nothing, but what is according to the rule of the Word. But if they be deceived, as it hath often fallen out, and that the other be in the truth, those who are called Heretikes are the Orthodox. To reject the de∣crees of Councels doth not make a man an Heretike; but to reject the truth, the Word of God. And therefore it is need∣full to examine and to judge of things,* 1.85 lest while we would shun to be called Heretikes, we begin to be Heretikes.

And thus we have done with the first grand Query; Who are to examine of opinions. I told you there was a two-fold exami∣nation, one publike, the other private.

And I laid downe this position, That it was the duty of eve∣ry Christian, not onely to examine private opinions, but the sentences, determinations of Councels, Synods, and to reject them, or receive them, as they shall be evidenced to be conso∣nant or dissonant to the Word of God. It is needfull, before we passe to the second, to make some application of this first, the season cals upon it.—

* 1.86Let us then give to Synods and Councels that which is their right: It is their right and office to expound Scriptures, and to unfold and determine controversall doctrines, and to declare their sentences and decrees to the Churches.

But let us not give to them that which is divine, and Gods

right, to submit to their definitions and determinations of faith, without any scrutiny, examination and judgement, whether they be according to Gods minde, or no.

It is the speech of a learned Divine,a 1.87 Let us charge the people with that which is profita∣ble to them, that they doe not rashly, headi∣ly, proudly reject the sound and Orthodox de∣crees of Councels, and of them set over them; but let us not prescribe that which is beastly and servile: that without any scrutiny and examination, they subscribe to the judgement and impositions of them over them: this is, as one speaksb 1.88 to transforme men into beasts, to denude them of man, of reason: this isc 1.89 rather to goe into anothers opinion with the feet, then the heart.

My Brethren! you have now a Councel, an Assembly at work about the Reformation of the worship of God. We all know it hath been corrupted, and blessed be God we have so much hopes it will be reformed: we have an Assembly of choice and godly men, who I perswade my self look toward God for his direction. But they are but men, though choice men, they doe not claim an unerring priviledge, none will say they are infallible, and therefore it is our work to examine.d 1.90 Judicium ministrale is with them, they have publike and ministeriall judgement, and are to determine, define and declare the doctrines of faith, and manner of worship, unto the Churches of God. Judicium discretionis is left to us, every one hath liber∣ty, nay they are bound to examine and judge of the definitions and determinations of them. They desire not that their authority shall be va∣lid with you, unlesse they bring the authority of God, nor that you should hear them, unlesse you hear God in them. It is their work to pro∣pound, to determine, to declare: yours to exa∣mine, to prove and judge.

As one speaks,e 1.91 when any doctrine is pro∣pounded to be believed, or any thing comman∣ded

to be done, because to believe and to doe, are my acts, if I will shew my self to be a man endued with reason, I ought to examine what is propounded, and so to assent or dissent, so far as agreeable or disagreeable to the Word.

And indeed, unlesse you will say we are bound ad personas & titulos, to persons and titles, and not to the truth of the Gospel; it is requisite that we should not only examinef 1.92 the quality and authority of the teachers, but the quality of the doctrines, and what conformity it hath with the minde of Christ. Gal. 1.8. If an Angel from heaven should preach another doctrine, let him be accursed.

Neither indeed is it possible you should assent to, and receive any truth of Christ, without the previous action of a mans own judgement, unlesse there passe examination and judgement in a mans own spirit, that it is a truth of God.

I say there can no man embrace a truth, and assent to it, up∣on the bare perswasion or determination of another,* 1.93 although he doth never so much desire it, unlesse there passe an examina∣tion, and a proper act of a mans own judgement, that the thing commanded is the minde and will of Christ. Indeed, a man may not contradict it, or a man may give up his affections to it, and subscribe to it out of corrupt affections, and from humane or rationall grounds, but he can never receive it, as a man; never subscribe to it, as a Christian, till there hath passed an act of his own proper judgement, and this upon scrutinie and exami∣nation.

It is a shame to thinke how the common sort of people doe embrace doctrine, the authority of the imposers doth give them eyes to see, and judgements to assent, and faith to believe and subscribe to what ever is imposed.

In the reign of former Princes, how soon were the body of the Nation converted from Popery to Protestantisme, receiving and rejecting, embracing and refusing the sacred truths of God, mainly, if not meerly according to the aspects and com∣mands of authority.

And is there not the same spirit in the multitude to this day, ready to embrace and receive what authority shall command, without any previous search and examination, whether the things be of God or no?

A blessed and happie thing it is for a Nation to reject corru∣ption in worship, superstition in the service of God, but then to doe this as men, as Christians knowingly. And as blessed it is to embrace a reformation, to submit to the waies of God, but to doe it knowingly upon scrutiny and examination, this will make you men, and to adhere to the truths of God received up∣on the utmost hazzard. I see in many a preparation of heart to subscribe to what ever is of God, but oh that there were the care, the study, the endeavour to examine things also, that you might evidence them to be the truths of God, that you might say as they of Samaria, Joh. 4.42. Now we believe, not because thou hast told us, but because we have heard our selves, and we know him to be the Messiah. So now we embrace this Doctrine, this way of worship, not because it is imposed, not because it is prescribed of men, but because I see and am per∣swaded in my heart it is of God: this were a work worthy a Christian.

This I exhort you unto; away with blinde faith, with blinde obedience; you are men, doe things as men; you are Christi∣ans, doe things as Christians; embrace not any thing out of fear, but out of faith, not out of corrupt affections,* 1.94 but out of a pure and holy heart; reject nothing out of pride, prejudice, but out of light, do nothing ignorantly, but all knowingly, be resolved in your selves, and that upon search, upon examination. Do not pin your faith upon the bare authority of men, no not the best of men.

1. You will wrong God; what a wrong is it to God to at∣tribute that to man which is proper to him alone, to set man in Gods throne, and to receive and subscribe to man, before you see God to speak in them?

2. And what a wrong is it to man, to make them masters of your faith? they claim it not, it is Gods due, and as you wrong God, so will you them, if you doe give it to them.

3. You wrong your own souls, you prejudice your selves in the wayes of God, wound your souls with guilt of sin.

4. It declares you either ignorant, atheisticall, or carelesse about the businesse of your souls, or to be led and byassed with corrupt affections, fears and hopes,—when you will close

with any thing, till you have tryed it, and examined it, and brought it to the barre, past sentence and judgement on it.

It is the bravest thing in the world to see men do things know∣ingly, if not, you doe but side with a way out of faction and affection, not out of knowledge and conscience. It is not easie to determine whether is worse, to be rationally and knowingly in an errour, or to be ignorantly and blindely in a truth —Get light therefore to discover, and then to embrace.

5. You prejudice the cause of Christ, when you adhere to it upon slender grounds. What a shame to doe that which we are not able to evidence is our duty to doe, to walk in that way, which we are not able to maintain.

6. You endanger your own revolting: that man can never hold to a way, which he hath not clear'd, and thereby is perswa∣ded to be the way of God. The same ground upon which he receives a truth, he will reject it, and embrace an errour. If authority come in, it shall cast the scale any way: if it had not been for this, that authority came in, we should not have had so many Protestants: and if that authority had not come in, we should not have had so many Papists. When the Standard is set up, all flock to it; but to the standard of authority, not of truth. I may say of most, they are this way, and they are not that, they embrace truth, and reject errour, not because the one is truth, the other errour, but because the one is commanded, the other is condemned: authority carries all. And what will be the issue, they will be as ready to reject, as now to receive, if authority come in, as it was said of Israel, they willingly fol∣lowed the counsell of Jeroboam; He no sooner comes with his authority, but all stoop to it, when they heard the trumpet blow, all fell down to worship his Calves. Oh that my voice would goe thorow England now that things are upon the wheels, reformation in the birth, things in a way of setling, that they would be prepared to receive things, as men, as Chri∣stians, that they would be ready to receive things knowingly: subject not your souls meerly to any authority, believe God, prove all things, and then you will hold to what is good.

I see a spirit in men, some look what will authority settle; others, in what way will preferment lie. And as the winde fol∣lows

the abundance of exhalations: so they, where there is most abundance for the world.

I see others standing and enquiring, which way such men go, men so holy, men so learned, and few that will take the pains to enquire what is the minde of God. They aske indeed with Pilate, what is truth? what is the way of God? but they will not digge into the myne of Scripture to finde this treasure, they will not take pains to search. They best they hope, that god∣ly men and learned men will not settle any thing but what is good, and there they rest: what is this, but resolving our faith, into the determinations of men? this we are not to doe, though the best of men, because it is sinfull, it is not certain, it is not safe, nor is it a way like men.

This is the position, that it is our duty to examine the doctrins, determinations of Synods, Councels, &c. And let it be our practice.—

And as I would not have you to embrace any thing out of corrupt affections or ignorance: so not to reject the sentences, determinations of Synods, unlesse you have firme ground. Take heed, they are weighty things, though they may erre, yet thou art liker, and therefore take heed.

1. Beware of pride. 2. Of faction. 3. Of partiality. 4. Of corrupt affections. 5. Of profanen••sse of spirit.

Ministeriall judgement is their due, and the judgement of dis∣cretion, rationall judgement is yours. You are not to embrace without ground, much lesse to dissent without cause, lest thou be found to be a troubler of Israel, a disturber of the peace of the Churches of God. As I would not have you shut your eyes, and goe by the light of others: So I would not have thee put out their light, and goe by the darke lanthorne of thine owne understanding. I would have you to embrace knowingly, and not to reject ignorantly. I would give as much to such an As∣sembly, as to any judgement upon earth; I would give to such an Assembly as much as to man, but not so much as to God.

They have not unerring judgements: indeed their definitions and determinations are not infallible, yet to be reverenced, I say they are to be reverenced, though not adored, though their

determinations are understandingly to be scanned, yet not proud∣ly and ignorantly to be sleighted.* 1.95 It is good to see a ground of as∣senting, and be sure also to see good reason of dissenting.

In brief, this is all I commend to you, receive not their deter∣minations with blinde judgements, neither doe you reject them with perverse wils: Prove all things, and hold fast to that which is good. Men may erre, the best men, Councels of the best men, and therefore prove, thou may erre much more, and therefore be not peremptory. Though they may erre, being but men, yea holy men, yet if I should rationally seek out for truth, I should seek it among an Assembly of holy, learned, ex∣perienced men, acquainted with much of Gods minde.

I would neither have you to sleight their judgements, nor enslave your own: Not to contemn the light they hold forth to you, nor to give up your own eyes, and resigne your selves meerly to their guidance.

Ministeriall judgement is theirs, and their determinations are to be reverenced.

Rationall judgement is thine, and their definitions are to be examined, and in that we give reverence to them. In receiving of their determinations, shew your selves to be men: in rejecting of them, shew your selves to be Christians.

And thus much for the first great Question. We now come to the second.

Qu. 2. What is the rule by which we must examine, or the touch-stone by which we must try opinions?

And here again if you will consult with the Papists, they will tell you, that the d••finitions of Synods, the determinati∣ons of the Pope, these are the unerring rules, these are the in∣fallible Judges of controversies and opinions: as for the Scri∣ptures, they say of that, it is but nasus cereus, a nose of wax which may be wrested any way, and will receive what inter∣pretation men will give it.a 1.96 Not the Scripture, say they, which is the voice of God, but the voice of the present Church is Ma∣ster and infallible Judge of our faith. But I purpose not to lanch into this vast ••ea of controversie, but waving the long di∣sputes about this poin••, as succinctly and clearly as I can, I shall give you the truth.

And that I may proceed more distinctly and clearly in the re∣solution of this Question; give me leave by way of premisall to tell you what we mean by opinions, and what we mean by rule.

1. By opinions, I mean,b 1.97 the doctrines of faith and of divine worship, or truths to be believed, and things to be done.

2. By Rule, I mean the law or sentence of the supreme Judge, set up for this end to be the touch-stone to reveal truth and discover errour. This we meane by opinions, and this by rule.

We now come to the answer of the Question, viz.

Qu. 2. What is the rule by which we must examine, or the touch-stone by which we must try opinions?

That there is a rule all grant, but what is the rule, here is all the controversie.

We shall not now speak to this controversie according to the vastnesse and largenesse of it, as it is handled by our learnedc 1.98 Divines against the Papists. It would be too vast and in∣tricate.—

The result of all would be but this one Position, that the Word of God, and God in his Word, the Scripture, and God in Scripture, is the only infallible, supreme, authoritative Rule and judge of matters of doctrines and worship, of things to be believed, and things to be done. And this I shall make good to you in brief, by Scripture-arguments, and by the suffrage of learned and holy men, and answer some Objections, and come to the third Question.

That alone to which all the properties of a Rule doe belong, is surely the rule and touch-stone, whereby we should try opi∣nions. But to the Scripture alone doe all the properties of a [Arg. 1] Rule belong. And therefore surely the Scriptures are alone the Rule and touch-stone of opinions. I suppose the first Propo∣sition is clear, all the difficulty lies in the second; That to the Scriptures alone doe all the Properties of a Rule belong. And this I will evince to you by the enumeration of some of the chief properties of that which is to be a Rule, which I shall shew you are incommunicable to any thing, but Scripture: I will number six of them.

[Prop. 1] The Rule of divine and heavenly things ought to have the authority of God, who you know is alone acknowledged the Law-giver to his Church. As in Common-wealths, it is not in every Lawyer to make Laws, these are established by the su∣preme authority: so in divine things, it is not for any man to constitute rules of faith and worship, but it is proper to God a∣lone,* 1.99 who hath the supreme authority in his Church. The Rule of divine things ought to have Gods authority, and that a∣lone the Scripture hath, as it is confessed by all. And therefore the Word only can be the Rule.

[Prop. 2] The Rule of divine and heavenly things ought to be known, and evident and clear to all, who are to live by it. You know in Common-wealths,* 1.100 the ignorance of the Law doth not ex∣cuse any man that breaks it, because all are bound to know it. And so ignorance of the minde of God in Scripture doth not excuse any, because all are bound to search and enquire, all are bound to know it: and if so, then must it be supposed to be evident and clear in things pertaining unto life.. And that is implied in those words of Christ, Luk. 16.29. They have Moses and the Prophets, let them hear them: As if he had said, they need no miracles, they need not one to rise up from the dead, the Word is nigh unto them, they have Moses and the Prophets, let them hear them: and like to that is Rom. 10.6, 7 8. Say not in thy heart, who shall ascend up to heaven, that is, to bring Christ down from above, or who shall descend into the deep, that is to bring up Christ again from the dead. But what saith it? the word is nigh thee, even in thy mouth, and in thy heart, that is the word of faith, which we preach.

[Prop. 3] The Rule of divine things ought to be constant, stable, im∣mutable and unmoveable.* 1.101 But this only belongs to the Word; men are fickle, unstable like water, Councels may alter, be one to day, another to morrow, to day determine this, and af∣terwards upon better grounds recede from their former thoughts, and determine the contrary. But now the Scripture that is ever the same, it is an unalterable Rule, it is unmove∣able and unchangeable, like God himself, ever the same, yester∣day, and to day, and the same for ever: The grasse withereth the flower fadeth, but the Word of the Lord continues for ever.

Prop. 4. That which is to be the Rule to try opinions by,* 1.102 or the touch-stone to prove and examine opinions by, it must be able and sufficient to doe it, it must be adequate and pro∣portionable to the things which are to be ••ryed, it must be a∣ble to discover all truths, and to evidence all errours: Other∣wise it is not a compleat Rule. But that alone is the Scripture; neither Men nor Councels are able to doe this: some things may appear to them to be errours, which are truths, and to be truths, which are errours, and therefore men cannot be the touch-stone, or the rule of tryall, but now the Scripture is able, this is a compleat rule, this is proportionable and adequate to the things to be tried, and doth reveal errour by discovering it to be dissonant to it, and truth, by declaring it agreeable to it self.

Prop 5. That which is the rule of tryall, must be infallible; it be such a Rule as cannot deceive, if we come to a••ke for bread, and it should give us a stone; for truth, and it should deceive us with errour, it cannot be said to be a just Rule of tryall. The rule must be unerring, it must be infallible.

But this can no man be, none can plead an unerring priviledge, none can say that their determinations are infallible, we know but in part, and the best, the most learned may not only come short in things they ought to know, but may fail, may mistake in the things they thinke to know: As might be evidenced at large in many famous Councels: therefore men cannot be the rule, they are not infallible.

But now the Scriptures are, they are the Word of the living God, they are the standard of truth, and truth it self. We may deceive our selves in the search; but the Scriptures are in∣fallible, they cannot deceive, if a man have never so juct a mea∣sure, yet he may deceive himselfe in the measuring, but yet this deceit is not to be charged upon the measure, but upon our selves: So the Scriptures are a just, infallible, unerring rule, yet may a man be deceived in the measuring of things by it, but this deceit is not to be charged upon the rule, but upon our selves. Either we err, not knowing the Scriptures, or we err in the parti∣all search & enquiry into thē, we are not faithfull in the scrutiny.

All fayling ariseth either from ignorance, from neglect, or from corrupt affections, and not from the Scriptures them∣selves.

All errours doe pretend to have then foundation in Scripture,* 1.103 every heretick will alledge Scriptures, but the Scri∣pture will not patronize errours, you may cast them upon Scri∣pture, 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 in∣fallible rule, without errour or deceit, and nothing else is.

6 Prop. That which is the rule whereby opinions are to be try∣ed, 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 Scri∣pture.

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 com∣mand you, nor shall ye diminish ought f••••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.* 1.104 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 ••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 com∣pleat and entirely perfect, capable of no addition nor diminu∣tion; 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,* 1.105 the Word which I have spo∣ken, 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 mani∣fest 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 con∣demned, 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,* 1.106 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 1.107 The Judge is to be sought from heaven, but what need we knock at hea∣ven, when we have his Word, his minde in Scriptures?b 1.108 You are not to seek the heavenly Judge from the clouds, but from the Scri∣ptures.

* 1.109So then, that unto which God doth demit us, and that wherewith we are to consult in all controversies of faith, of doctrine, or wor∣ship, that certainly is the rule.

But to the Word doth God demit us, and with the Word we are to consult in all controversies of faith; we, I say, not only private men, but Synods, Councels: and therefore cer∣tainly this is the rule whereby opinions ought to be tried, &c.

I will but adde one Argument more.

Arg. 5. That which is the supreme Judge of controversies and opinions, is sure the rule by which we are to try opini∣ons.* 1.110 But the Scripture is the supreme Judge of contro∣versies.

1. It is full of wisdome and able to judge. It is called, the Word of wisdome.

2. It is full of truth, infallibly true. It is called, the Word of truth.

3. It is full of power, it is the authority of heaven,

thus saith the Lord, and this authority Menc••••h all disputes, this puts an end to all controversies.

4. It is the great Law-giver, that which gives out all truths to be believed, and all commands to be obeyed.

It hath alone supreme authority to constitute doctrine of faith and worship, and therefore supreme authority of determining, interpreting and resolving doubts, which arise from them, nay, and God was infinitely wise to fore-see all errours, and all doubts that might arise, or that should arise, and hath furni∣shed the Scriptures with sufficiency to determine, to convince, to condemn appearing errours.* 1.111

It is one reason why our Divines say, that no man, nor coetus mortalium, no company of men, Synods, Councels, that can be supreme Judges of opinions, because they are not able to fore-see what errours and doubts may arise, yea and even out of their own determinations; they determin of things only, pro re natâ, those doubts and controversies which doe arise in their time, but cannot fore-see what may arise afterward: but now God he fore-sees all, he knew all that would arise, and did furnish the Scriptures with sufficiency to determine of all doubts, and to resolve of all truths necessary for our sal∣vation.

I remember a passage to this purpose, which learned Reynolds doth produce out of Augustine in his conference with Hart: it is this; S^t Augustine making mention how the Donatists hated him for preaching of the truth, and confuting their heresie, as though, saith he, we had commanded the Prophets and A∣postles, who were so long before us, that they in their books should set down no testimonies, whereby the Donatists might be proved to be the Church of Christ.

5. It is that at which we are to enquire, and with which we are to* 1.112 consult, in all do∣ctrines of faith and worship, and not only we, but Councels, Synods, they are to goe to the Word, and to the testimonies, and their judg∣ment no further valid, then as it is founded upon the sure foundation, the Word of God. And therefore it must needs be the supreme

Judge,* 1.113 and by consequent the only rule where∣at we are to enquire in all points of faith and worship.

Abundance more might be said of this point. It is the great controversie, which our great Champions have combated with the Papists in, and the great truth, which they held out in their generations; Whitaker, Reynolds, Davenant, in whom you may see more at large.

And it was not new to them, it hath been the constant tenent of all the learned in all ages of the Church.a 1.114 Doe not believe the argument and our di∣spute, but let us search the Scriptures, en∣quire of the Apostles, aske of the Prophets, en∣quire of Christ, let them determine.b 1.115 Theod. I am not so desperately confident, that I dare affirm any thing which the holy Scriptures have passed with silence, I rest onely in the Word of God. It is a devillish spirit, to thinke any thing divine, which is out of the authority of Scripture.

We will now come, having setled the truth upon the Scri∣pture, to answer some Objections, one or two only.

Object. 1. That which doth receive divers senses and inter∣pretations, cannot be the rule whereby we should judge of opi∣nions: but the Scripture doth receive divers senses, yea, and it self is not able to tell which is the right: and therefore it is not the supreme Rule, and judge of opinions.

Answ.* 1.116 The divers senses the Scripture receives, is not from the minde of the In∣diter, but from the ignorance of the en∣quirers; nor from the things affirmed, but from the darknesse or perversenesse of the searchers.

I say, it is not because the Spirit of God did give the Word ambiguously and doubtfully, nor because the things affirmed are dark and doubtfull,* 1.117 but because we are ignorant or slothfull, or else perverse and wilfull.

Because the Rule may be bended, the Scriptures wrested,

shall we therefore deny them to be a Rule, to be the Scriptures? some pervert the Scriptures, saith Peter. 2 Pet. 3.16. to their owne destruction, and yet we know they are the word of life to Salvation.

The divers senses of Scripture do arise, either from our ig∣norance, or our perversenes, or our corrupt affections, o•• our sloth, that we doe not enquire and search, we doe not compare Scripture with Scripture, but it doth not arise from the minde and intention of the spirit, nor from the nature of the things that are affirmed in it.

The ambiguity of Scripture.* 1.118 It doth not infringe the au∣thority of the Scripture, but declares the necessity of the illu∣mination 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 opini∣ons.

Answ. It is the worke of a Judge to declare the law, to give his sentence, declare his judgement, and not to convince partyes. It will be a hard thing to convince the loser that he is in the wrong.

Men who are given up to errour, blinded with folly, and bewitched with selfe-love, in love with their owne opinions, it is a hard thing to convince such that they a••e in an errour. And shall we say the Word of God shall lose its judiciary authority, because men in errour will not discerne of its judgement?

2. Though they will not see now and be convinced, yet the time will come that they shall see, if not before, yet at the gre•••• day of account all things shall be made evident: many that breake the lawes, and are guilty of felony or of murther, yet will not confesse to a petty Justice, that he is guilty, but at the Assize he is made evident, and then he is convinced of it: so however men sew fig-leaves and cover their nakednesse now, will not confesse their error, yet at the great day of Assize all

shall be made evident, and their mouthes stopped.

3. I say that the Scriptures do sometimes so clearly evince truth, and convince of errour, that the parties themselves even in this life are convinced of it, and cannot gaine-say, or stand out against the evidence.

4. I say againe, if that the light, and judgement and authori∣ty of the Word will not convince men of errour, neither will any authority upon earth doe it.* 1.119 Those controversies that cannot be concluded and determined by the judgement of the Word, nei∣ther can they be determined and ended by any authority upon earth. He that doth not acknowledg him∣selfe 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 ap∣plication, and I shall enter upon that enquiry.

Ʋse. You see I have shewed you two things, Who are to exa∣mine, 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 1.120 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 1.121 he that makes the law judge, makes God judge, but he that makes man, substitutes a beast instead. And he gives this reason,c 1.122 because the best men are wrested with affections, but the law is free of these perturba∣tions.

If so much is to be given to humane lawes above the judge∣ments 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 e∣clipses, 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:* 1.123 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 ma∣ster 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 trea∣chery

in thee, beware of a double spirit, beware of being byas∣sed 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 de∣clarer, but from the ignorance or perverseness of the sear∣chers 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, sen∣tences, determinations; but contrarily tell them they are bound with implicite faith, and blinde obedience to submit to, and re∣ceive 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 consci∣ences 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 a∣greement.

The Protestant Churches goe not this way for to bring men to union, they render us the Scriptures in our own tongue,* 1.124 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.* 1.125

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 mis∣led, 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 brutish∣ly. 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 injuri∣ous 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 Scri∣pture.

It is granted* 1.126 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 Sy∣nods and Councels; if they speak not according to this Word, it is, because the truth is not in them. And there are eight se∣verall

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, di∣visions 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 obedi∣ence 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 disso∣nant 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 erro∣nious 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 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.* 1.127

Or there is. 1. A Judgement in foro externo, or publico, a publike and authoritative judgement in Synods, Councels, As∣semblies.

2. There is a judgement, in foro interno, or privato, a pri∣vate 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 trou∣ble of the Churches concerning some difficult points and er∣rours spread, ver. 2. then here's messengers sent from the Chur∣ches, 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,* 1.128 here was the determination of the doubt, with authority to binde the Churches.

For the 2^d, viz. private, rationall or self-directive judge∣ment 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 exam∣ple of the Bereans, who were yet commended for trying and ex∣amining 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 Au∣thority commanded, a Councel determined it, and therefore I o∣beyed, I submitted: the Papists indeed say, this will bear a man out in a way of errour: but Christ saith, If the blinde leade the blinde, they shall both fall into the ditch. And the Apostle tels us, that w••ll not excuse us, that we followed the determinations of Councels, of Synods, For every man shall bear his own burthen. Gal. 6.5. Nay, and every man shall give an account of himself to God. Rom. 14.12. So that you see this distinction of ministeriall and rationall, publike and private judgment and Judges, is found∣ed 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 distin∣ctions 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 Do∣ctrines of faith.
• 2. Externall, and so they fall under the externall re∣giment 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,* 1.129 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 founda∣tion 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 superstru∣ctions 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 distin∣ction 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 na∣med: 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,* 1.130 private and self-directive judgment. Now,

1. If the Question be put, Who is to judge of Gods minde in the Word, in a Ministeriall, publike way? I say, that it is the office of Councels and Synods, to examine, debate, determine, declare the minde of God out of the Word.* 1.131 Councels they are not only inquirers, what is the minde of God in Scripture, but in some sense Judges, that this is the minde of God in Scri∣pture, yet are they not supreme, absolute, infallible, unerring Judges, as the Papists say, but Ministeriall, declarative, sub∣ordinate Judges, who are not to goe beyond their bounds, the Word of God.a 1.132 Councels have only the office and power of interpreting Scripture from Scripture, and the minde of the ho∣ly Ghost speaking in them.

Reynolds in his conference with Hart, hath this passage. Christ, saith he, hath given two sorts of judgement to his Church; the one, private; the other, publike: private, belongs to all the faithfull, andb 1.133 spirituall, who are toc 1.134 judge of what is taught, andd 1.135 to try the spirits. 2. Publike, that belongs toe 1.136 the assembly of Pastors and Elders, for of that whichf 1.137 Pro∣phets teach, let Prophets judge:g 1.138 and the spirits of the Pro∣phets are subject to the Prophets. In both of which, the Church must yet remember, that God hath committed nothing but the ministry of giving judgement to her, the soveraignty of judgement doth rest on the Word of God. Thus farre he—

Another of our own. Councels may propound, expound, declare to the people that Doctrine which the Scriptures hold forth, but they have no power of making new Doctrine: that is, they are the publike Interpreters and publishers of holy Do∣ctrine revealed in Scripture, they may expound and declare Scripture, but neither make Scripture, nor become Scripture to us, 1 Cor. 4.1. 1 Pet. 4.11.

To make Doctrine is proper only to God, who is the Lord and Master of our faith and consciences. Men are Ministers to our faith, and not Masters of it; but this were, from a Mini∣ster to become a Master of our faith, which the Apostle so much abhorrs, 2 Cor. 1.24. We are not Masters of your faith, but helpers of your joy. Nay, if they had power to make Do∣ctrine, then were we not to exam••••e and try their doctrine, but our duty were to subject to what is imposed: but I have

clear'd this to you, that it is our duty to examine all the Do∣ctrines and definitions of men, &c. And if an Angel from heaven should preach another doctrine, let him be accursed, Gal. 1.8. It is not in mans power to make doctrines, though to declare them.

Secondly, if the Question be, who is to judge of Gods minde in the Word, in a private, rationall, self-directive way: then I say, that every private Christian, is to search the Scri∣ptures, to examine, prove, try and judge of the minde of God revealed in his Word, so farre as concerns his own faith and pra∣ctice. I have shewed you that we are not to subject our under∣standings, our faith and consciences, to any authority, nor to any definitions and determinations of men, but are to prove and try all things by the Word for our own faith and practice, we are to judge of Gods minde in his holy W••rd, with those cauti∣ons I laid down. But this having been so largely insisted upon, I shall say no more to it.

And this shall serve for the first, the distinction of Judges.

Secondly, I told you, there were some distinctions of things to be judged. Some there were that were doctrines of faith, some of worship.

1. The doctrines of faith I told you were such as were funda∣mentall, or such as were superstructive.

Now, if the Question be asked, who shall judge of Gods minde in the Word, concerning fundamentall doctrines. I say, the Word of God is evident and clear of it self in these things, that if a man will not wilfully shut his eyes, he cannot but see them: we need not here aske, who shall judge; main truths are plain truths, he that runs may read them. And that these are plain to those, who will not wilfully shut their eyes, at least to see them in a rationall way, the Apostle shews, in Tit. 3.10, 11. He that is an heretike [which is one pertinaciously, and obstinately erring in fundamentals] such an one, saith he, af∣ter the first and second admonition reject, or excommunicate him, and he gives this ground of it, knowing that such an one is subverted, and sinneth, being condemned of himself, as the word expresseth, being self-condemned, he sins against the se∣cret checks of his own conscience, he is self-sentenced, which

declares that fundamentall truths are evident,* 1.139 otherwise he had not been self-condemned. Turks and Pagans they doe these things, and are not self-condemned; but men in the Church can∣not, and therefore are to be cast out.

Thirdly, I told you that superstructive truths were either such as were more necessary, or such as were accessory; and necessary admits of many distinctions, either such as were absolutely so, or such as were necessary only by consequent, or such as are prima∣rily necessary, and such as be secondarily necessary. I speak not here of the first.

If the Question were, Who shall judge of truths absolutely necessary? It is the same with fundamentall truths: and I say, that every Christian is able to judge of Gods minde in such truths; he tels us, We havea 1.140 an unction from the holy One, whereby we know all things, that is, all things necessary to sal∣vation: and he hath told us, His Spirit shall leade us into the way of all truth;b 1.141 that is, necessary truths, and that we shall all be taught of God, that the Sheep of Christ shall hear his voice, and know it from the voice of a stranger. This is a cer∣tain maxime;c 1.142 God doth never fail his Church, nor any mem∣ber of Christ in truths that are necessary; they shall learn, they shall know and understand those things necessary ^d. And for those things which are lesse necessary, Councels may declare, and if you search, if 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.

* 1.143Of those which are doubtfull, some are obscure, respectu ob∣jecti, 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 understand∣ing; there are certain Abysses and depths, that no man is able to sound, no finite understanding can determine:* 1.144 here we must fall down and adore, fall down and admire; the doctrine of the Trinity and of the Ʋnity, of divine essence in the Trinity of persons, the doctrine of the incarnation of Christ, the hypo∣staticall Ʋnion of natures in one Person, the doctrine of Pre∣destination, of the Jews rejection, which was a depth to the Apostle himself, over which he cries, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 ne∣cessary, 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 ob∣scure: It is beyond man to fathom, faith is our best understand∣ing, admiring and adoring, our best knowledge. But now if the Question be of such truths that are not obscure in them∣selves, but obscure to us, not to all, but to some, which are therefore obscure by reason of the imperfection of our know∣ledge, &c. It is the office of the Ministers of the Gospel to preach them and reveal them; of Synods and Councels, to de∣clare 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 agree∣ment, what the concord of the Word of God will doe to help

thee:* 1.145 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 exam∣ple, S^t 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 some∣what whereof to glory, for what saith the Scripture, Abraham believed God, and it was accounted unto him for righteous∣nesse, 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 har∣mony of Scripture, see how one Scripture agrees with another, and how this doctrine agrees with all.

* 1.1462. 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 plat∣form of wholsome words; that's another way to finde out truth in doubtfull cases; See the Analogie of faith; look o∣ver your Creed, the Lords-prayer, crooked things are discern∣ed 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 mon∣ster 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 com∣ming to judgement:* 1.147 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 doubt∣full: this is not to submit my judgement and faith unto any authority of man, but to goe to them who excell to be helpers to my faith and understanding.* 1.148

The Church of God is called, The pillar and ground of truth, 1 Tim. 3.16. not that which gives being to truth, nor that which gives authority to truth, but the Church is the deposi∣tory of truth, the orb out of which this glorious light shineth, the Candle-stick which holds the light, the pillar, not so much to hold up, as to hold forth truth, as the Law and Proclama∣tion of Christ, it doth not hold up the authority of it, but bear witnesse to that authority in it.

4. The fourth way is, to goe to God by prayer, and desire him who is the father of light, to reveal the way of truth to thee, Jam. 1.5. Are such and such things doubtfull? Thou look∣est upon many opinions abroad, and thou art brought to a stand, thou knowest not what to determine, the cases are very doubt∣full; goe and strip thy self maked of self, of by-ends, of cor∣rupt affections, unbiasse thy self, denude thy self before God, and desire him to reveal his will to thee, begg of him that he would lead thee into the way of all truth, tell him he hath in∣gaged himself to teach thee, he hath promised we shall all be taught of God, he hath said, He will lead us into the way of all truth, urge God with his promise, believe it, conclude it, ei∣ther God will reveal it to thee, or it is not necessary it should be known.

* 1.149We read in Revel. 5 9. That when John saw the book was clasped, he fals down and weeps bitterly, and then Christ comes and opens, and unclasps the book: thus let us doe, are opinions doubtfull? is the book clasped? canst thou not read Gods minde in these and these things? Oh fall down, weep to him, pray to him, either I say again, God will unclasp the book, either he will unfold the doubt, or assure thy self it is not necessary to be known.

And thus we come from the distinctions of the doctrine of faith, to those we named of the doctrine of worship. These I told you were either such as did concern internall worship, of which I shall not speak, or such as did concern externall wor∣ship, viz. the outward Regiment of the Church of God in the world. And I told you the doctrines of Gods externall wor∣ship, were either such, as were essential, or such as were cir∣cumstantiall only.

Now if the Question be asked, who shall judge of Gods minde in Scripture, concerning the essentials of government? It is hard to tell you, who shall resolve you.

1. Some say that doctrine only is contain'd in the Word, and not discipline, and that there is no particular and absolute form expresly prescribed in the Word, nor yet any that can be made out of the word, & they lay this as a charge upon those who hold the contrary, that they make Christ a Law-giver to his Church, and do put no difference between Christ and Moses. Indeed they may seem to come under a charge, who make that com∣parison between Christ and Moses, and say that as Moses had order for every pin in the tabernacle: So Christ (unlesse he was lesse exact then Moses, and took lesse care of his Church under the new Testament, then under the old) left certain Rules for the ordering and regulating of all particulars in the Church of God: an opinion very high, and an expression very harsh—

2. Others say, there is a discipline in the Word, but it is on∣ly morall, not ecclesiasticall. If that will not doe, some goe farther, and say there is an ecclesiasticall teaching, but not an ecclesiasticall governing-discipline in the Word.

3. Others say, there are some foot-steps and rules of an eccle∣siasticall

Discipline in the Word,* 1.150 but they are rather described then prescribed, and those are neither perfect, to which no∣thing may not be added, nor immutable, of which nothing can be altered, but may be modified and tempered to the severall constitutions and tempers of States, Kingdoms and Common∣wealths, as shall be seen convenient.

4. Others say, there are Essentials of government in the Word, though not the circumstantials;* 1.151 there are rules laid down for those things of chief concernment, though not for things of a lesser and inferiour moment: but amongst these here is this controversie, whether those rules, as touching essentials, are immutable and unchangeable, or whether they may be altered and changed, according to the will of man, and tempers of states.

5. Others say, there is a certain, exact, entire form of go∣vernment prescribed in the Word of God, and that not deter∣mined ad hic & nunc, to the Apostles daies, the times of per∣secution and gathering of Churches, but to be an unchangeable ordinance for the governing of Christs Church, till his com∣ming again. And what that particular form is, there is as much controversie; one saith one, another saith another. Cer∣tainly if there be such an exact way in the Word, its strange it cannot be found, it's a wonder it cannot be made out; if it be, it is no lesse wonder that those who are willing to open their eyes broad to let in light, cannot yet be able to see. To most men it appears a dark controversie, and that there is not much in the Word to discover it; if there be, a great deal seems to be buried up in the dark, and cannot be clearly made out. It was once the speech of one, that God had done by the externall government of the Church, as he did by the body of Moses, he hid it, lest men should make an idoll of it.

Some doubt whether there be any such thing or no;* 1.152 others say, if there be, its in the dark, it's hid, but whether it be so or no, this I am sure of, its made an Idol of; men make that all, and all the heats of their hearts are turn'd to contentions of the head. I may say, this controversie hath wrought more division in the hearts of Saints one towards another, and more separa∣tion one from another, and keeps them at greater distance in

all the offices of love, and hath more taken off the hearts of Gods people from spirituall and heart-warming truths, then any controversie that ever was stirred up in any age of the Church: I pray God there be not a temptation in it. But to return.

Admit there be an exact government in the Word of God, who shall judge what that is? I told you there were the Essen∣tials and Circumstantials of Government.

If the Question be asked of the first, viz. Who shall judge of the Essentials. I may say certainly of this point, as well as of others, there is a publike and a private judgement; there is a ministeriall, and there is a personall judgement.

It is the office of a Synod, an Assembly, to search, to debate, to determine and declare, what they conceive is the minde of Christ in this; and it is yours, to prove, to examine, to judge of their results and determinations. In which work, as I hope they will be tender; so I desire you may be humble, neither to imbrace things with a blinde judgement, nor to reject them with a perverse will.

And for Circumstantials: If the Question be asked, who is to judge of them. I suppose it is granted on all hands, that in those things, God hath left us free, and hath not determined and restrained us to any thing. And where God hath left things indeterminate, there is no Question but the Magi∣strate may determine you, and you are to submit to those de∣terminations. And this shall suffice for this, and for the answer to the Question.

Thus you see we have finished three of those Queries we pro∣pounded. We come now to the fourth, viz.

Qu. 4. What are the Diagnosticks or marks whereby we may discover and discern of errour from truth, and truth from errour?

When false Coyn is abroad, if a man get a touch-stone, whereby he may be able to try it, and the skill in the use of it, to distinguish between counterfeit and true, he needs not fear being deceived.

I have told you there is a deal of false Coyn abroad, and if you would not be deceived, it was your speciall duty to try it: I have shewed you the Rule, and told you what is the touch-stone,

whereby you may try opinions. And now I am come to give you the marks whereby you may be able in the use of this to discover and distinguish between truth and errour. If a man have the touch-stone, yet if he want wisdome to distinguish, he may be deceived for all this: So, though you have the Word of God, which is the touch-stone to try opinions, yet if you want wisdom and skill to distinguish of touches, you may be mistaken for all this.

And there is need of a great deal of skill: an errour may give as fair a touch, and make a fairer lustre and glitter then truth. And therefore it shall be my work at this time, through Gods assistance, to lay down the marks, whereby in this touch and examination, you may be able to distinguish between errour and truth.

Now I must tell you before I enter on this work, that as there are many false stones, such as doe render errour truth, and truth errour: So there are many false marks, by which if we should be guided, we are sure to goe amisse. It shall be there∣fore my chief work in this Discourse, to reject the false, and to discover to you the true. And we will begin with the first of these, viz. the rejection of the false marks, which I will doe by propounding them in Questions, and then giving answers to them, and all this that they may have a fair tryall, before they be condemned.

Qu. 1. Whether antiquity, or the ancientness of an opinion be not a true Character of truth?

Answ. There is no Question to be made of this, but truth is ancient, and that which is ancientest is truth. Truth was before errour:* 1.153 that is truth which is first, and that is er∣rour which is last. And therefore you see it is Gods dire∣ction to us, Jer. 6.16. Thus saith the Lord, stand you in the waies and see, and aske for the old paths, where is the good way, and walk therein, and you shall finde rest for your souls.

But now in regard that Antiquity hath been the pretence for many errours, and that we may not mistake in it, there is a necessity of some distinction to be premised before we give the full answer.

* 1.1541. Then there is a two-fold Antiquity: a primary, and secondary Antiquity. Or things are said to be ancient, in respect of Gods prescription, or in respect of mens practice, in respect of Gods institution, and in respect of mens observation: or if you will, in respect of Gods command, and in respect of mens custome. And this will afford us this answer.

A. If antiquity be taken for Gods prescription, for Gods com∣mand and institution, then there is no Question, but it is a certain badge & character of truth. But if you take antiquity for what men have anciently practised or observed, for what hath been the custom of men, and not the command of God, then may it be an ancient, a gray-headed errour. That is not truly ancient, which men have practised; but that is true antiquity, which God hath prescribed. Antiquity of things is not to be taken from the customs and observations of men; but from the com∣mands and institutions of God.* 1.155 Truth is not to be measured by time, but by revelation; not by practice, but by prescription; not by custom, but by command.

It was the errour of the Jews, that they would follow the custom, but they would reject the command. You may see it in Jer. 44.17, 18, 19. We will bake cakes, and burn incense to the Queen of heaven, as our Princes, and Fathers have done before us: and they have an argument for this custom too; for then it was better with us then now, then we had plenty of victuals, and were well and saw no evil, but since we left off to doe this, we have wanted all things, we have been consumed by the sword and by the famine. Just the same argument that men have for their customs now.

So the woman of Samaria, she pleaded custom too against Christ, Joh. 4.20. Our Fathers worshipped in this mountain, and you say, that in Jerusalem men ought to worship: Here she pleads a custom, and one more ancient then the other, on∣ly it wanted prescription, which the other had. Ancient custom without prescription will not hold.

The Pharisees they dealt the same way with Christ, &c. and Christ with them, as you see at large, Matth. 5. It is well spo∣ken of Cyprian,a 1.156 We are not to consider what others have done before us, but what Christ who is before all hath done and commanded. Custom without truth is but old errour.b 1.157 We are not to follow the custom of men, but the truth of God: if men plead custome without prescription, Antiquity without command, we may say with Ignatius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Christus nobis antiquitas, Christ is our Antiquity. He saith of himself, that he is the way, the truth and the life, the truth, not the custom.c 1.158 It is that which learned Jewel urgeth against the Papists from that place, Eccles. 7.10. Say not thou, What is the cause that the former daies are better then these? for thou dost not enquire wisely concerning this.

2. Qu. Whether the newness of an opinion be not a sufficient mark to discover it an errour?

For the answer of this I must also premise some distin∣ctions.

1. Things may be said to be new, in respect of Gods prescri∣ption, or in respect of mans invention.

2. Things may be said to be new, in respect of institution, or in respect of restitution.

The Commandment of love it was called a new Command∣ment, as Christ saith, Joh. 13.34. A new Commandment I give unto you, that you love one another. This was not new, in respect of its institution, but in respect of its restitution,* 1.159 not because it was new, but because it was renewed. Many things are called new, which yet are not so, in respect of institution, but in respect of restitution.

3. Things may be said to be new, in respect of Creation, or apparition: the moon is new, not in respect of Creation, but

in respect of apparition. Many things which appear to us to be new, which are not new indeed.

4. And this brings in a fourth distinction: things may be said to be new, in respect of being: as a childe is said to be new-born, because it never had a being in the world before: or a thing may be said to be new, in respect of observation: a thing may be said to be in being before, which yet was not observed, nor taken notice of before.

There are many things, which are not new in themselves, which yet may be new to us: many things which are not new, in respect of being, which yet are new, in respect of obser∣vation.

Having premised this, we will come to answer the Question: Whether the newness of an opinion, &c.

And I will answer this Question in these two Conclusions.

Conclus. 1. The newnesse of opinion is enough to discover it an errour; if it be new in respect of institution, not if it be new in respect of restitution. Institution of truth is only Gods work: none is able to institute doctrine or worship, but only God. If there be no Word of God to clear it, no Scripture to countenance an opinion; it is to be rejected as a Chimaera, a fan∣cy of man.

But now an opinion may be new, in respect of restitution, and yet be a truth, when the worship of God comes to be re∣stored, when doctrine comes to be cleared and setled; this is not any new institution of doctrine or worship, but the resti∣tution of it, it is not worship instituted, but worship restored. It is that worship which God hath prescribed in his Word al∣ready, only now freed and cleared from the corruptions and pollutions of it.

Truth may be old in respect of institution and prescription, though new in respect of the restitution and restoring of it; as it was in Hezekiah's time: and it was the work of Christ, in Matth. 5.

Conclus. 2. The newness of an opinion is enough to discover it an errour; if it be new in respect of being, but not if it be new in respect of observation. Indeed those opinions, which are new in respect of being, that have no foundation in the

Word, no being in the Scripture, they may be rejected as er∣rours; but not such as are new in respect of observation: there may be many precious truths, which are new to us, which yet are not new in themselves: they are new in respect of our ob∣servation, we never took notice of them before, they were hid from our eyes, yet they are not new in respect of their being.

Augustins doctrine of conversion, that it is of grace, and not of free-will, was new in it's time, though now generally re∣ceived; and then it was not new in respect of being, the Scri∣ptures are full for it; but new in respect of observation, men had not observed, they had not taken notice of it before.

Luthers doctrine of justification, that it is of grace and not of works, was new also in it's time, and he had a world to op∣pose him, and crie it down for novelty; but this was not new in it's being, what doctrine have we more clear in the Word? But it was new in respect of observation.

Calvins doctrine of predestination, that it is of grace, and not of faith and works fore-seen; this was new in it's time, though a clear and ancient truth. It was not new in respect of it's being, it is clearly revealed in the Word, but new in respect of observation; it was clouded with errours, that men could not discern and take notice of it before.

This is certain, that towards the end of the world, as there will be the broachings of many errours, so there shall be the discovery of many glorious truths, as I have fully cleared to you. I speak not this to countenance any errour, that our times or after times shall set on foot: but to take off prejudice that lies upon any doctrine or truth, either newly, or more clearly and fully discovered, that they reject it not for the newnesse of it.

I have observed it in all ages,* 1.160 that as the name of Antiquity hath been the pretence for many errours: so novelty hath been the plea which men have used in all ages against the truths dis∣covered in their generations.

Since God hath broken the Antichristian yoak, which lay upon all the world, there is scarce any generation which he hath not honoured with some new or fuller discoveries of truth.

* 1.161Antichrist had corrupted all, both worship and doctrine, and there must be a time of clearing that which he hath corrupted: and when that is done, he shall fall, for he shall be consumed with the breath of Chirsts mouth: and God doth honour every age with something, he reforms us by parcels: and this hath been the prejudice against truth in all generations, the novelty of it: this hath been the plea, that corrupt hearts have had against the truths of their generation, they are new things, when indeed they are not new, in respect of their being, but in respect of their observation.

Nay, and from the beginning it hath been the same pretence, that careless and Atheisticall hearts have had against the truths of God. You see in Christs time, and in the Apostles time, when they revealed the will of God, they judged all to be new, What new doctrin is this that we hear? they said so of Christs, Mark 1.27. and the like of the Apostles, Act. 17.19. Let us hear what new doctrine is this you teach. And in after ages there was the same spirit in men, they adhered to their old customs and their ancient waies, and rejected what ever was contrary to them, as new. It was Augustins complaint,a 1.162

This is the devils cu∣stom, to commend errour to us for truth, under the notion of Antiquity. Custom without verity, is the antiquity of errour. Again,b 1.163 if you doe oppose custom to truth, consider what Christ saith, I am the way, the truth and the life.c 1.164 He doth not say, I am custom, but, I am truth.

And besides him, others have had the same spirits to conflict withall. Cyprian tells those of his time. Every custom, al∣though old and common, yet is inferiour to truth, and that custom which is contrary to truth, is to be abolished.

Another hath these words,d 1.165

The authority of Religion is not to be reckoned by time, but by revelation; nor art thou to take notice what day this worship began, but what this wor∣ship is [which began at that time] that which is truth is not late. The same Authour dealing with those which did plead Antiquity against truth, he saith, That which we say is new, and that which you doe is old; but what doth this help you or weaken us? The authority of truth is not to be mea∣sured by time, but by revelation.

And Tertullian dealing with the same spirits in his genera∣tion saith,f 1.166

Novelty doth not confute an errour, but the truth: what ever is contrary to truth, doth savour of heresie, even though it be the most ancient custom.

And Bernard tels us of the wicked tongues of men,g 1.167 who when they are not able to cloud or darken the evident light, they cavil at it for a novelty. But in vain doe those alledge custom, who are convinc••d with reason; reason is to be preferred be∣fore custom, much more is truth and the authority of God.

I name these for this end, to shew you that it hath been the spirit of corrupt m••n in all ages, to reject those things, which are contrary to their erroneous customs, for novelties and new things.

And it is the same spirit, which acts in men to this day, they will rather adhere to an old errour, then embrace a new truth. I say, such a truth as is not new in respect of it's being, but on∣ly in respect of our observing. I might instance in many things: what if I should single out this one only, viz. our Lyturgie? It may be you will say this was composed by learn'd and holy men, such as were Reformers in their time; it was so: but there was never any Reformation, since defection to Antichristia∣nisme, but in time that Reformation hath been discovered to stand in need of further Reformation, we know but in part, and God doth reveal his will gradually, not all at once. The Church grows to perfection, not all at once, but by degrees, and it may be they went as farre then, as the times would suf∣fer, there is something implied to that purpose in the front of it: they had a contrary stream to conflict withall, being new∣ly come out of Poperie. And I know not whether is the grea∣ter wonder of these two, that they went so farre then at the first jump out of Popery, when so many to oppose them; or that we never went farther since, after so many years preach∣ing of the Gospel to us.

Certainly they were holy men, precious men in their Gene∣ration, but yet not perfect men: thou rejects their holiness, and closest with their imperfections: thou adherest to their imper∣fections, and makes use of their holiness, for no other end, but to retain their imperfections, such, which if they lived in our daies themselves would disclaim.

They were holy men; and I may say of thee as Augustine did to the Donatists, who alleadged Cyprian to patronize them in their errour,i 1.168 That which was a spot in Cyprian is Tartarian darkness and smoak in you. Or as another answer∣ed the Armenians, who said, they held the same things with the Fathers,k 1.169 That which was but an errour in the Fathers, is a heresie in the Armenians. Or as another speaking of the A∣frican Fathers,l 1.170 The African Fathers were deceived out of ignorance, but you sinne out of malice; theirs was the imp••r∣fection of their knowledge; but yours is the perverseness of your wils. Or I may say as another. If any of our Predeces∣sours failed out of ignorance or imperfection of knowledge, God will pardon that, but we that are warned and taught, we may suspect that indulgence for us.

It is that which Jewel hath out of Hillar: against the wil∣full in his time.m 1.171 Men may be saved though they hold many errours of ignorance, but all waies of life are shut up to thee, who denies that which thou cannot be ignorant of, unless you will wilfully shut your eyes.

Chrysostom hath a good expression for it,n 1.172 Those are the bold∣est sinners, who will sin in the times of light: the Laws doe ever punish those theeves worst that steal in the day, and of all sinners, those shall have most stripes, that sin in the light, and oppose the light.

Certainly those of our Predecessours that have gone before us, were learned and holy men in their generation, yet as the A∣postle saith of himself, I may say of any age in the world, we know but in part. And what Solomon saith of persons, I may say of things, Prov. 4.18. The path of the just is as the shining light, that shineth more and more unto the perfect day. There is no age is so excellent, but after ages have excelled them.o 1.173 We are not to think, saith one, so lightly of modern and late Writers, as if they were not (in some things) to be prefer∣red before the Fathers; nor to think so highly of the Fathers, as

if they were not short of them that come after them. They were all famous in their generations,* 1.174 I love not to make com∣parisons. But yet Wickliffe, Hus, Jerome of Prage, Whita∣ker, &c. come not short of any. I have read an observation of one, that Justin Martyr (who lived in the second Century) had more errours in one Tome, then Augustine (who lived in the fourth Century) had in ten. And there seems to be much in the Word to countenance fuller discoveries, and clear∣er revelations of truths, to after, then former ages. Some Di∣vines have gathered it from the Girdle, which under the Law was about their loyns, now it is about the paps, by which they thinke to be shadowed out the greater perfection of the after a∣ges of the Church, then the former. Some think it to be sha∣dowed forth in* 1.175 Revel. 14.2. where they say, the doctrine of the fathers for the indistinct sound is compared to the noise of many waters, which doth strike the ear with an unprofitable sound: But the doctrine of the later Writers, Revel. 14.2, 3. to the voice of harps, and the harps of God, that is, the most ex∣cellent, Rev. 15.2, 3.

Some again would have it shadowed out by the sea of glasse like crystall, Revel. 4 6. Revel. 15.2. under which, say they, is shadowed the clearnesse of the worship of God from humane corruptions, which shall be in the latter daies, for the times wherein the Fathers lived, which were in the third and fourth Century chiefly. The sea was not then of glasse, but it was terrene and bloudy, as it is set forth in Revel. 8.8. and that by reason of the mountain cast into the sea, which was the mountain of Episcopacie and Patriark-ship. Much more might be said of it: but I shall referre my Reader to the Authours in the mar∣gin. And thus much shall serve for the first Question, and al∣so for the second.

My admonition to you is this, that when you plead antiqui∣tie, or ancientnesse of custom, take heed of taking mens customs for Gods commands, or adhering to mens practices, without the prescriptions of God. That is not truly ancient which men have long practised, but that is true antiquity which God hath prescribed: if custom (though it be never so ancient)

be without prescription from God, it is but old errour, and to be abolished.

And for the second, viz. the Novelty of doctrin, my admoni∣tion is, that you would distinguish between those things which are new in respect of being, and such things as are new in respect of observation: things may be new to you, and yet not new in themselves.

Take heed of rejecting any doctrine meerly under the notion of new: you may so reject truth as well as errour. It may be the doctrine is not new in it self, though new to you. Against this rock many have split themselves, wilfully shutting their eyes against the discoveries of their times, under the pretence of novelty. The most precious truths that are have been in their generations looked upon as new: there is nothing which you hold different from Poperie; but in their generation, when first they were revealed and manifested, they have been looked upon and rejected for novelties.

If your spirits had lived in the times of Luther and Calvin, they would have rejected all those things which they discover∣ed, under the same notion which you reject truth in these daies: though indeed there was nothing which they held was new, in respect of being, but only new, in respect of observation: nay there was nothing in which Luther dissented from Popery, but it was condemned in all Councels which were before that Anti∣christian Councel or conventicle of Trent, when surely God seal∣ed to the bill of divorce against them.

But I have done with the first and second Question: there are many more which we shall now speak unto in their order. The third is this.

Qu. Whether it be not a sufficient character to evidence an opinion to be erroneous, the wickednes of them that maintain it?

Answ. It is with most men, that they take up their judgement of an opinion, not from the precepts of God, but from the pra∣ctices of those men, who are the Authours and receivers, the maintainers and entertainers of it; if they see a man to walk holily and unblameably in his life and conversation (though this a man may doe, and yet not be holy in heart and affecti∣on) they presently conclude that all that comes from such men is

truth, and hereupon are ready to swallow and entertain as truth, without any further debate, what ever comes from them. On the contrary, if they see mens practices are irregular, they pre∣sently conclude their judgement is irregular too, and that is a false light, which carries a man into by-paths; certainly, say they, true light would direct and steer men into paths of holi∣nesse. This is still concluded on; That men of a bad life, are certainly men of as ill a belief, and sin in practice is a sure note of errour in judgement. And there is great reason for such thoughts, because if the things received were truth, they would have a great influence into mens lives, they would have a great command over mens practices and waies.

And if the light within them were not directive, certainly it would be afflictive, if it did not guide them, it would scourge them, and they could not be able to live in sinfull pra∣ctices, against such eminent convictions of light to the contra∣ry; and therefore they conclude, such as is the practice, such is the principle, and that sinfull life is accompanied with as bad doctrine; where men doe walk in darknesse, and doe works of darknesse, surely they are in darknesse, there is no light in them. It was the Fathers argument of Nero, who was a wicked man, a monster of men, Certainly that is the truth, which Nero persecutes. And so doe we conclude, certainly that is errour which these men countenance, and truth which they op∣pose: those are errours in judgement, which are accompa∣nied with such sins in life, and that judgement cannot but be er∣roneous, where the life is so enormious.

Thus it is with most men, they take up the judgement of things, by mans practices, not by Gods precepts, by mens walking, not by Gods rules: and indeed the lives and practi∣ces of men are great obstacles and stumbling blocks to the en∣tertainment of truth, if bad, and as great advantages to errour, if unblameable. And to speak truth, these are probable grounds of truth and errour, but they are not infallible eviden∣ces. I say they are probable grounds.

The end of all truth is to reform our lives, to transform our hearts. And the power of truth doth enable men to live ho∣lily. It doth not only teach us to doe so, Tit. 2.11, 12. The

grace of God hath appeared, teaching us to deny ungodlinesse and worldly lusts—But it doth inable us to doe so, it is called a sanctifying truth, Joh. 17.17. Sanctifie them with thy truth. So that certainly it is a probable signe, where men are sinfull in their lives, they are erroneous in their judge∣ments too.

But yet it is not an infallible evidence. It's possible to be er∣roneous in judgement, and yet unblameable in conversation. The Pharisees they were unblameable in their conversation, who could charge them? you may reade how he vaunts him∣self over the poor Publican, Luk. 18.11. But yet you know he was erroneous in his judgement. The like I may say of Arius, of Arminius, they were said to be men unblameable in their lives, but yet fearfull erroneous in their judgements, one de∣nying the deity of Christ, and the other denying the grace of Christ; under the pretence of extending it to all, they over∣throw the nature of it, and give it to none.

And are not many of the Papists also strict and unblameable in their lives, as who more strict then they, who look for ju∣stification and salvation by what they doe? you shall have more charitable works from those who look to purchase heaven by them, or those who thinke by them to perswade with God, and to procure Gods favour to them (I speak it not without sor∣row) then from those who yet have the affection of charity, and only look for, and are assured of their salvation by Christ a∣lone. Men doe not work so freely from ingagement, as to ingage, not from sense of mercy and thankefulnesse for it, as to procure mercy and ingage God to them: but this by the way. Now to return; I say, some of the most devout of the Papists are strict and unblameable in their lives, yet are they erroneous in their judge∣ments: so that you see it is possible to be erroneous in judge∣ment, and yet unblameable in life and conversation with men.

And again, I say, it is possible to be right in judgement, and yet naught in life: all convinced men are not converted men: all that are sound in judgement in the main things are not holy of life: their passions and corrupt and sinfull affections, blinde their judgements in this or that particular act, or may over∣power

their judgements, and sway and carry them in those waies which their own light and conscience condemns them in.

And these are those which we call, sinners against conscience, against light: of which sort are most of they who live in the Church of God. They are men self-condemned, their consci∣ences and light within them, tels them they doe wickedly and sinfully, but yet their passions and corrupt affections carry them on violently in those waies of sin. But now such men are right in judgement, only by the power of argument, the evidence of reason, not by the demonstration of the spirit; that light they have of truth, it is but a common, not a saving, not a sanctifying light; it is but a generall, not a spirituall, power∣full, transforming and changing light.

The Toad, though the whole body be poyson, yet they say it hath a pearl in its head: it serves thus farre for our turn, it is one of the best pearls ever was found in it, though men may have poysonous hearts, and are of corrupt lives, yet may they be for a time right in judgement in main things. I say, 1. For a time. And, 2. In main things, with those two restrictions it may hold.

1. For a time, for it will not be long, either the light will overcome sin in life, or the sinfull life will darken and obscure the light. God saith so, 2 Thess. 2.10, 11. They who receive the truth, and not with love of it, they shall be given up to strong delusions to believe lies, &c. And because we know not when God may leave such men, and give them up to blinde∣nesse of minde, to strong delusions, and to their hearts lusts; therefore is it not safe, to receive knowledge, or rather do∣ctrine from their lips.

2. The second restriction is in main things, for a time they may be right in their judgements in main things, that is, in ge∣nerall and common things, which are of universall reception, and have universall consent, of which things either by educa∣tion, or by industry, and art, and diligence they have gotten, and acquired the light and knowledge of. God reveals no secrets to them, those he reserves to impart to his friends; he tels us, The secrets of the Lord are with them that fear him, Psal. 25.14. And Christ tels his Disciples, Henceforth I call you

not servants, but friends. And upon this ground, Because what ever I have heard of the Father, I have made known to you, Joh. 15.15.* 1.176 Others have the History of truth, the histo∣ricall knowledge of things, but the godly have the mysterie, the mysticall conceptions of them, To you it is given to know the mysteries of the kingdom of God. Others have the bark and outward rine of truth,* 1.177 but the Saints have the marrow and spirit of it, We have the minde of Christ, 1 Cor. 2. ult. Un∣regenerate men may have the out-side, but there are secrets in truth, in every truth, which they know not. The Apostle speaks plain, The carnall man is not able to understand the things of the Spirit of God: and upon this ground, because they are spiritually discerned, 1 Cor. 2.14.* 1.178 he may discern of them as a man, but not as a Christian; he may discern of them rationally, but not spiritually. As there is need of a naturall eye and light, to see naturall things, and of a rationall under∣standing to conceive of rationall things: So there is need of a spirituall eye and light, to discern of spirituall things, there is as much disproportion between spirituall and rationall things, and a spirituall and rationall eye; as there is between an animal or sensitive eye, and a rationall eye, the rationall perception of things is not so farre above sensitive, as the spirituall is above the rationall perception of things.

I say, man is not so much above a beast, as a Christian above a man: there is something of animality of the beast in man, but there is nothing of a Christian, faith and spirituall under∣standing of things in him: faith is as much above reason, as rea∣son is above meer sense.

Which might have been a 3^d restriction, that unrenewed men or men of corrupt life, they may be of right judgement for a time, in many things, but as men, not as Christians, by the light of reason, not the demonstration of the spirit.

And therefore you see, though it be a probable signe of er∣rour, when the entertainers of it are men of loose and corrupt lives, yet it is not an infallible evidence, for even such men may for a time be right in judgement in main things. The Raven might bring good meat to Elijah, though she her self was an unclean bird, the bird was unclean, but the meat it brought

was good; indeed it was but once, we never read of a second time, that either the Raven brought it, or Elijah received it, and it was, when he was in the wildernesse too; when we are in the wildernesse and straits, we may receive bread from a Raven: God may make use of a Raven to bring bread, but we are to expect and receive our daily bread from better hands.

Indeed it's true,* 1.179 we are not to look so much upon him that brings it, as the meat that is brought; we are not so much to look upon persons, as doctrines; we should rather judge of truth and errour by Rule and Scriptures, then by life and pra∣ctice, thither God sends us, Isai. 8.20. To the law, and to the testimonies, if they speak not according to this truth, it is be∣cause the light is not in them. Men of corrupt life may deli∣ver to you many excellent truths, either out of evidence of reason, convictions of conscience, or for mercinary ends, or for applause and ostentation; the Apostle told us of some that preached Christ out of envie, Phil. 1.15.* 1.180 Certainly there is an errour of both hands, we may have mens persons in too much admiration, as the Apostle speaks, Jude vers. 16.* 1.181 You esteem too much of men, when you will drinke in and receive an opini∣on, because such bring it, and you esteem too little of God and truth, when you reject the minde of God, because such reveal it: it was the speech of Christ concerning the Pharisees, Mat. 23.2, 3.* 1.182 They sit in Moses chair, all therefore whatsoever they bid you observe, that observe and doe, but doe not after their works. That which Christ spake concerning the Phari∣sees, I conceive to be restrained to those times, and to that sub∣ject of the Law.

1. It was to be restrained to that subject of the Law: they were the Interpreters and preachers of the Law, & Christ would have the people hear thē of it: certainly he would not have them hear them upon other subjects: if they had preached that Jesus was not the Christ, that he was not the Messiah, they were to expect a Messiah to come in visible royalty and glory to deliver them from their enemies, as they understood that, 110. Psalm and other places; but as for Christ, they knew, who he was, Is not Joseph his father, and Mary his mother? say they:* 1.183 and is not he the Carpenter? No question this was the doctrine they

preached; and therefore Christ restrain'd them to the subject; hear them while they preach the Law.

2. Yea and it was to be restrained to the time too, as yet the Mosaicall Law was not repealed, those rites and Ceremo∣nies were not yet abrogated, and therefore as yet they might hear them, and walk in the practice of those things, but after∣wards it would not be suffered, they who preached this do∣ctrine were called false teachers, and the Apostle cals such de∣ceivers, seducers, false teachers, who preached observance of those things, and told the people they were bound to be cir∣cumcised and to keep the whole Law of Moses.

This is certain,* 1.184 truth by whomsoever spoken, is of the holy Ghost. We believe truth though the devil speak it, but we doe not believe it, because he speaks it, nor doe we goe to him for the Revelation of it.

It was a truth which he said, I know thee who thou art, thou art Christ the Sonne of God: but we doe not believe it, because he said it, but because God revealed it: nor yet do we doubt of it, because he published it, who yet is a lyar, and might perhaps speak this truth, that we might the rather suspect it, because a lyar said it; but though he spake it, yet we doe not doubt it, because God hath revealed it. So corrupt men [may] speak the truth, I doe not say they ought to be speakers of the truth: men of sinfull lives and practices are not to be in that office, as dispencers of the Word and Sacra∣ments; but take it, as I mean it [may] for ability in office, nor for right to office; I say, corrupt men may speak the truth, but we doe not believe it, because they say it, but because God reveals it: nor doe we doubt of it, because they publish it, see∣ing God hath declared it. Indeed I would not goe to a lyar to know the truth; nor should I reject truth, though it come from a lyar: So I doe not goe to men of sinfull lives to know the minde of God; nor doe I reject the minde of God, because such reveal it. I look not to hear all truth from them, The secrets of the Lord are alone with them who fear him: nor shall I hear of many, sincerely made known: and those which are revealed, I take them, not as theirs, but Gods, and close with them, not because they reveal them, but because God hath reveal∣ed them.

I doubt not but men of corrupt hearts and lives may publish many truths, though they know few as they ought; the truths they publish are generall, God doth impart no secrets to them, they know nothing of the workings of God; and the grounds of publishing them, they are for pride and ostentation; the end, that by this work they might have their gain: they walk in this way, as you doe in your trade, with mercenary spirits, not with holy and spirituall hearts.

And this I thought necessary to premise, and now we come to the answer of the Question, viz. Whether the loosnesse and wickednesse of the maintainers of an opinion, be not a suffi∣cient discovery, that the opinion maintained is an errour?

And I answer, though often times it is a probable ground, yet it is not alwaies an infallible evidence.

To the infallible judgement of an errour by the lives and conversations of those that maintain it, we are to observe ••••ese rules.

Rule. 1. See what agreement there is between his judgment [Rule 1] and his practice, between his opinion and his walking; it may be there is a contradiction between his life and his judgement, his judgement speaks one thing, and his life another; now, if so, you are not able to evidence his opinion to be an errour, though his life be wicked. But if on the contrary you see an agreement between his practice and principles, between his life and opinion, between his judgement and conversation, then may we conclude it to be an errour; that is certainly an errour, that agrees with loose and sinfull walking.

Rule 2. If you would judge of mens doctrino by their sin∣full [Rule 2] practice: see what influence his opinion hath to such pra∣ctices, if his opinion doth necessarily, or by way of conse∣quence lead to sinfulnesse of life: it is certainly an erroneous opinion: for example, to take men off the performance of duty, to cry down the Law as a rule of obedience, it is an opinion that doth necessarily lead to libertinisme and sinfulnesse of life: men that will be tyed to no Rule, will ere long be under no command; men that neglect the practice of holinesse, will quickly fall into the practice of sin; they who will not doe what they should doe, will quickly doe that which they should not doe.

[Rule 3] Rule 3. If you would judge of mens doctrines by their pra∣ctices, then see whether this be a personall failing of one in the way, or an universall aberration of all in the way. It is possi∣ble for men to fail and erre in a way of truth. David was in a way of truth, and yet had he many grosse failings. It was the usuall argument that wicked men have had against the waies of God: they have taken occasion by the sins of profession, to fall upon profession it self: the Apostle complains, that men who lived scandalously were enemies to the crosse of Christ, and caused the waies of God to be blasphemed. Indeed many men have fallen, and fallen foully, but yet their way hath not countenanced, but condemned them for it: their judgement had no influence into their sinfull practice: the doctrine is pure, and holy, and good, and could have no influence into a sinfull life.

Nor hath their failings been universall, but personall: though some have fallen in the way, yet God hath preserved others holy, and made many of them who have fallen, the better for their sins: you are not to be led by practice, but by precept; not example, but rule. It is possible for some persons that hold such an opinion or doctrine, to fail in it; but when the cor∣ruption cleaves to all that walk in the way, it is a dangerous Symptoms of the way to be erroneous.

[Rule 4] Rule 4. If you would judge of an opinion by practice of men, or of a doctrine, to be erroneous, by the loosnesse of the maintainers: then see whether that loosnesse doe arise from the errour of their judgement, or from the corruption of their affections: see whether it doe arise from his opinion, or from his corruptions; whether from the unsoundnesse of his head, or the unsoundnes of his heart.

There are many errours in life, which yet have not their rise from errour in understanding, but from corruption in the affection: it may be the light within them doth judge and condemn such waies, and them for them; but yet they are o∣ver-powred by the violence and impetuousnesse of their lusts and corruptions, which carries them head-long against all the checks of conscience, and gain-saying of their under∣standing.

To conclude then this Question, the wickednesse and loos∣nesse of those who are the maintainers of an opinion, is enough to evidence an opinion to be erroneous.

1. If there be an agreement between his judgement and pra∣ctice, between his opinion and walking, but not if one contra∣dict the other.

2. If his opinion have an influence into such evil practices, or by way of necessary consequence carries on to such waies.

3. If those practices be universall of all that walk in it, not if personall and particular.

4. If his sinfull life be the issue of, and flow from his corrupt judgement, not if it arise from a corrupt heart.

And in these cases it will be easie to judge that the doctrine is erroneous. And this shall satisfie for answer to this Question; we come to the next Question.

Qu. 4. Whether the strictnesse and holinesse of those, who are the maintainers and entertainers, the publishers and receivers of an opinion, be not enough to discover the opinion or doctrine to be a truth?

Before I come to the Answer, I must tell you that this hath been the great Episcopall argument for their Diana.a 1.185

I can ne∣ver believe, saith one, that Ambrose, and Augustine, and the rest of the holy Fathers would have taken upon them the office of a Bishop, if it had not been lawfull.b 1.186 Farre be it from me, saith another, to thinke that the ancient forme of the Church, and so many godly and renowned men Bishops, should be thought tyrannicall, or that such holy and learned men should be in such an errour.

And it is that is pleaded in many things that now wax old, and are wearing away, the holinesse of those who have been the Reformers and Institutours of such things. And certainly, it is a great advantage to an errour, and prejudice to a truth, the holinesse and loosnesse of those who are the maintainers and entertainers of it. It is that which the Heathens alleadged a∣gainst Christianity in the first times of the Gospel, the sins of those who had received and made profession of it, which the Apostle doth so often charge upon them, that they caused the

crosse of Christ, and the Gospel of Christ to be blasphemed by their unworthy walking.

And it is that which the Turks doe say against the Christi∣ans at this day.* 1.187 Behold the servants of the crucified God, certainly if their way were truth, their lives would not be so sinfull. Insomuch that we may well say, it is a great prejudice to the truth of God, the disorderly walking of them that are the professours of it: and it is a great advantage to an errour in the mindes of men, the sanctity and holinesse of those who walk in it: men are more led by practice then by rule, by ex∣ample, then by argument, by the eye, then by the Word, and this is their argument: See their lives, and by that you may judge of their opinions.—

But we will come to the answer of the Question; Whether the holinesse of those who are the publishers and receivers of an opinion be not a sufficient discovery that the opinion is a truth.

Before I answer, give me leave in a word to distinguish of errour, of truth and of holiness.

1. There are fundamentall truths and building truths: and so there is fundamentall and damning errours, and dangerous and defiling errours: all errours are not damning, but all are dangerous and defiling.

2. There is an appearing holinesse, and a reall holinesse: and so there is a religious strictnesse, and a superstitious strictnesse; one commanded of God, the other taken up of man.

Now having laid down these two distinctions, we will come to the answer: and I will answer the Question in four Conclusions.

[Concl. 1] Conclus. 1. The appearing holinesse of those who hold an o∣pinion, is not enough to demonstrate it a truth. A man may be in a dangerous (I had like to have said, damning) errour, and yet to the view of men appearingly holy. Many men have put on a form of godlinesse, and shew of holinesse, till they have gotten strength and power enough to back them in their opini∣ons, and then they have discovered the venome of their spirits, and let loose their spirits to those corrupt waies, which their er∣roneous understandings did lead them to.

Arius, as they write on him, who yet held that damna∣ble opinion against the Deity of Christ, that Christ was not God, he was a man in all appearance humble and holy; inso∣much that his holinesse drew many after him; and those who received the opinion, they were many of them of unblameable life and conversation: but yet when they had gotten power on their side, they acted their venome. The like I might say of Nestorius, Maniche, &c. And Arminius of late, who in his time discovered much appearing holinesse and humility, yet held dangerous errou••s.

It is the subtilty of Satan, and the policy of the first promo∣ters of opinions, to difference themselves as much from others in life and conversation, as they doe in judg••m••nt and opinion, that so their errours might get more ground, and finde better entertainment with others: As the Pharisees made long pray∣ers, but it was to prey upon and devour widows houses they made the practice of holinesse, but the cloak of their hypocri∣sie, and the stalking horse to compasse their own ends.

So many doe walk in the waies of strictnesse, but to set off their own wicked errours, and advantage their opinions, they know that an ill life will be disadvantagious to the receiving of their opinions; and therefore put on a form of godlinesse, but deny the power of it, that they might the better advantage the reception of their errours.

But though some, I say, doe walk in a way of holines, to set off those things, which they know to be errours, they put on a sheeps garment to deceive; yet others though they be in an er∣rour may apprehend it for a truth, and with honest affections may walk holily to adorn their profession, and make their do∣ctrine more receptible in the hearts of others.

So that I say, first the appearing holinesse and strictnesse of the maintainers and entertainers of an opinion, is not enough to discover it a truth. It is certain, a man may be strict in an errour, and yet a libertine in a truth: though no truth doth make men libertines, or countenance them in it, yet some er∣rours may make men strict, strict I say, not a religious strict∣nesse, but a superstitious strictnesse; strict, not in observing the precepts of God, but the traditions and prescriptions of

men, as the Pharisees were, and many of the poor deluded Papists are.

And therefore no appearing strictnesse or holinesse can evi∣dence an opinion to be truth: I say [appearing] for you can goe no further, you cannot difference between false and true, between appearing and approved holinesse; you know what Christ saith of them, who justified themselves before men, that is, that walked unblameable before men, That which is highly esteemed amongst men, is an abomination in the sight of God, Luk. 16.15.* 1.188

[Concl. 2] Conclus. 2. That a reall and approved holinesse is a sure note, that the errour which they hold is not a damning, destroying errour.

I say, though the holines of those men that maintain an opi∣nion, be not a sure note that the opinion they maintain is a truth, yet it is a certain evidence that it is not an undoing and destructive errour. Christ saith, That the elect shall not be de∣ceived. Mat. 24.24.* 1.189 that is, though they may be carried aside with some sinfull, yet they shall not be drawn away with un∣doing errours. And we have all the harmony of Scripture for that; he tels us, That they who doe his will, shall know his do∣ctrine,* 1.190 that we shall all be taught of God, that we shall hear his voice, and shall not follow the voice of strangers, and that we have received an anointing of the holy One, wherby we know all things. Al which places are to be understood of necessary truths, not accessory; of truths that are essentiall and fundamentall, not circumstantiall: and it proves fully to us, that God will never give up his holy ones to undoing errours. That's the second answer; that holinesse is a sure note, that the opinions which they hold (though an errour) yet it is not a damning and de∣stroying errour.

[Concl. 3] Conclus. 3. Reall holinesse in the maintainers and entertain∣ers of an opinion; it is a probable signe that the opinion is truth.

Indeed God doth not honour wicked men, or men of cor∣rupt 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 hid∣den

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.* 1.191 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,* 1.192 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 publi∣shers and receivers of an opinion is a probable signe that the opi∣nion 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 a∣ny, 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 con∣trary 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 evi∣dence.

1. The best men are but men, and therefore not infallible,

not unerring: what Whitaker said of the ancient Bishops,a 1.193 so I may say of all, even the best of men they have their failings, they have need of some grains of allowance. Another speak∣ing of the Fathers, saith,b 1.194 They were holy men, but yet were but men, and had humane affections and humane frailties. Origen, Tertullian, Cyprian, they were holy men,c 1.195 but they fell into many errours,d 1.196 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 cor∣ruptions, 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 admi∣ration: 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 un∣derstanding, and gain the understanding, not by demonstra∣tion, 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 af∣fections, and the affections with the understanding in the fin∣ding 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:* 1.197 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 maintain∣ed 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.* 1.198 And there are some places of Scripture which seem to favour it, that the want of learning is a great cause that men run into many errours, as you see, 2 Pet. 3 16. where the Apostle speaking of Pauls Epistles, he tels us, That there are some things hard to be understood, which they that are unlearned and unstable, doe wrest, as they doe also other Scriptures, unto their own destruction. By which the Apostle seems to inferre, that the want of learning is the cause that many doe run into errour. And yet if this place be conferr'd with other places, it will appear not to make so much for that purpose: but on the contrary, those who have been judged to be unlearn'd, have been in the truth; and those who were the learned men of that age, were in the errour.

In the times of Christ and his Apostles, the Scribes and Pha∣risees, and the learned Doctours of the Law, they were in the errour, as you know; the Apostle asketh us in the 1 Cor. 1.20.* 1.199 Where is the wise? where is the Scribe? where is the disputer of this world? hath not God made foolish the wisdome of the world? So in the 1 Cor. 6.7, 8.* 1.200 We speak the wisdome of God in a mystery, which none of the Princes of this world knew, speaking of the great Doctours of the Jews, for had they known it, they would not have crucified the Lord of glory.

So that if you look into those times, the learned men were in an errour: and on the contrary, those who were judged un∣learned (though they were truly learned in the wisdom of God) they were in the truth, as you know.

And indeed in all ages of the Church, as it hath been a great advantage unto errour, the learning of those who have main∣tained it: so it hath been a great obstacle and prejudice to the truth, the unlearnednesse of the maintainers. You see in the times of the Gospel, it was that which they opposed against Christ, Which of the Doctours believe in him? And it was that which they had against the Apostles, it's said, Act. 4.13. when they saw the boldnesse of Peter and John, and perceived that they were unlearned, they marvelled.— Nay, they obje∣cted this against Christ himself, who was the wisdom of the Father, and whose humane nature was filled with all the wis∣dom of God, For in him dwelt all the fulnesse of knowledge; nay,* 1.201 all the treasures of wisdom and knowledge, as the Apostle, Col. 2.3.* 1.202 Yet they said of him, when they heard him to teach, Joh. 7.15.* 1.203 How knoweth this man letters, having never learn∣ed? They saw he was not brought up as others were in the Schools of the Prophets: it might be he worked at his fathers trade, till the time that he began his Ministery, which was not till he was baptized, about the 30^th year of his age; and they thought, seeing he was never taught by man, therefore he knew no letters; they were ignorant that he had an invisible Tutour, the Spirit of God, as the Prophet tels us, Isa. 61.1.* 1.204 Isa. 42.1, 2, 3.* 1.205 & Isa. 50.4.* 1.206 The Lord God hath given me the tongue of the learned, that I should know how to speak. But ignorant they were that he was the wisdom of God, and all the treasures of wisdom and knowledge were hid in him, they were in him, God hath filled the humane nature with all these trea∣sures, but they were hid in him, as the Apostle saith, they were vailed, and their eyes could not behold them, as you see by them in this place.

So that you see, as it hath been a great advantage to errour, so hath it been a great prejudice to truth, the learning, or want of learning in the maintainers of it. And I conceive the ground is this, because most men of the world, they are led by an im∣plicit

faith, and believe as others doe, and they are great ad∣mirers of learning, and therefore give up their faith to those whom they apprehend to be learned men, and walk by their light, submit to their knowledge, believe as they believe, and there they rest, without troubling of themselves any further.* 1.207 And one would think this a great deal of wisdom. As one said of great persons, so they say, and in naturall wisdom it seems safe* 1.208 to erre with such learned men; why, will men say, if they know not what is the truth, who should? How can such poor men as we be able to judge of things, so well as those, who are the Doctors and Rabbies of the Church?

And so I finde most men ready to resolve their faith into the opinion of others, and give up their judgements to those whom they doe apprehend to be learned; they thinke that such must needs be in the truth: but for others, they apprehend them weak and illiterate, and therefore doubtles they are in an errour.

Now to answer this Question, which is of some weight, that we may more distinctly proceed, and more clearly come to the resolution of it.

I will in the first place give you the divers acceptations of learning in Scripture, and tell you how it may be taken—

1. Sometimes I finde it taken in a good sense; sometimes in a bad. It is taken for truth, The knowledge of him who is truth it self, Ephes. 5.20.* 1.209 And once we read it is taken for er∣rour, or erroneous doctrine, Rev. 2.24.* 1.210 where S^t John speaks of the doctrine of Jezabel, who had taught that men might eat things sacrificed to Idols, and commit fornication without sin: as many as have not this doctrine, or this learning,* 1.211 as the words may be read, As many as have not this learning, that is, this errour, or as many as are not carried away with this erroneous doctrine, they are all the same. But

2. Sometimes we read that learning is taken

• ...Divinely.
• ...Humanely.

We begin with the first.

1. Sometime learning is taken humanely; and so some∣times

• ...Strictly.
• ...Largely.

1. Strictly: and that, 1. Either for the knowledge of

tongues, and so I conceive it is taken, 1 Cor. 14.16.* 1.212 where the Apostle speaking of the knowledge of tongues, which was a miraculous gift, and accompanied the first times of the Go∣spel, first given to the Apostles, that the Apostles might be a∣ble to speak to all men in their own languages, as you see in Act. 2. beg.* 1.213 yet continued for certain time in the Church, as you see it there, 1 Cor. 14. this the Apostle cals learning, and saith, when the Church is met together, and all speak with tongues, and there come in those that are unlearned, or unbe∣lievers, will they not say that you are madd? Where by un∣learned in that place, he means such as have not the knowledge of tongues, and therefore understood not what they spake; which I call humane knowledge, though at this time divinely given.

2. Sometimes learning is taken for the knowledge of Arts and Sciences, Act. 7.22.* 1.214 And Moses was learned in all the learning of the Egyptians, and was mighty in words and deeds: And in this sense it is probable they spake, when they said, the Disciples were unlearned, Act. 4.13.* 1.215 that is, they are not skild in the knowledge of the Arts and Sciences, nor were they brought up in the Schools of the Prophets, and so instru∣cted as they were.

2. Learning is taken largely, for the improvement in all kindes of humane learning, Ephes. 3.19.* 1.216 That you may know the love of Christ, WHICH PASSETH KNOW∣LEDGE, by knowledge there, is meant all humane know∣ledge, or the improvement of mans understanding in all kindes of humane learning. And so much for the first ac∣ceptation.

2. Sometimes learning is taken divinely; and that ei∣ther more

• Strictly. Or,
• Largely. Also

1. More strictly, for the knowledge of the doctrine of Christ, the mystery of the Gospel, Eph. 5.20.* 1.217 Ye have not so learned Christ.

2. More largely, for the sound understanding of all divine doctrine, 2 Tim. 3.14, 15.* 1.218 Continue in the things which thou hast learned, knowing of whom thou hast learned, and that

from a childe thou hast known the holy Scriptures, which are able to make thee wise to salvation. Thus it is said, Rom. 15.4.* 1.219 That all Scripture was given for our learning, that is, for our instruction and information in spirituall and divine things.

Now this knowledge in divine things, which is di••••••e learn∣ing, it may also be distinguished.

1. It is either infused and revealed. Or,

2. It is meerly acquisite. Or,

3. It is partly acquisite, and partly infused.

1. It is either infused, or immediately revealed, and so was the knowledge of the Apostles and Prophets, as the Apostle saith, Ephes. 3.2, 3, 4, 5.* 1.220 If you have heard of the dispensation of the grace of God, which is given to me to you wa••d, how that by revelation he made known unto me the mystery, which in other ages was not made known unto the sons of men, but is now revealed unto his holy Apostles and Prophets by the Spi∣rit. There the Apostle shews you plainly how they came to their knowledge.

2. There is knowledge meerly acquisite by humane industry, by education, by arts and diligence, by conversing with Scri∣pture, with the writings of learned and holy men, together with the common assistance of the Spirit of God, which is called generall and common illumination, whereby a man may get a great deal of knowledge in divine things, and be able to discourse, preach, to write, to dispute of them, and yet know nothing spiritually and savingly, as he ought to know. The heart is dark under all this light: it's but a dead knowledge, it doth but tell the way, it doth not inable to walk in it, it doth but keep down, it doth not mortifie and subdue sin, it is but a daring, it is no reforming light; and what he knows, he knows rather as a man, then as a Christian, rather rationally then spiritually: he knows things, but the godly know them by a∣nother light then he doth. The light in an unregenerate man, and one renewed, it doth not differ in degree only, but in kindes; they see things different, and have different sight of them; one sees them by the evidence of reason, the other by the demonstration of the Spirit: the one is but like the light

of the starrs, the other of the Sunne; as it may be night, not∣withstanding the Starrs; so the heart may be dark, notwith∣standing all this light.

3. There is knowledge, partly acquisite, partly infused. I say, partly infused of God, and partly gotten by holy and religi∣ous diligence. First, God gives the eye to see, and power for the eye to see, and our sight is further cleared by the media, the means of Gods appointment and ordination, as reading, hear∣ing, discoursing, meditating and studying of the deep things of God. The first is, implanted light; the second is, improved light.

Divines distinguish between supernaturall habits of know∣ledge, and such as are acquired by industry and diligence. The knowledge God infuseth, which is called the supernaturall habit of knowledge, is properly a divine light, whereby God doth break into, and enlighten the soul, and comes into a man, as the Sunne ariseth upon the earth, and dispels those foggs, mists, vapours of darknesse and ignorance, which before clou∣ded and darkned the soul, and that which is acquisite, is but the improving and using of that light, to search out and know the minde and will of God more fully.

In the first, God doth but, as it were, give man a candle, whereby he sees, and is able to search. It is a candle within him, not a light in his hand, but in his heart; many have the candle in the hand, but not in the heart: in the second it is but the use of this candle, or this light, which God hath given to search, to know more of the minde of God, and where ever he goes he hath a candle with him, he hath an eye, some measure of knowledge and light to discern of things that differ, especi∣ally in those things which are essentiall to salvation. And this is implied in those phrases, you shall be all taught of God, you have an unction of the holy One, whereby you know all things.

There is many have the rationall eye, that want the spiri∣tuall eye, they have light in divine things, but no divine light, all the knowledge they have, it is gotten up by industry, by arts, by common and generall helps; they want that spirituall, that holy, humbling, transforming light: they have light, but it is

but the light of the starrs, it is night for all this, their heart is dark under all this light, they have not the light of the Sun, no light from Christ, who is the Sun of righteousnesse, which lightneth all that come into the new world of Saints. You shall see a man get more knowledge of God in one half year, after God hath come in with this spirituall light, after God hath gi∣ven him this eye, then he had, nay, then others get all their lives. Doe you not see it in every daies experience? some men it may be your neighbours or kinred, that before God work∣ed on them, they were dark, understood nothing; yet after God hath come in with this spirituall light, they have in a short time grown up to wonder, as farre exceeded thee, as thou doest the poorest novice of the Parish; and no wond••r, they have been taught of God; God hath implanted a light into them, whereby like the Sun they shine more and more to a per∣fect day.

Thus having premised these necessary distinctions, we will come to the answer of the Question. Whether this be not e∣nough to discover an opinion to be a truth, that it is held forth by learned men? &c. Out of these distinctions laid down I shall frame these answers only.

1. For one of these we shall cast it out, there is no Question to be made of it, That if by learning be meant that light, that knowledge, which is revealed of God to his Apostles and Pro∣phets, it is an infallible character of truth: this is most cer∣tain, All Scripture was given by inspiration of God, holy men of God spake as they were moved by the holy Ghost, 2 Pet. 1. ult.* 1.221 So that there is no Question, if learning be taken for knowledge revealed by the Spirit, it is an infallible character of truth.

But there are four other acceptations of learning, which we shall speak unto.

1. Learning, taken for the knowledge of tongues.

2. For knowledge in Arts and Sciences.

3. As it is taken for that knowledge which is meerly acqui∣site in divine things.

4. As it is taken for knowledge, partly acquisite, and partly infused. Out of these distinctions, we shall frame these answers.

1. If by learning be meant the knowledge of tongues only, as I told you it was taken in my first distinction of humane learning, then I say, that neither is that learning sufficient to evidence that a man is in the truth, nor the want of it, con∣clude a man to be in an errour. Indeed that kinde of learning hath but little of man and reason in it, even the least of man; it is conversant rather about words, than about reason; it ra∣ther helps to judge of words, then of matter; it is little help to judge of errour or truth, it judgeth more of words then things.

2. If by learning be meant the knowledge in Arts and Sci∣ences: neither is this conclusive: those that excelled most in this kinde of learning, have been the greatest enemies against the truth: all their knowledge hath been but the strengthnings to carnall reason, the fortifications of corrupt reason, to make it more strong to oppugne and oppose the truth. When the A∣postle came to Athens, which was the eye of the world, or the chief Magazine of the earth for this kinde of learning, you see what strong opposition he found, all their learning did but fortifie them against the truth, which he published. And when he preached to them of the resurrection, they cry out, What will this babler say?—they judged all but babling, which gain-sayed their tenents. And he tels you what entertainment the Gospel found among them, 1 Cor. 1.23, 24.* 1.222 We preach Christ crucified, which to the Jews is a stumbling block, and to the Greeks foolishnesse. They looked upon this glorious mystery of the Gospel, but a silly folly: That's the se∣cond.

3. If by learning be meant meer acquisite knowledge in divine things, or a knowledge gotten up, meerly by conver∣sing with Scripture, with the writings of holy and learned men; then I say again, that neither the enjoyment of this will be conclusive that man is in the truth: nor will the want of much of this evidence a man is in an errour.

I have known a man full read in all the writings of men, that could better tell you another mans judgement then his own; and when out of the abundance of his reading he hath set you down many severall opinions of Fathers and others concerning a

point, he hath at last concluded with the worst himself. Be∣sides there be many errours in the writings of the Fathers, and so indeed in all humane writings, and he that goes to o∣thers to ••ake up his knowledge of truth, and wants light within him to distinguish of things that differ, may sooner side with an errour, then close with a truth. Nay, if he converse with Scripture, and have not a light within him, for want of that, he may by mistakes run upon errour, in steed of truth: if the holiest men, who have the light of the Spirit, out of the im∣perfection of their light and knowledge, may mistake, then much more may he, who hath no light in him, he who though he have a rationall, yet wants a spirituall light. The Apostle tels us, The carnall man is not able to understand the things of the Spirit of God, because they are spiritually discerned, 1 Cor. 2.14.* 1.223 I know they distinguish between animalis homo, & homo non renatus, between a carnall man, and an unrege∣rate man, and say, that though the carnall man is not able to discern of the things of the Spirit of God, yet the unregene∣rate man may, he hath common gifts, light, knowledge, which puts a difference between him and a carnal man, though they do not declare him a renewed, a regenerate man. But yet I say, that if we respect the kindes of knowledge, neither the carnall, nor the unregenerate man can understand the things of the Spirit of God, and the Apostles ground shall be mine, because they are spiritually discerned, which is as much as this, because he is not spirituall, because he wants an eye from above, because he hath no light that is adaequate proportionable to the things revealed; they doe exceed captum humanum, mans reason and apprehension, they are depths above his line to fathom, there is a sublimity in the object, and a debility in the subject; he wants an eye: as the naturall eye must enable you to discern of naturall things: so a spirituall eye must enable you to dis∣cern of spirituall things: he may talk of them, and dispute of them, and have rationall apprehensions of them, but no spiri∣tuall and divine discoveries of them to his soul; he sees them, but by the light of the Starrs, not by the light of the Sun; he sees them by a rationall conception, as a man, but not by the spirituall notion of them, as a Christian. As the Apostle

shews afterward, when he tels you, That God hath revealed these things to us by his Spirit, such things, as eye hath not seen, &c. that is, no naturall eye could apprehend, nor any eye, which is not enlightned by the light of Christ; and the rea∣son why they perceived them, was, because they had a spiri∣tuall eye, nay, the minde of Christ, as in the last verse. And so much for the third.

4. If by learning be meant such knowledge, as is in godly men; or, if you will so put it up to the utmost; such know∣ledge, as is not only in the ordinary ranke of godly men, but such as is in those, who doe excell, and have improved their knowledge by industry, by reading, and have heightened and refined their intellectuals by the best and choicest helps afforded to man: Yet (I say) though this be a probable signe, that the opinion which such men hold forth, is a truth, yet it cannot be a conclusive and infallible evidence: the best of men, and the most learned of men have their imperfections, their blots, their failings. It may be said of the most knowing man in the world, He knows but in part; which though the Apostle spake of de∣grees and measures of the knowledge of good and truth in the Saints, yet it may be meant in respect of the degrees of the knowledge of evil and errour in them also, We know but in part. I have read of a passage in Reynolds,* 1.224 Origen and Ter∣tullian did greatly excell in learning, insomuch that the one was esteemed the chief of the Greeks, and the other of the La∣tines, yet they fell into many errours, and those who held their opinions, were judged Heretikes, and called Tertullian∣ists 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 got∣ten, but the childe may fail in his improvement of it, his addi∣tions to it may be faulty. The first stock is Gods, and that is light in main things; he gives his people an unerring, an in∣fallible 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 er∣rour, 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 ho∣ly 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 S^t Peter, 2 Pet. 3.16.* 1.225 where the Apostle speaks of some things hard and difficult in Pauls Epistles, Which unlearned and un∣stable 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,* 1.226 the hidden things of God are revealed, truths revealed and confirmed, errours dis∣covered 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 Sop••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 con∣vince gain-sayers. We have to deal with subtill Sophisters, and there is need of the utmost of the improvement of reason in di∣vine 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 re∣sign 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 domi∣nion over their faith and consciences. Most men are led by blinde obedience and implicite faith in divine things; and see∣ing 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 opi∣nions 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 abomina••••d that, when he saith,* 1.227 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 know∣ledge in divine things, it is gotten up by industry, even as the knowledge in any Art or Science, and it is but the improve∣ment of their reason, not the revelation of the Spirit. If learn∣ing alone were a competent Judge of truth and errour, and that learned men were faithfull to their light, and would not be byassed or corrupted for a world, then one would thinke it some wisdom to resigne up our judgement to such, and be of their opinion; but first, it is not a competent judge; Christ tels us there is a learning from which truths are concealed and hid; he blessed his Father, Who hid these things from the wise and learned, and revealed them to babes.

And secondly, learned men are not uninterested men, they have corruptions in them, and this doth bias them often times to the maintaining of errour, and opposing truth, and therefore dangerous. Nay, though there be grace, as well as learning, yet they are subject to passions, they have corrupti∣ons in them, and how farre those may work in the delivering of truth, or opposing errour, how farre their fears and hopes, their pride may work, you know not.

And therefore though they were learned and holy men, yet

you are not to resign up your faith and judgements to their opi∣nions,* 1.228 but are to trie all things, and prove the spirits, whe∣ther they be of God or no. And thus much shall serve for the answer to the fifth Question: one more, and we will conclude the false marks: the sixt Question then is this.

Qu. 6. Whether this be sufficient to discover an opinion er∣roneous, or declare it to be a truth, the multitude, or the paucity of them, who are the divulgers and maintainers of it?

It is you know the great Argument the Papists have, and therefore they set it down as one note of the true Church, the multitude of professours. And though it was opposed against the Papists, yet was it an Episcopall argument against the re∣formed Churches,* 1.229 That which hath been the custom of the whole world, and of all times of the Churches, ought to be more desirable then such a discipline, which is maintained by a few, and is but of late standing.

Again, It is most just and equall, that seeing the number of the reformed are but few, they should yeeld unto the other, who are many, yea, and many of them in authority and office in Church and Common-wealth. Another speaks yet plainer,a 1.230 It is absurd to thinke that God should inspire one man rather then many; by which expressions of theirs, it may seem too evident, that though they opposed this argument of the Papists, andb 1.231 held it forth to be of no weight, when they were to deal with them, because the Papists might glory most in multitude; yet they esteemed it of some weight against the reformed Churches, they being farr lesse in number then they were.

It shews a cause to be weak, when they have recourse to such poor weapons, and that surely there is not much to main∣tain it, when such arguments as are taken from number and multitude are made use of.

But to come to the answer of the Question, which I con∣ceive will not require much pains.

The Question is, Whether this be sufficient to discover an o∣pinion erroneous, or to declare it to be a truth, the multitude or paucity of them, who are the divulgers and maintainers of it? I shall answer this in brief.

1. If by multitude be meant the greater number of man∣kinde, then it is a certain evidence of errour. The greatest number of mankinde lies in darknesse and errour: as S^t John saith, 1 Joh. 5.19.* 1.232 The whole world lies in wickednes. If you divide the world into four parts, you will finde above three parts to be Pagans, Heathens, Mahometans, Idolaters, A∣theists: how few will be the residue? Alas they are but a few in the North-east passages, that doe professe and acknowledge a Christ: and of those how few?

2. If by multitude be meant the greatest number of men in the Church, who doe adhere to an opinion; neither will this be sufficient to discover it a truth. And that upon these two grounds.

1. Because the greatest number they are ignorant, and so are not able to judge of truth and errour: blinde men cannot discern of colours, they want knowledge to discern of things that differ, they are not able to try, nor upon triall are they a∣ble to determine.

2. Because the greatest number, they are corrupt and vici∣ous, they are for the most part either Atheisticall, or prophane, or proud and ambitious men, or worldlings, covetous, hypo∣crites, formall professours.

If you look upon the multitude, they adhere to doctrines.

1. Either out of ignorant grounds. 2. Or out of corrupt ends.

1. Out of ignorant grounds, viz. because this was the way of their Fathers, and they doe traditionally adhere to it, or because such men whom th••y respect and honour are in that way, or because it is commended to them by the learned, or prescribed and commanded by authority. Indeed it is an easie matter to make any thing of the multitude, they are soft wax, in regard of their religion, and can receive any impression, they are fit for any stamp their superiours will put upon them, they are but a body, and authority is their soul, which moves them which way they ple••s••, in point of Religion: truth and errour are all one to them. It is an easie matter to make them any thing, who are indeed nothing. It was a heavie charge was cast upon us by our right hand adversaries, that England

was converted from Popery to Protestanisme by the blast of one trumpet. In Q. Maries daies they were Papists, and up∣on her death, within an hour after, as soon as Qu. Elizabeth was proclaimed, here was a Kingdom of Protestants, a nation was converted at once.

Though this charge is not true in all, for after her Corona∣tion, besides Commissioners sent unto all parts to deface all the monuments of Idolatry,* 1.233 there were Ministers sent about to preach the Word of God, viz. Knox, Leave, Gilby, Samp∣son, Whitingham, Goodman, who in Q. Maries daies had exercised their Ministery in the best reformed Churches beyond the seas, who were now sent out to gather the people to the Lord, to discover the errours of Popery, to reduce men to the knowledge of the truth; And upon the meeting of a Parlia∣ment, those acts which were formerly made in Qu. Maries daies were repealed, and the doctrine of truth again with Re∣ligion established.

And it were well, to avoid this charge, if Ministers were sent thorow the Kingdom at this time, with Commission to preach and instruct men in waies of worship, to reveal to men the truth, and prepare mens hearts, that so when things come to be setled, we might not, if possible, have any to yeeld to things with implicit faith and blinde obedience. It was the practice of good Hezekiah, when he restored the worship of God, 2 Chron. 29. beg. he sent out Posts, like to Evangelists, to prepare the people, and to humble them for their revoltings, and to reduce them to the worship of God. And if this be not done,* 1.234 we may fear either great opposition in men, or else blinde submission and implicit obedience.

2. Or the multitude adheres to doctrines out of corrupt ends. As the Ivy adheres to the tree, not because it loves the tree, but because the tree feeds it with berries and leaves, it adheres to it for its own advantage, because out of it, it may suck berries: So doe most men adhere to Religion and doctrine. Or as the winde follows the abundance of exhalations: So they go where there is the most advantage to be got: indeed, innumerable are the corrupt ends, that corrupt minded men propound to themselves in the entertaining doctrine: some out

of fear, others out of faction, a third for repute, the most for profit and advantage; all speak this language, Who will shew us any good? It was the great Argument of the Crafts∣men of Diana, why they adhered to that Idolatry, By this craft we have all our gain. And it is a great motive to a car∣nall heart, he that hath no principle of motion and life within, he either stands still, or is moved with the crowd; or if he have any motion of his own, something without him is the spring of it. The multitude is a great body, and a dull body, and in∣deed hath no motions of it's own; it is carried about meerly with weights, and the great weights are outward things, which taken off, there is no motion at all—they are like the dead sea, and cannot stirre—So that you see, if we goe about to take up our judgement of truth or errour from the multi∣tude of them, who adhere to it, how dangerous it is to be mi∣staken.

3. If by multitude be meant the greater number of holy and learned men, in the Church of God; I say then, this is a probable signe, though no infallible evidence, that the opinion held forth is a truth.

1. I say it is a probable signe. I have told you God doth ne∣ver desert his people in necessary, essentiall truths, He hath promised they shall be taught of God, and they have an unction of the holy One, whereby they know all things, that is, all things necessary to salvation. And for accessory and circumstantiall truths; It is a probable signe that the things which upon im∣partiall search and debate they hold forth, are truths, though it be not sufficient for us to conclude them so, because they have determined so; but we are to examine and search whether they be so or no. I say it is a probable signe, but we are not to submit to it, as their judgement, but are to see the judgement of God in them,* 1.235 not to conclude our selves upon the authority of men, unlesse we see the authority of God in them.

2. Though it be a probable signe, yet it is not an infallible evidence.

We all know that godly and learned men have yet much darknesse in their understanding, they doe but know in part, none can plead an unerring spirit, none are infallible; I have

shewed you, that Synods and Councels may erre. What Da∣vid confessed he spake in haste, we may speak upon best deli∣beration, so farre as men, All men are liars. As the learnedst men have darknesse in their understanding, so they have cor∣ruption in their hearts: there is self, and pride, and corrupt aims and ends, which may creep into the hearts of the best. And how farre God may suffer men to be byassed by these things, it is not for man to determine: how farre corrupt aims and ends may winde themselves into the heart, and bribe a mans understanding, or blinde his sight, it is not for man to judge: they who are most acquainted with their hearts, doe finde cause enough to be jealous and suspect them, yea and upon known experience.

And therefore though the multitude of godly and learned men, concurring in an opinion to be a truth, though it may be a probabl•• signe, yet can be no infallible evidence, that what they hold forth is a truth: I say, it is no concluding evi∣dence.

There may be cases wherein one man may be in the truth, and yet many godly and learned men may be in an errour,* 1.236 One Paphnutius was in the truth, when the whole Councel of Nice were in an errour: they were learned men, and it ap∣pears they were godly, by their humble submitting of them∣selves to better reason, though but one man brought it, they were not so partiall, as to adhere to their own votes, nor were they so proud, as not to recede from their opinions, and be concquered by truth, nor did they stand upon their number, when they saw truth against them: One naked truth should conquer them, and make them throw down their weapons: and one man having truth with him, should be too big for that great Assembly: they did not plead their number, their votes, and the multitude which adhered to them, but as men that came to search out truth, not victory, they yeelded up them∣selves to the power and conquest of it: A mighty argument of their humility and sincerity.

Indeed we are not to measure truth by the number of votes, but by the authorities of Scripture.a 1.237 We doe not judge of truth by the number of men, though a man be alone, yet if he

have the truth with him, he is sufficiently armed against the whole world.

One Micheas having the truth with him, was too hard for the 400. Prophets, who were in an errour, 1 King. 22.15. Indeed, it is not impossible, that one man should be in the truth, and many in an errour, nor is it absurd to prefer the judg∣ment of one man in the truth, before many in an errour. It was well spoken of Augustine,a 1.238 If thou would passe right judgment of an opiniō, do not number, but weigh, & weigh not in the false balance of the multitude, but in the balance of truth, the Word of God. This is certain,b 1.239 Truth doth neither depend on many nor few. And therefore we are not to goe by number of votes and voices in finding out of truth, but by the authorities of Scripture: we are not here to goe by the pol, but by the line, the Word of God, To the Law and to the testimonies, if they speak not according to this, the light is not in them, most voi∣ces are not here to carry it, but enquire, What saith the answer of God. You know, if the diall be not set by the Sunne, you care not what it saith: So if men be not guided by the Word, it's no matter what they say; though they be myriads of men that speak it.

Indeed we may give too little, and too much to multitude.

1. We give too little, when the concurrent opinions, and deliberate thoughts of a number of godly, learned and holy men is of no weight with us, when we will reject their results, ignorantly, wilfully, without an impartiall debate and exa∣mination of them; an honour that you give to the opinions, I may say, the errours of men of no name. Certainly, as you are not to submit to the judgement of any Assembly or compa∣ny of the learnedst and holiest men with a blinde obedience: So neither are you to reject their results and determinations with a perverse will; you are to try them, and be so farre from unprejudiced thoughts, that you are charitably to judge, that probably so many holy and learned men are not in an errour, probably they are in the truth, and if you thinke otherwise, be∣fore triall and debate, you give too little to them, and it is your sin.

2. We give too much to multitude and number.

1. Either when we judge of an opinion to be truth, because the promiscuous multitude doth adhere to it.

2. Or when we blindly subscribe to an opinion for truth, because many learned and holy men are the Patrons and main∣tainers of it.

1. When we judge of an opinion to be truth, because the pro∣miscuous multitude, abundance in the Church adhere to it. And this is indeed the great errour, men are carried away with the crowd, they are not able to stand against the stream, they are carried down with the multitude, and the number of them in the way is the great argument that concludes them in it also. Christ tells us here in the text, That many shall come in his Name, and say they are Christ, and shall deceive many. Here you are told, there may be a multitude of seducers, and a multitude of seduced, they shall deceive many.

And it is the worst of arguments, to prove truth by multi∣tude. It is a passage of Chrysostom,* 1.240 The multitude can be no true Character of the truth: and he gives three reasons.

1. Because the Church of God doth consist in a few.

2. Because the number of wicked men are the greatest.

3. Because errour hath gotten more ground then truth, the possessions and territories of errour doe farre exceed the bounds of truth; you know there are more tares then wheat in Gods field, more Goats then sheep in his fold, more chaff then corn in his floor, more bad fishes then good in his net; if Atheisticall, prophane men, unbelievers, proud, ambitious men, coverous and worldly persons, hypocrites and formall professours were singled out, the residue would be but few: you would see ground why Christ calls his flock, a little flock, a small remnant; and to take up the complaint of the Prophet, that the number was but as the gleanings of grapes, after the vintage is over; but as the shaking of an Olive-tree, after the fruit is gathered, even one of a City, two of a Tribe; and to say with Christ, Broad is the gate that leads to death, and many there be that enter thereat, but narrow and strait is the gate which leads to life, and few there be which enter therein.

So that you see, if we take up judgement of truth by the

number of men in the Church, that adhere to it, we may be mistaken; we are commanded not to follow a multitude to evil.* 1.241 There is much drosse, little gold, much hay and stub∣ble, and little precious stones. If there be any validity in this argument of number, it is not in the weight, but in the worth;a 1.242 not in the bulk or quantity, but in the worth and quality of the persons that are the maintainers of it. And yet therein we may erre also; which is the second way whereby we give too much to multitude.

When we blindely subscribe to an opinion for truth, be∣cause many learned and holy men, are the Patrons and main∣tainers of it. I have clear'd this to you at large, that it is the duty of every Christian, to examine, not only the private opi∣nions of private men, but the sentences, definitions, debates of Synods and Councels, and to embrace or reject them, as they shall appear consonant and dissonant to the rule of truth, the Word of God.

And the Scriptures are plain for it; we are commanded to try all things, 1 Thess. 5.21. And not to believe every spirit, 1 Joh. 4.1. and to search the Scriptures, Joh. 5.39. Isa. 8.20. And the Bereans were commended for the same, notwith∣standing the doctrine they examined was the doctrine of the Apostles, Act. 17.11. And it will not be sufficient for you to say, you followed the doctrines of your leaders. Christ tells you, If the blinde lead the blinde, both shall fall into the ditch. And therefore we shall give too much to a number of holy and learned men, to drinke in and receive what ever they doe pro∣pound; to subscribe our judgement to their positions without further debate and examination of them; though the things be truths, yet we erre in our way of closing with them, we give blinde obedience and implicit faith to them, we make men the masters of our faith, which wrongs God, and inju∣reth you.

And therefore as you are not to give too little, so beware of giving too much, make not Gods of men, set not man in Gods stead; you know who hath said, call no man Rabbi, no man Master upon earth; you have one who is your Lord and Ma∣ster in heaven, which you know is meant of subjection of our

judgements and consciences to men in spirituall things; for touching the outward man, we have Masters, but touching the inward man, our faith and conscience, this should not, nay this cannot be subjected to any power below God. And thus much shall serve for the answer of this sixth Question. We have now done with the false marks; besides which, I am now to shew you, that there are yet closer agreements, which er∣rour hath with truth, I say, there are nearer touches which have deceived many; there are certain strange mysterious work∣ings of errour, which carry great resemblance with truth it self. We read of an energie of errour, a certain energeticall power, an active efficacious working power, which error hath, in which it carries much resemblance with truth it self. You read in the 2 Thess. 2.11. of an efficacy of errour, the energie of errour, as the word imports, which shews us, that errour may be very energeticall, very operative and active, as well as truth.

This energeticall power or efficacie, and mysterious strong working of errour, I will set down in these seven generall heads.

1. It will work it self into the heart and affections of the receiver, upon as high pretexts and specious pretences, as truth it self can doe; I say, it will convey it self to the understanding, and insinuate it self into the heart and affections of a man, and procure its reception, and purchase its entertainment, upon as noble terms and high pretexts, as the truth it self. And this is implied in the Text, Many shall come in my Name, and shall say, I am Christ, and shall deceive many: that this was a deceit, a seduction, Christ speaks plain, and that this errour or deceit did procure it's reception upon high pretexts, the Text shews plain, They shall come in my Name, that is, they shall pretend my authority, my mission and commission, that's high, but yet higher, They shall say, I am Christ, that is, Christ doctrinall, not Christ personall, they shall stamp their opinions with the name of Christ, and deliver their opinions in the name, & under pretence of the authority of Christ: and how can there be a higher way to purchase entertainment for an er∣rour? how can truth convey it self to our understanding and consciences, upon higher pretexts, and more noble terms?

I know nothing that truth can say to procure room in your hearts, to purchase entertainment in your affections, but er∣rour may use the same language: doth truth say, This is the minde of Christ? errour may say the same: doth truth say, This is for the glory of God, for the advancement of holinesse? why errour will hold forth the same things. The Apostle puts this out of controversie, in the 2 Cor. 11.13, 14, 15. where he tells us of false Apostles, deceitfull workers, transforming themselves into the Apostles of Christ. And no marvell, for Satan himself is transformed into an Angel of light, therefore it is no great thing, if his Ministers also be transformed, as Ministers of righteousnesse, whose end shall be according to their works. Where the Apostle shews plain, that the Prince of darknesse may convey himself into the hearts and affections of men, as an Angel of light, that is, he may procure his en∣tertainment, not under the notion of a Prince of darknesse, so every one would tremble at him, but he conveys himself to mens affections, and purchaseth his acceptance, under the pre∣text and representation of an Angel of light; so the false A∣postles, they did transform themselves into true Apostles: and there is nothing which the true Apostles may hold forth, but the false may hold forth, the one will hold forth errour, upon as high terms and specious pretexts, as the other can doe truth it self.

So that I say, errour may convey it self into the heart and conscience, and purchase its entertainment upon as high terms as truth it self.

And these are the most dangerous errours that claim the pa∣tronage of Christ, and hold forth as specious pretexts as truth it self: this is the Devils countermining, and by this he would blow up truth, Christ himself in his own mine, by this he would drive on his own design with Christs strength, and further errour with Christs weapons and tools. I say, not that all that come thus handed to us are errours; but this I say, these, if errours, are the most dangerous of all, and that upon these four grounds.

1. Because they are the most ensnaring and seductive er∣rours, most are taken with them under this notion; most men they are not able to judge of truth and falshood, they are ta∣ken

with fair pretexts and specious colours; such a pretext as this, doth strongly force it self into the heart of those who are weak in understanding, either by love or by fear; if they will not receive it as under this notion, for love, yet they dare not reject it, comming under that notion, out of fear, lest perhaps they should be found to reject Christ, and fight against Christ himself, and therefore are they the most ensnaring and sedu∣ctive opinions, if errours, and therefore most dangerous.

2. Dangerous they are, because such opinions, if not truth, they are a great injury to Christ himself, they wrong Christ: it must needs be a wrong to Christ, to stamp his image upon mens own adulterate and false coyn. As men who doe stamp the Kings picture upon their false coyn, and, to procure the more easie and undoubted reception of it, doe in this doe a great in∣jury to the King; it is crimen laesae Majestatis, they wound Majesty in it, and make the King, so farre as they can, to serve to advance their deceit: So men to procure the more facile and free reception of errour, they may stamp their opinions with the image and authority of Christ, but yet this is a great wrong to Christ, for herein they make him, who is truth it self, the Patron of an errour, they draw in Christ, as farre as they can, to side with, or if not, yet his name and authority to set off an errour. It must needs be a great wrong to him, who is the King of light and glory, to make him serviceable to the ad∣vancement of the design of the Prince of darknesse. And a man had need to be full and clear in his opinions and thoughts, which he stamps with the Name of Christ, lest we prove to be such as stamp his image upon our own false and adulterous coyn.

3. They are dangerous, because they are the most separa∣ting and dividing opinions that can be, Christ, or not Christ, is indeed, and justly too, the great parting stone. Religion is the foundation of all unions, it is the great band; and differ∣ence in religion is the great distance and disunion: there may be onenesse in heart and affections in lesser differences, but differ∣ences of such height as Christ or not Christ, when they doe a∣rise so high, as to un-Christ, un-Church, nay ungrace men; as that opinion in a kinde doth, that holds forth Christ: It

is a hard thing to keep onenesse of affection; men that have salvation and eternity in their eye, the glory of Christ their aim, it is a hard thing to perswade them to take it well, if they un-Christ them and ungrace them. It is not probable that a man should be well pleased to have another spit in his face, condemn his principles and practice, and upon so high grounds, when yet a man is perswaded upon knowing and conscien∣tious grounds, so farre as appears to him, that he is in the right.

We may say what we will, and wish, and pray, but this will be found, that men of different Creeds, will hardly be of one Pater noster. Men differing upon so high grounds, as what can be higher? they can hardly be of the same affection. In lesser and smaller differences they may; but in so high differ∣ences, when an opinion is held forth for Christ, it will be more hard to turn all disaffection into pity, if they apprehend them in an errour, then to renounce their own, and embrace theirs, if it were apprehended to be a truth. Men pity a persecuted errour, or men persecuted in an errour, but they envi•• a pro∣spering errour, or men prospering in a way of errour. That which raiseth the difficulty, is the prosperousnesse and successe∣fulnes of that which they do apprehend an errour, when they see it to succeed to draw away the hearts of the most godly & holy, the best of their people, it will be no easie matter, in stead of dis∣affection, to act pity to them; and because they apprehend them to act affections, rather then judgement, in entertaining of them, therefore they act disaffection, rather then pity, in the rejecting of them. Happy were we, if the grounds of their opinions were thorowly examined, and impartially searched, who do hold them forth under this notion, Loe, here is Christ, and if true, embrace them; or that they, who hold them up upon so high terms, would convey them in a more low and humble manner, seeing so many godly learned dissent from them: if which be not, there will be, I fear, the seed of as great differences among the godly, as ever was in the Church, and as much disaffection. Assure your selves, Christ or not Christ, will be a great part∣ing and dividing stone, both to divide persons and affections. I speak this with a bleeding heart, fore-seeing the sad and mise∣rable

affects of it: if this difference be not happily taken up, God knows what a foundation of future misery will be laid for future generations.

The differences between Luther and Calvin, were not so great, but they might have been easily taken up in their time; but posterity quickly turned these differences in judgement to the decisions of the hand, and it hath been the ground of raising many a warre, and shedding of the blood of thousands, whose differences might easily have been composed at the first. This remains a sad spectacle to us, and all Christian Churches, and makes me tremble to thinke what future times will be, if God doe not mercifully unite hearts, which should put men to pray, to study an accord, and not to fuell and heighten our differences, and make them unreconciliable.

4. Dangerous are these opinions, if errours, because they passe the highest censure upon those which doe dissent from them; he that saith of any opinion or way, Loe, here is Christ, doth negatively censure and condemn all those, who doe dis∣sent from it; there is but one Christ, one Lord, one faith. This opinion must needs hold forth both a doctrinall and a practi∣call censure against all such, who dissent from it, and not only censure their way, but their persons, and declare them who are contrary, either to be men of corrupt affections, of cor∣rupt mindes, who detain the truth of God in unrighteousnesse, who are byassed with carnall respects, secular advantages and ends, or at the best that they are but ignorant, blinde, delu∣ded or deceived, such as yet know not the minde of God. And what this will amount unto, I leave any to judge. And there∣fore happy still it were, that men would strip themselves of all self and self-respects, and faithfully debate that opinion that is held forth upon so high terms; and if truth; let us close with it; or that those who doe hold it up so high, would, in regard it is in such dispute, and so many godly differ from it, that they would hand it to men, and convey it, and seek to passe it upon lower terms, and more moderate grounds, seeing such are the sad effects of it.

Indeed, if the way be of God, if it be that in truth, which it pretends to be in holding forth, and if they were necessary

truths, such as were necessary to life, then if there were sadder effects, then these, did accompany the holding it forth, yet there is comfort enough in it: but when the thing it self is di∣sputable; first, whether there be any such thing, as an exact and uniform government; and when this is disputable among those, who doe hold there is such a way; what is that govern∣ment: we see some godly, holy and learned men assert one, and no lesse godly and learned defend another; and when all is done, who ever is in the truth, it will not be found, that the income is proportionable to the sweat: the truths held forth are not necessary, but only accessory truths, not such as concern the being of Christians, but the wel-being. I only de∣mand, whether the comfort and benefit, that may come to the Church of Christ, by the stiff maintaining and high passing of such an opinion, may ballast and bear weight with the sad ef∣fects, and trembling consequences that will surely come upon themselves and the Churches of Christ, if so passed, and if so maintained—I leave it to you to judge.

And thus much for the first, viz. that errour will work it self into the heart and affections of the receiver upon as high pretexts and specious pretences, as truth it self. And that which I have spoken upon it, is not to charge any opinion to be an errour, which doth seek to passe it self upon so high terms, that is not my work to doe in this place; but to make you cir∣cumspect in the entertaining of opinions, though they carry such high pretexts as these, seeing it is possible for errour to make the same pretences, and seek it's entertainment up∣on as noble terms, as truth it self. We come now to the second.

2. When an errour is entertained, it will work upon the heart and affections, as well as truth, it will work love to it, in them who embrace it, it will work fear of betraying, it will work hatred and displacency against the contrary. I say, it will work, not only on the passions, which move in a lower orb, but it will work on the affections. As the sea is moved this way or that way by the strongest winde: so the affections are moved and operated upon by the strongest perswasions, though the perswasion be false, yet, if strongest, it doth command the affe∣ctions

up to it. Affections they are but the servants, of, and to the understanding, and follow it according to it's results and dictates, they are but coecae potentiae, but blinde faculties, and the understanding is their guide, and they follow that, though it be in an errour, and that's miserable, for then, The blinde leads the blinde, and both fall into the ditch. You know the lesser wheels move as the greater carry them: the dyall goes as it is set: so the affections they move according to the motion of the understanding; if the understanding be in an errour, the affections are carried with it: there is no question but mens affections may be strongly wrought upon in an erro∣neous way, the affections come up to those apprehensions which the judgment hath: they follow the notions of the understand∣ing, they are but the servants of the understanding, and fol∣low it more faithfully in an errour, then they doe in a truth, because they are corrupt. Errour and sin agree; a corrupt head, and a corrupt heart doe better agree, then a sound judg∣ment, and a corrupt heart; and therefore they doe not onely follow the understanding in an errour, but follow it more faith∣fully, more uniformly and universally. The Master and the servant are well agreed. Indeed, they may follow the under∣standing, with gain-saying with reluctance and bearing back in a truth; but they follow it freely, naturally, chearfully in an errour. So that you see errour may work upon the heart and affections too: you know while Paul was an enemy to the Go∣spel and doctrine of Christ, he was in an errour, yet it was such an errour, as worked strongly upon his heart and affecti∣ons, he was in an errour with conscientious respects, and his affections they were moved according to his false light; inso∣much that he was zealous in his way, and tells us, that he was eminent in his zeal for his errour, and in opposition of those, who professed the contrary, as he tells us, Phil. 3.6. As touch∣ing the righteousnesse of the Law, he was blamelesse, and as concerning zeal, he persecuted the Church: So eminent was he in his love and affection towards his own erroneous way, and so eminent in his opposition of the contrary, that he persecuted them of a contrary minde. And he saith upon his own experience the same of the Jews, who were in the same

way of errour, Rom. 10.2. For I bear them record, that they have a zeal of God, but not according to knowledge; here were affections, zeal is amor intensus, as the Schools say, it is the heat of love, or if you will, it is an affection compounded of love and anger; love, to that which they apprehend to be truth, and displicency and anger against the contrary; they had a zeal to God, but it was not according to knowledge, that is, according to sound and right knowledge, it was according to their knowledge, but not right knowledge, they might walk conscientiously and with conscientious respects, according to that knowledge and apprehension they had, but yet walk in a way of errour; their affections might move according to their notion and apprehension of things, and yet you know they moved in an errour. And I conceive plain experience doth tell us this, that errour will work upon the affections, as well as truth: if you look abroad upon any erroneous Religion, or if you look at home upon erroneous opinions, they will all tell you this, that errour doth work, and work strongly upon the affecti∣ons, as well as truth—

3. Error will not only work upon the affections, but it will steer a mans life & conversation according to it. It will put a man to speak according to it, and act according to it, live, according to it: mens practices are but the results of their principles, their lives & waies, they are but the expressions of their doctrins and opinions. Men may be as true to erroneous as others are to reli∣gious principles, erroneous opinions may not only have an influ∣ence upon the conscience, but the conversation too, & will cause a man to order his waies, and steer his conversation according to them. Errour entertain'd doth binde the conscience, as well as truth, to walk answerable to it, & they dare no more recede from their erroneous principles, & walk unanswerable to them, with∣out wound of conscience, then a man dare recede from the truth it self. Nay, here is a wonder, as a godly man will walk holily to adorn the truth, and dignifie the Gospel of Christ, and dare not walk disorderly, lest the waies and truth of Christ should be blasphemed for his cause: so may a man in an errour, out of the like conscientious respects, endeavour to walk holily, for the gracing and adorning of an errour, which yet

he apprehends to be a truth, and he dare not walk disorderly, lest he should give occasion to others to condemn and speak a∣gainst that opinion which he apprehends truth, but is indeed an errour.

And this I could evidence by instances enough, if it were need; I suppose that Scripture speaks to it, Phil. 3.6. Paul, while in ignorance, held up the righteousnesse of the Law a∣gainst Christ, as they did in Rom. 10.1. and he walked an∣swerable to this knowledge, For as touching the righteous∣nesse of the Law, he was blamelesse: And no question but he made conscience to walk so much the more exactly, that he might adorn this opinion, and give out to the world, that there was no lesse exactnesse, no lesse strictnesse and holinesse in that way he was in, then there was in the Apostles, who held out the contrary way; men may walk with honesty of heart in an erroneous way, when they walk answerable to their principles, though they be erroneous; It is one thing to walk with an understanding, another thing to walk with an honest heart in a way. Such a man as doth not close with an opinion for base respects, nor recede from his principles for worldly respects, either gain or losse, such a man as walks an∣swerable to his opinion, though an errour, may be said to doe this with honesty of heart, without hypocrisie, but yet with a deluded heart, They have a zeal, but yet without knowledge. When the Disciples were sorrowfull, because Christ told them he was to goe away, Christ saith to them, If you loved me, you would rejoyce, I goe to my Father: Certainly they loved him, they had forsaken all to follow him, and Christ did nei∣ther doubt of their love, nor blame their want of love here:* 1.243 He blamed their judgements, not their affections, though they loved him, yet they loved him not wisely, he blamed their ignorance. And thus farre it holds, men may doe things with honest affections, and yet doe them ignorantly. And if you grant not this, what flesh can be saved? There were ma∣ny of our Fathers that have opposed many things as errours,* 1.244 which are the received truths of God; certain∣ly they opposed them with honesty of heart, though not with an understanding heart; the fault was not so much

in their heart, as in their head, they did not oppose them out of sinister and corrupt affections, but with honesty of heart, they walked according to their notion of things; and that will serve to demonstrate a man an honest man, though not an upright man, a good Christian; that demonstra∣tion must be taken in upon better grounds. It was said of Asa, That notwithstanding the high places were not removed, yet his heart was perfect with the Lord all his daies, 1 King. 15.14. perfect, that is sincere. A man may have a perfect heart, in this sense, that is, a sincere heart, and yet have many failings in life, nay, and not only many imperfections in his judgement, but some errours too, such as are not damnable fundamentall errours, but only circumstantiall and lesser; but then these er∣rours must a rise from the imperfections of his knowledge, not from the corruption of his heart. The Apostle seems to imply this, Phil. 3.15, 16. As many as be perfect let them be thus minded, and if any be otherwise minded, God shall reveal even that unto them. Neverthelesse whereunto you have already at mined, let us walk by the same rule, let us minde the same things. So much for the third.

4. Here is another efficacy of errour, it will ingage a man to doe much for it: a man may doe much service for an errour, as well as for a truth: a man may preach, may write, may dispute, may be at much pains, spare for no cost, to advance and promote to an errour. I could give you as you all thinke in∣numerable testimonies and experiences of this. It was said of the Pharisees, that they would compasse sea and land, take much pains to make a Profelyte, which when they had done, A man was much more the childe of the devil then he was be∣fore, as Christ saith. And what pains will not the Papists take? how doe they compasse sea and land? What unwear••able pains doe they take, and all this to Proselyte men, to bring them to their Religion? Doth it not often fare, that a servant of errour will doe much more for it, then they who are the children of truth, will doe for the truth? What drudges are they often to Satan, when we are too slack in the service of God; and at two times especially the authours and maintainers of errour are active and sedulous, viz. either in the rise of it, or in the

fall of it, either when it first appears, or when it doth decline, then they set themselves with all their strength, in the one to advance it, in the other to hold it up. When the beast was wounded, there was great pains to lick him whole again. It teacheth us what we are to doe for truth. Indeed, errour is more beholding to it's servants, then truth is to hers. Oh that men should doe so much for the devil, and so little for God, that they should think no pains too much for errour, and that we should be at no greater layings out for the truth. It is a consideration may humble us all, that men should doe more for their sins, then others for their graces, Micah 6.8. That men should take more pains, and be at more cost for errour, then we will be at for the truth. As men will spend them∣selves to nothing for a sin, to maintain their lusts: so will they doe for an errour, nay, and much more; because when men spend themselves for a sin, a lust, they doe it not without some check of conscience for the doing of it, they have inward troubles and stings of conscience in the doing of it, they are self-condemned in it, and therefore cannot do it without much regreeting; but when a man doth any thing for an errour, when a deluded man spends himself for his opinion, he doth it chear∣fully, he glories in it, he looks upon all as set upon Gods score, he looks upon what he doth as the evidence of his sincerity and love to God, and therefore glories in it, triumphs in it, and doth it chearfully; he is glad he hath been so serviceable to his opinion, and looks upon it as being serviceable to God in it, as no question many have done, and many deluded Papists do: and this is a great work of errour.

5. As it will engage a man to doe; so it will check a mans conscience, if he doe not. As when a man deals not faithfully with truth, if for fear, or hope, or worldly respects, he will either be shie to own it, as Nicodemus Christ, or if he will suppresse it, baulk and decline it, if he will detain the truths of God in unrighteousnesse; or if he will deny a truth, consci∣ence is up in arms against him, and flees in his face for it, checks him, reproves, torments him: So it may be with an errour, if a man have received and entertained an errour, and he is per∣swaded it is a truth, though it be an errour, if now, he have

not been faithfull to it, if he have for fear, favour, carnall and worldly respects, been either shie to own it in some company, if he have baulked it and declined it, if he have betrayed it, re∣ceded from it, and denied it, conscience is presently up, to check, to reprove him, and torment him for it. Indeed a man may close with an errour for base ends and respects, and for the same respects may recede from it, and yet never be touched for it, no checks within him; but if a man have closed with an errour, with an honest, simple heart, then if he doe not walk answerable to it, if he baulk and decline it, he shall hear of conscience. If a Papist should be forced from his Religion for fear, though his way be an errour, yet not forsaking it out of light and conviction, that it was an errour, but out of fear of punishment, his conscience will torment him for it: and so in any other opinion, if the heart embrace it with honest re∣spects: which hath caused some to say, that men are neither to be bribed, nor threatned out of their opinions, but to be convinced and perswaded, they are not to be compelled by force, nor yet to be seduced, allured or bribed by rewards; this is to make men sinne against conscience. It was Augu∣stines, but he retracted it,* 1.245 No force is to be used against Heretikes: which we shall speak to in the next great Querie.

Thus you see, as errour will ingage a man to doe, and to doe out of conscientious respects, so will it check conscience, if he doe not. Conscience walks according to it's light, both in checks and comforts: when conscience is perswaded of this or that to be a truth, if he doe not walk answerable to it, it will check him for it: if conscience be not a guide, it will be a scourge, if not directive, it will be afflictive: it will charge him and check him, if he have not walked answerable. And this is a fearfull condition, that such a man is in: he sins in do∣ing, because he doth for an errour, and he is tormented for not doing, because he apprehends it a truth. Indeed a man is not damned for following the dictates of conscience, for this he ought to doe, but he is damned for following an erroneous conscience: we ought to follow the dictates of conscience, but we ought to get conscience rightly enformed then. And what need there is of that, you see here, because an erroneous con∣science

will ingage men to doe, as well as an enlightened con∣science, and will punish and check him, if he doe not, as well as a conscience enlightned.

6. As errour will ingage a man to doe; so it will ingage a man to suffer too. I know nothing that a man may doe or suffer for a truth; but he may doe and suffer for an errour, under the notion of truth.

1. A man may suffer in his good name, he may be content to be reproached, defamed, calumned, and may binde all these reproaches as a crown about his head, with Job, and wear them as his crown and glory.

2. He may suffer in his goods, and be content rather to part with all then his opinion; and when he hath done, as a man would say for a truth, so may he for an errour, which he ap∣prehends truth, I thank God I had any thing to lose for it, its worth all I had, and much more.—

3. He may suffer in his body imprisonment, and what other things may be inflicted on the body, even the highest punish∣ment of all, death it self; and all this for an errour. As God hath Martyrs for truth, so hath the devil Martyrs for errour: what heresie but hath been sealed up by the death of some of the maintainers? The Arians who denied the Deity of Christ, they suffer'd, nay, which is wonder, some of them would suf∣fer for Christ, as a Saviour, though they denied Christ to be God. The like I might say of the Nestorians, Manichees, and others. What need we goe farther? Will not the Papists themselves suffer death for their Catholike Cause? Nay, which is yet more stupendious, a man may not only die, but he may die comfortably, in and for an errour: he may die rejoycing, as if he died for a truth, though he die in a delusion. And that's the next.

7. It's possible for a man to have quiet of conscience, and comfort of conscience, when he doth doe or suffer for an er∣rour; the more uniformly he walks, the more true and faith∣full he is to his principles, still the more comfort he findes, he hath this comfort of his sincerity or honesty of heart, that he hath been true to his light, though that light be but darknesse. A man may have comfort [in] an errour, no true comfort

[from] an errour. Solomon had the greatest revelations, when he was at Gibeah, and where was that, but at a high place? but he had it not from Gibeah. A man may have comfort [in] an errour, but not [from] an errour. I grant false no∣tions may afford comfort: But,

1. Either false comfort, a painted, no reall comfort.

2. Or the comfort is but the comfort of his naturall con∣science, in being true to his opinion, not the comfort of God. The Papists may finde some comfort in their way, but either, it is a deluded comfort, or the comfort which ariseth from being honest to a delusion. There is no question, but there is fear, and comfort in the Turkish Religion; when they do not walk according to their principles received, they may be troubled, and when they doe, possibly they may have comfort: The ground of this is this, because they walk answerable to their principles, and then nothing within will check a man, all is at quiet within: this is but the quiet of a naturall conscience. Naturall conscience will tell them there is a God, and that this God is to be worshipped, but it cannot direct the way; now being either instructed, or brought up and educated in this or that way, he takes it for a truth, though perhaps it be an er∣rour, and walking answerabl•• to it, for want of further light, his conscience is quiet; he hath comfort of those principles he hath, when he hath been true to them; yet this is but false comfort. Certainly, if you have any comfort of God,

It is either, 1. Comfort in an errour, but not from an er∣rour: or it is comfort from your graces, not from your errour. Your graces may afford you comfort, viz. your sincerity, but your errour affords none.

2. Many errours that may have some mixtures of truth in them, and then your comf••rt is not from the errour, but from truth mingled with it.

A man perhaps hath been in some trouble, and his trouble arose from want of an evidence of his sincerity: now it may be there is some opinions abroad, which a man may close withall, as persecuted truths, though they are but censured, condemned errours; and in this act he gets comfort, perhaps he hath the evidence of his sincerity, that he is willing to close

with a persecuted truth, which may afford some comfort, though the thing closed withall be an errour. And I beleeve that many doe close with opinions upon this ground, as persecu∣ted truths, and thereby evidence their sincerity, which per∣haps if they should not, they would be troubled, and could not be able to doe. Indeed it were an honourable and desirable thing to suffer upon good grounds, suffering for Christ is de∣sirable; he who knows the emptinesse of these things, and what these things are in comparison of eternity, would be glad and rejoyce to part with any thing for Christ. Indeed it is not too dear to purchase and maintain a truth with the haz∣zard and losse of all, yet who would be at this cost for an er∣rour? There is none that are godly, but would be content to maintain a truth, and suffer truth to live upon them, upon their estates, comforts, &c. but who would doe this for an errour? I only suggest this to you, it may be you take in an opinion, you receive it for a truth: But take heed you be not deceived: It may be that opinion may cost you your estate, your liberty, &c. and therefore you had best consider well before you enter∣tain, lest you be at this cost to maintain an errour, in steed of upholding a truth.

All is not too good to part withall for a truth, but nothing but is too good to give for an errour. There is nothing which a good heart doth entertain, but he entertains it under this notion, to maintain it, he takes it int•• his house, his heart, with a pur∣pose to maintain it; wicked men receive opinions to live on them; but a good heart receives an opinion, that it may live on him: a corrupt heart entertains an opinion, that it may maintain him; but an honest heart, that he may maintain it. A bad heart takes in an opinion, as his servant, which he makes to serve him, els he will not own it; but a good heart entertains it, as his Master, which shall rule all, and dispose of all; if it say, it must have his pains, his estate, &c. to maintain it, to promote it, to advance it, he is not master of any thing he hath, but all must go to serve it.

And therefore seeing it is thus, you had need to look strictly what you take into your heart; you had need to know what you give entertainment to, seeing you must give maintaining

to it also, and it may cost all you have. I only say thus much, all thou hast is not too dear for a truth, too good for a truth: But there is nothing so little, but is too much for an errour.

And therefore take heed you be not deceived.

And thus much shall serve for the demonstration of the false marks: we shall now come to the sure marks and characters, whereby truth and errour may be evidenced. You have seen hi∣therto, though some of these which have been laid down, may be said to be probable signes, yet none of them can be set down for conclusive evidences. We are now to deal with such, viz. to lay down infallible and undeceiveable evidences of divine truth. And this is the first and main Character.

Divine truth is word-revelation; Truth proceeds from God, [Chara. 1] and is revealed in the Word to us. All Scripture (saith the Apostle,* 1.246 2 Tim. 3.16. It is given by inspiration of God; and in the 2 Pet. 1.21. The prophecies came not in any time by the will of man,* 1.247 but holy men of God spake as they were moved by the holy Ghost. The Word of God it is the r••vealer of all divine truth: if you would know what is truth, your way lies clear; enquire not so much what this man saith, or what that, For all men are lyars, but search and enquire, what saith the answer of God.* 1.248 We are not to attend what others before us, but what Christ before all hath spoken, the truth is in Jesus, Ephes. 4.21.

The Word is nothing else but a beam of that eternall Sun, but a ray of divine, of God-communication.

It is called the Word of truth, nay, truth it self, Joh. 17.17. Sanctifie them with thy truth, thy Word is truth; and this makes the lest syllable in the Word to be more firm for a soul to rest on, then all the protestations of men or Angels; they though true, yet they are not infallibly true, they are not im∣mutably true, but God is, and his Word is a beam of this truth, a ray proceeding from this Sun; and therefore saith the Prophet, Isa. 40 8. The grasse withereth, the flower fadeth,* 1.249 but the Word of our God shall stand for ever, 1 Pet. 1.25. Nay, heaven and earth shall passe away, before one iota, one title of the Word shall fail, Matth. 5.18. It is truth, it is immutable, it is infallible truth, and divine truth is Word-revelation.

The Scripture is not only the revealer of divine truth, but of all divine truth: not that there is no more divine truth then what is revealed in the Word, but that there is no more for us, there is no more to be believed and obeyed, then what God hath revealed in his Word.

It is the boundary of doctrine, and the adequate measure of all divine truth, Deut. 4.2. and therefore God sends us thither, as to the place where we should finde all doctrine to be belie∣ved and obeyed, and as to the touchstone whereby we should try all Doctrines, Isa. 8.20. To the Law and to the testimonies, if they speak not according to this Word, it is because there is no light in them. And the Apostle would have you know, that Word-revelation is a surer way to evidence truth, then a revelation from heaven, as hee tells us, 2 Pet. 1.16, 17, 18. where having been speaking of a revelation from heaven, and the clearest that ever was revealed in the transfiguration of Christ, the Apostles themselves were eye-witnesses thereof, and heard that voice from heaven, This is my well-beloved Sonne, in whom I am well pleased, yet (saith he) vers. 19. We have a more sure Word of prophecie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, meaning Word-revelation; not that this is a more sure revelation then that was, but that this is surer to us: Word-revelation is more sure to us, then a revelation from heaven; God would have us to know truth by Word-revela∣tion; divine truth is Word-revelation. And that is the first Character, which yet for fuller and clearer conception, I will branch forth into three particular maximes.

[Max. 1] What ever the Word of God doth plainly and evidently hold forth, that is infallibly truth: the Word of God, or God in the Word doth give out all Doctrine to be believed and obey∣ed; and whatever the Word holds forth, what ever hath a bottom and firm footing in the Word, that is undoubtedly truth. All is divinely true which the Word holds forth, but all is not morally and practically good. All is to be believed which the Word holds forth, but all is not to be observed: what ever is in the Word is the object of our faith, but what ever is in the Word is not to be the rule of our life.

There are no provisoes to be laid down in point of faith, all

is truth, and we must believe all:* 1.250 faith doth not single ••ut it's object, it doth not pick and chuse, but believes all which God hath spoken: but there must be some provisoes in matter of practice; though all to be believed, yet all is not to be observed, unlesse,

1. It be of common equity, and not of peculiar ingagement, interest, priviledge.

2. Unlesse it be of perpetuall right and observance,* 1.251 and not temporary and for a time only.

There were many things which the Word gave out to the Nation of the Jews to be observed, which since Christ are as Statutes now repealed; they were not of common and gene∣rall equity, nor were they to be of perpetuall and everlasting observance, and therefore are not to be observed by us, though believed of us: what ever the Word gives out, is to be the ob∣ject of our faith, but not to be the rule of life. I come to the second maxime.

What ever may be collected by way of manifest conse∣quence, [Max. 2] or made out by evident deductions from the Word, is certainly true. This is the second maxime.* 1.252 Though a Doctrin asserted be not in totidem verbis, as we say, expressed in Scri∣pture, yet if it may bee made out of Scripture by ma∣nifest 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 there∣fore 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 de∣ductions [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 bles∣sed 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 na∣turally arise from the Scripture. There are many false dedu∣ctions made, and I may say so many errours founded upon the Word of truth. Take an instance or two: you have here a Scri∣pture, 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 damna∣ble 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 to∣tally 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 ne∣ver 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 con∣clusions as these from it, that it is in the power of man of him∣self 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 under∣stood too, and yet those deductions may be erroneous,* 1.253 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,* 1.254 not to decry the old Testament, which indeed was but the Go∣spel 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 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 se∣cond. 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 there∣fore 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 evi∣dence 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 An∣gels: 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 natu∣rals 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 ad∣vanced 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. Ther•• is an opinion that Christ came to save all: here is an o••••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.* 1.255 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 e∣verlasting, 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, un∣lesse there be satisfaction made to it; all the mercy that God bestows on sinfull men, it is in relation to his precedent satis∣faction:* 1.256 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 evident∣ly 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 God, which yet are enemies to the justice and holinesse of God. Certainly faith and holinesse ever goe together, even as heat and light in the Sunne, &c. And that opinion which doth not advance all God, is certainly an errour. If you single out some attribute•• ••nd tell us, this or that opinion is for the glo∣rie of them, if yet it be inconsistent with other attributes of God, certainly, it is no truth of God. All divine truth hath not only a consistency with, but tends to the advancement of every attribute of God. That a man should be justified and saved by Christ, here is the grand truth, and here all the attri∣butes of God meet; here is wisdome, mercy, justice, truth, power, grace, holinesse: all meet in this, as lines in the Center, as beams in the Sunne, as Rivers in the Sea, God and all God is advanced in the justification and salvation of poor miserable man. So much for the first.

2. As truth doth advance the nature and attributes of God, so it doth advance the will of God; by this doth Christ evidence, that his words were true, Joh. 5.30. Therefore my judgement is just, because I seek not mine own will, but the will of him that sent me. If Christ, who was truth essentiall, doth evidence the truth of his Doctrine thus, how much more may we evidence the doctrine of truth by this, that it advanceth the will of God: It sets up Gods will above the will of the creature: it sets up his revealed will above all the autho∣rities of men, above all traditions what ever.

Now if we should examine opinions by this.

1. There is an opinion that man hath freedom of will to spi∣rituall good.

Is this a truth, yea or no? Why here you may be satisfied, this tells you, it is an errour, because it advanceth not the will of God, but the will of man; I say, it advanceth mans will, but not the will of God; it is a doctrin overthrows all the coun∣sels of God: if this were so, where were election, reprobation? then the will of the creature should rule the will of God. And as this opinion is contrary to Gods secret, so this opinion is re∣pugnant to the revealed will of God, he tells us, that it is God that worketh the will and the deed, and that without him we can doe nothing, that it is not in him that willeth, or in him that runneth, but in God that sheweth mercy. So that this opinion is opposite both to Gods secret and his revealed will, both to his decree and to his Word.

3. Divine truth as it advanceth the attributes, the will of God, so it doth advance the waies of God.

It advanceth obedience, exact obedience, it advanceth duty and exactnesse in duty, though it set not duty above Christ, nor in opposition to Christ, though it set not up obedience above faith, nor in opposition to faith, yet it advanceth duty in Christ, and obedience with faith; the obedience of faith justifies our persons, but the obedience from faith doth justifie our faith.

There are many opinions which cry up grace, but de-cry holines, that advance faith, but cry downe obedience, that set up Christ, but cry downe the Law. Indeed we all cry them downe in opposition to Christ and grace, but we set them up in subordination. And indeed there is a sweet subordination between the Law and the Gospell, Christ and obedience. The Law sends us to the Gospel, and the Gospel having justi∣fied us, sends us to the Law as the rule of our obedience. I say, the Law sends us to the Gospel, for it cannot justify, it can∣not save. Indeed it saith, Doe this and live: But not that we should doe, and live by doing, for God hath appointed another way; but it saith, Do this and live, to empty us of our selves, and bring us over to the Gospel that we might live and doe. There may be a fault to put men to doing, before they put them to beleeving, or to put them to doe, that they may be enabled to beleeve, for faith is the rise and spring of action,

all action must begin from faith, and by faith we are enabled to obey, as it was said of Abraham, Heb. 11. by faith Abra∣ham obeyed: and we are said to be created in Christ to good works: there can be no doing without strength, no strength but from Christ, nothing from Christ but by union, no union but by faith, therefore the Apostle saith, He that hath the Sonne, hath life, and he that hath not the Sonne, hath not life: all which seemes to speake plainly, that it is no good way to turne men to obeying, before they put men to beleeving, nor to put men to obeying, that they may be enabled to beleeving. But yet though we are not to put men to duty to enable them by any power in those duties to beleeve, yet may we, must we put men upon faith to enable them to obey; though we may not substitute faith to obedience, yet we ought to substitute obedi∣ence to faith. And indeed it is the noblest piece of faith, that it doth enable us to service. The excellency of faith is not in this only, that it justifies us, but puts us into a capacity, and gives us ability to serve God.

And he that lookes not upon faith, as that wherein it's ex∣cellency doth greatly consist, that it doth enable us to duty, that it strengthens us to service; he doth not yet know what Christ and faith is—he hath only a faith in notion, but knows not faith in truth and power. And so much for the second; di∣vine truth it advanceth all God, the nature and attributes of God, the will of God, the wayes of God. We come to the third.

Thirdly, It doth all this in Christ, I say, divine truth it ad∣vanceth all God in Christ: God hath set himselfe to be advan∣ced and glorious to the creature to all eternity, but in Christ. Indeed all God is no other way to be advanced, but in Christ; nor hath God set himselfe to be wholly advanced any other way of the creature, but in Christ. Something of God is to be seen in every creature, and something of God to be advanced in them, much of God is to be seen and advanced in the whole cre∣ation, the Heavens they declare the wisedome, the power of God: and he sets himselfe to be advanced in them, the law declares the justice, holines of God.

But now Christ declares all God, you may see God in all

his dimensions of glory in Christ: In him hath God set him∣selfe to be visible in all his glory to the Saints. In him dwels all the fulnes of the godhead bodily: fulnes, all fulnes, all the fulnes of the godhead, and all this dwells in him: it is in him prima∣rily, originally, it is in him as the proprietary, as the Lord and master to dispose of it, &c. It is in him perpetually, there it dwells, and dwells for ever. And in Christ hath God set himselfe to be seen in all his glory, his wisedome, his power, his mercy, his justice, &c. This is the rock, into which we with Moses must get, if we would see the glory of God; God might have advanced his justice, his power, out of Christ in our condemnation; but he hath alone set himselfe to be advan∣ced in his glory, to all eternity in his Sonne, and that which advanceth God in Christ, is certainely a truth of God. I come now to the fourth.

Fourthly, That which doth really doe all this: that I say, which doth really advance all God in Christ, is certainely a truth of God. I say [really] there are many opinions which advance our selves, not God, and perhaps some which seeme to advance some of God, not all of God, and some which may advance all God in Christ seemingly, but yet not really, not truly, they may seemingly advance Gods glory, and yet really be destructive and opposite to the glory of God.

It is said of the Chymickes, that they will so counterfeit gold that no touchstone can discover it, though you goe to the touchstone to try it, yet you shall not be able to discerne whe∣ther it be true gold or no, there is no way to try it, but by the fire, and the fire that will purify that which is good, and ren∣der it more excellent, but that which is counterfeit will eva∣porate into ayr and smoake, it is not able to abide the tryall.

Christians ī there are many subtle opinions, many that have a great deale of Chymistry in them, they are good it may be at the touch, but yet are naught at the test; they may passe the touch here, and not be discerned, but the test shall discover them, the fire shall try them; how ever they may passe mans judgement, yet at that great burning day they shall be dis∣covered, when that which is substantiall shall alone continue,

and that which hath been counterfeit shall evaporate into air and smoak; the Apostle seems to imply this, in the 1 Cor. ••.12, 13, 14, 15. If any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble: Every mans work shall be made manifest, for the day shall declare it, because it shall be revealed by fire, and the fire shall try every mans work of what sort it is; where the Apostle tells us, that there shall be a triall, though opinions and doctrines may passe the touch, yet they shall not passe the test, this triall shall be by fire; If his work abide, he shall receive reward; if be burned, he shall suffer losse, but hee himself shall bee saved, yet so as by fire.

Now then would you know what is truth in those many o∣pinions which are held forth? see whether they be Word-re∣velation; see whether they, 1. Advance God. 2. All God. 3. All God in Christ: and, 4. whether they doe all this really, that which doth really advance all God in Christ, is certainly a truth of Christ: and so much for the second Character.

We are come to the third Character, which is this.

Charact. 3. That which doth really advance the whole [Chara. 3] work of grace in the hearts and lives of Saints, that is certain∣ly a truth of God.

There are three eminent discoveries of truth.

1. Truth may be discovered from the seat of it.

2. It may be known by the qualities of it.

3. It may be discerned by the operations and workings of it.

By these three eminent Characters I have endeavoured to evidence truth.

1. From the seat of truth,* 1.257 It is in Jesus, and that was our first Character, Divine truth is Word-revelation.

2. From the qualities of it; and the second Character was one of the most mainest can be laid down, viz. Truth doth really and truly advance all God in Christ.

3. We are now upon the third, which is to discover truth by the operations and workings of it: and here I tell you, That truth doth really advance the whole work of grace in the hearts and lives of Saints.

And when I have done this, I hope there will be sufficient spoken to evidence truth from errour unto you.

Now for our fuller and clearer proceeding upon this, wee must give you out this Character in four particulars.

1. I say, Truth doth advance the work of grace.

2. It doth advance the whole work of grace.

3. It doth advance the whole work of grace in heart and life.

4. And it doth all this really. We shall speak to these par∣ticulars briefly, and then summe them up, and speak to them all joyntly, as they are comprised in the Character.

1. First, Truth doth advance the work of grace. In the former Character I had to doe with truth, as it advanced grace in God: here I have to doe with it, as it doth advance grace in us. In the first, I had to doe with it, as a divine affe∣ction and disposition in God: here I have to doe with it, as a divine quality implanted into us; the first hath respect to grace without us; this second hath respect to grace within us, inherent and imparted grace, our holinesse; and therefore I call it here the work of grace.

2. Truth doth advance the whole work of grace. It doth not only advance some, but the whole work of grace. There may be some opinions which may seem to advance some part of the worke, but they carry not on the whole worke of grace in a sweet and even proportion; you have many opinions which may seem to be serviceable to the ad∣vancement of some graces, but not of all; they may seem helpfull to some particulars, but yet are not serviceable to the whole frame. It is the nature of truth to serve the advance∣ment of the whole work of grace. Indeed it is true, there bee some truths that have a more proper and peculiar influence upon one, then upon another, and may be serviceable to one, more then to another grace; but yet there is no truth that is disserviceable to any, nay no truth, but is helpfull to all Truth advanceth the whole work of grace.

3. It advanceth the whole work of grace, both in heart and life; not but that which doth the one truly, doth the other as really; but because many will pretend the advancement of the work of grace in the heart, when there is no such thing

seen in the life, therefore I put them both together, and say, Truth advanceth the whole work of grace, both in heart and life. Truth doth not onely help your comforts, but they help your service, not only your graces, but your duties; it doth not only relieve your faith, but your obedience also: though indeed some truths that may be more naturally and immedi∣ately serviceable to one, then to the other.

Some truths may be said to be cordials, others physick, and others food, some that are more proper for comfort, others for purging, and others for strength and enablement: but though one truth may have a more proper influence into such a work then another, yet you may suspect that from being a truth, which doth not all; that is no good cordiall which is not phy∣sick, and food too here. There is nothing doth comfort, but it doth nourish and purge the heart also. Free grace is the best cordiall to a poor soul, and is not to be given to faintings in comfort, as men give strong-water to men in a swoon, but it is to be given to faintings in duty: many have been afraid to preach the doctrine of free grace, and many afraid to hear it, they think it is only to be used as a cordiall to poor, fainting, dejected souls. But it is not only a Cordiall, but it is the best physick too, nothing more serviceable to the purging of our hearts, 2 Cor. 7.1. Having therefore such precious promises, let us cleanse our selves from all filthinesse of flesh and spirit. Nay, and it is the best food you can feed upon, to strengthen and enable you to all duty and obedience. It is not onely ser∣viceable to faintings in comfort, but faintings in duty. In∣deed that hath been no good help to your comfort, that hath not been serviceable to your obedience also; if it have relieved thy faith, it hath relieved thy obedience; if it have been ser∣viceable to the work of grace in the heart, it hath been helpfull to the work of obedience in thy life, otherwise thou may well suspect that comfort.

4. Truth doth all this really. It doth really (I say) ad∣vance the work of grace, both in heart and life; it doth it not apparently onely, but really; not in shew onely, but in truth. Some opinions there are which seem to doe it, but doe it not really; they seem, as if they would hold up grace, when they

are destructive to grace; they cry up grace without them, but never minde grace within them; they are all for comfort, nothing for duty; all for cordials, but they neglect food. Cer∣tainly you may suspect that from being a truth, which is not as really subservient to the work of God without you, as to the work of God within you, and to your duties, as to your comforts. Those are no right conceptione of grace, which be∣get not awe, as well as love, fear, as well as faith, and serves obedience as well as comfort. Thus having spoken a little to this Character asunder, I shall now speak to it entire. Truth doth really advance the whole work of grace in the hearts and lives of Saints.

As there is a great agreement between errour and sin, not only, as they are both children of the same Father, but as one is serviceable and helpfull to the other; Sinne in the affection hath much dependance upon errour in the understanding, and a corrupt head is greatly serviceable to a corrupt heart: There is such an agreement between errour and sinne, that wee may safely say, what ever doth tend to the advancement of sinne, to the fuelling of corruption; what ever affords subsidies, suc∣cours, contributions, encouragement and strength to sinne, that is doubtlesse an errour: So there is a great agreement be∣tween grace and truth; they have also both one Father, even the Father of light, and they are both serviceable one to ano∣ther. Truth is serviceable to grace, as errour is to sinne, and we may as safely say, what ever it is that serves to advance the work of grace in the hearts and lives of Saints, that is certainly a truth of God.

As we say of false comforts, that they will never inable to Gods services: So we may say of false notions, they will never work Gods motions in us. As that cannot be truth, which is naturally serviceable to sin: so that cannot be errour, which is naturally serviceable unto holinesse.

Indeed the best comforts, and so the most precious truths of God may be made serviceable to the advancement of sin, but yet they doe not this naturally and directly, but occasionally and by accident. It is one thing what a truth may doe by ac∣cident, or occasionally, another what it doth naturally and

truly. The advancement of sinne is not the work of truth, but it is the fruit of our own corrupt and sinfull hearts, which Spider-like doe suck poyson and venome out of the choisest sweet, even the best of truth, and the best of comforts; in which regard we say, truths are more infallibly known by their revelation, then by their operations; but yet there may be enough in the operations of opinions to discover them truth or errour to a mans self, though not to others. All truth it works like it self; it is holy, and it works holily; it is pure, and it works purely; it is spirituall, and it works spiritual∣ly; it came down from the Father of light, and it carries the soul to the place whence it came. In which regard we may say, that the operations and workings of opinions, being recei∣ved and entertain'd into the heart, may be good characteristi∣cons of the truth, or falshood of them; if not to others, to whom the workings are not so obvious, yet to a mans self, to whom they are apparent, if we will not wilfully shut our eyes, and obscure what is evident.

And that it may be more evident to all, I will here lay down 5, or 6. speciall operations that truth hath upon the soul, where it is entertain'd; by which you may be able to evi∣dence, whether the opinions you have entertain'd be truth or errour.

1. The first and great operation which truth hath upon the [Oper. 1] soul, where it is faithfully entertain'd, it is this: it humbles the soul; Truth where it comes, it hath a soul-humbling pow∣er; discoveries doe humble men, truth is a discovery from God to the soul, it is a beam of light darted from the Father of light, who if he doe but dart one beam of himself into the heart, it humbles the soul, and laies it in the dust before him: the nearer you come to God, and God to you, the more you see the distance between God and you: and hence it is that the greatest soul-abasements doe ever follow the greatest God and Christ-manifestations: You see this plain in those three famous examples of Job, of Isaiah, of Agur: I have heard of thee (saith one of them) by the hearing of the ear, but now mine eye seeth thee, wherefore I abhorre my self in dust and ashes, Job 42.5, 6. Another cries out, Wee is me, for I am a

man undone, because I am a man of unclean lips—for I have seen the Lord of hosts, Isa 6.5. A third hee cries out, Surely I am more brutish then any man, I have not the understand∣ing of a man, Prov. 30.1, 2. who was yet a man of choice, high and excellent revelations; but he saw God, and looking upon himself in opposition to him, hee was humbled, hee was laid in the dust before him. And this is a naturall and genuine property of truth rightly entertain'd, it humbles, it empties a man, it makes man nothing, and God all. None are more humble, more sweet, then those who are the children of the truth: what S^t. James saith of wisdom, which is from above, It is pure, peaceable, gentle, full of meeknes, Jam. 3.13, 17. the same may I say of truth, which comes from the same place; it is not only pure, but peaceable, it is gentle, full of meeknesse, full of humility: it is so farre from swelling, that it empties a man, makes him nothing; so farre from exalting, that it laies a man low, and raiseth up God upon the ruines of pride and self in him.

Indeed we read of knowledge that puffeth up; but surely it is not the knowledge of divine truths, but of naturall things, which indeed are apt to swell a naturall man; or it is not the knowledge of divine truths divinely. A man may know hea∣venly things as a man, yet not as a Christian, hee may know them rationally, yet not spiritually; the one begets pride and vain-glory, but the other, humility and self-deniall. A man may have a rational knowledge of spirituall and divine things, and yet be puffed up with it; but certainly, where there is a spirituall conception and understanding of the things of God, the soul is much humbled and emptied, and none are more humble, more little then those, who are the right-born chil∣dren of truth.

Obj. But you will say, you see many who are humble in an errour, and others, who are proud in the truth, and there∣fore there is no evidencing of truth or errour by this Cha∣racter.

Answ. For the answer of this, which seems to over∣throw all J have said; you see it is made up of two parts, 1. Men may be humble in an errour. 2. Again, men may

be proud in the truth. For answer to the first.

1. That humility that men may have in a way of errour, it is not a grace, but a naturall temper, a smoothnesse and na∣turall plausiblenesse of disposition, which may render a man gratefull to men, though not acceptable to God; we see many who are men to men, but devils to God, they are plausible to men, but act their contrariety, and opposition to God; the greatest spirituall pride, may lurk under the most eminent naturall sweetnesse: the smoothest waters are oftentimes the deepest; and the fairest disposition to men, may be the per∣versest disposition to God.

You see many of the Heathens, who excelled in this sweet∣nesse of naturall temper, that yet were opposite enough to God: and the greatest acts of cruelty have been acted by those who have had the most sweetest tempers of nature.* 1.258 Titus sonne to Vespasian, who was called, Deliciae humani generis, the dar∣ling of mankinde, the Paragon of nature,* 1.259 yet he acted the greatest cruelties against the people of God (which shews the greater wrath poured on them, that so milde a temper should act it) by fire, famine and sword hee put to death eleven hun∣dred thousand of the Jews.

2. But secondly, That humility men have in errour, if not their naturall disposition, yet it is but the keeping and impro∣ving, or the concealing and amending of nature by humane precepts, morall rules and industry. Socrates was a man of an austeer, crabbed, wrathfull and wicked disposition by na∣ture, as he assents to him who reads his Physiognomy; but (saith he) I have corrected that by Ethicks (that is, by mo∣rall studies, rules and principles) which I was by nature. Ma∣ny by industry and morality may correct a naturall disposition, when yet the temper is not changed; they may be mended by this, but not new made, and so their humility is not a grace, but a vertue, and such a vertue as is but a tree without a root, till they be ingraffed into Christ: all grace is from Christ, and no grace from Christ till we come to be in Christ: the A∣postle saith, Wee are his workmanship created in Christ to good works.

3. Men may be humble in a way of errour, because it may

be they have not those occasions and provocations which may draw out their pride and selfishnesse: the stream may runne still enough, if it meet with no stones, but then it will swell and roar: so many may be humble and calm enough, while they meet with no opposition; but oppositions and provocations will discover men.* 1.260 Wee use to say, nature being vexed doth discover it self: the devil could say of Job, that hee was patient, because hee had nothing that might occasion or draw forth his impatiency, and therefore hee desired God, that hee would give him leave but to smite him, and then hee should see, that he that was now so patient, would curse him to the faces there is a great deal of truth in this argument, that there could be no judging of Jobs patience, so long as there was nothing to pro∣voke and draw forth his impatience: and there was a great deal of grace in Job, that notwithstanding all these provocations, he was yet patient and silent to Jehovah.

Men are often patient because they are not provoked; while Jonah had the gourd, he was calm enough, but when the gourd was eaten up, he grew as hot as the Sunne which shone upon him. It is no judging of mens humility, of mens meeknesse, when they have no provocation to the contrary; and there is a great deal of allowance to be afforded to them which have all provocation: Oppression makes a wise man mad, saith Solomon.

4. That humility that men have in a way of errour, may be, it is but a counterfeit, no true and reall humility, it is but the visour of it, not that in truth, there may be smooth lan∣guage, and yet a stormy heart; many may have the voice of Jacob, but the hands of Esau, and a milde countenance, yet a proud and perverse spirit; this is like Goliahs sword cover'd over with a linen Ephod; besides men may put on a smooth garment to deceive, as the Prophet saith, that is, that they may advantage their deceit, and seek to procure the more facile re∣ception of their errours, by the counterfeit shew of humility; and abundance of examples, if needfull, might be alledged for this; he that doth but peruse the Stories of times, will see this abundantly true.

5. But fiftly, we answer, If men are truly humble, and yet

in a way of errour, then their humility is not the result of their errours, but of their graces: all errours are not damn∣ing and undoing errours, though all are sinfull and defiling errours. It is possible many errours may consist with grace, and therefore there may be humility, and yet men may be led away with errours; but then that humility is not the result of their errors, but the effect of their graces. And that shall suffice to answer the first part of the Objection: wee will now come to the second part. As there are many humble in errour, so ma∣ny, you will say, are proud in the truth; and therefore wee can∣not evidence truth by this operation, that it hath an humbling power upon them who entertain it.

Answ. Now for the answer of this, where you say, that many are proud in the truth. It would be considered,

1 Whether you are not mistaken; many there are who mi∣stake magnanimity, and true noblenesse of spirit for pride, as they doe basenesse for humility. Gods people are often char∣ged with rashnesse, choler, pride, impatience, when it is but their courage, zeal, and magnanimity of spirit for the truth of God. Gods people are nothing, when they are to deal with God, but they are something, when they are to deal for God: they are little, when they are to deal with men, even with the least of men in their own cause, but they are great, when they are to deal with the greatest of men in the cause of God. Lu∣ther cals a gracious spirit, Spiritus principalis, a princely spi∣rit, though it be an humble, yet it is a Prince-like humility, and not a Vassal-like basenesse: this is one piece of the royalty of a gracious spirit, hee is not too high to stoop to the meanest services, and yet too high to stoop to the lest sin; he is not too big to stoop to any condition without sin, nor so lit∣tle as to yeeld to the lest sin, upon the greatest tenders or ter∣rours; look upon the Story of the three children. I say, hee is nothing, when hee is to deal with God, but something, when he is to deal for God. You see John Baptist how little hee was, when hee was to deal with God, I am not worthy, saith hee of Christ, to unlose his shoe-lachets; yet you see how great when he was to deal for God; see how he chargeth the Scribes and Pharisees, Mat. 3. O generation of vipers; how he repro∣veth

Herod for his incest; this was not pride, but magnanimity and noblenes of spirit.

And Moses, how little was hee in his own cause, and how nothing when hee was to deal with God? hee is said to bee the meekest man upon the earth: yet in the cause of God hee shews himself; there hee stands upon his terms to the utmost, and would not yeeld to Pharaoh to leave a hoof behinde; the like of Abraham, when hee was to deal with God, how little was hee? I am but dust and ashes: yet when to deal with the King of Sodom, which had respect to Gods providence, and his glo∣ry, he would take nothing from him, not a shoe latchet, no, saith he, It shall not be said that the King of Sodome hath made A∣braham rich. So Paul, though he was humble, and nothing when he was to deale with God, yet he was something when he was to deal for God, he could spare none in Gods cause, if Pe∣ter walk doubly, he will withstand him to the face, as you see.

And it is remarkable what is spoken of the Church of E∣phesus, in the 2. Revel. 2. I know thy patience, and how thou canst not beare with them that are evil; one would thinke those two to be ill coupled together, patience, and yet cannot beare: wherein doth patience lye but in bearing? therefore these are strangely coupled, but they agree well in a gracious spirit, there is patience in our own cause, impatience in Gods; patience in our own cause is a vertue, but in Gods it is a vice, it is not pati∣ence, but cowardize, but pusillanimity: to be little in our own cause is commendable, but to be little in Gods, argues lownes of spirit. And therefore you must take heed of mistaking mag∣nanimity for pride. That is the first.

[Oper. 2] But secondly, It is confessed there is too much pride and self even in the children of truth, in the maintaining of it, and it is a fault they are to be humbled for: how doe men act them∣selves in all their actings for God, expresse their heats, more then Gods? doe we not see in all undertakings, what a deale of pride, what a deale of passion? how doe men swell one a∣gainst another? set their passion instead of their reason one a∣gainst another? insomuch that that which should be the soad∣er of accord, becomes but the bellows of strife, and all means of union becomes means of dis-union, and all reasons for accord prove but arguments of further distance.

And this ariseth, first either from the crookednes and crab∣bednes [ 1] of their naturall tempers. Grace though it alt••r nature, yet it doth not abolish nature; though it doe much correct and amend naturall tempers, yet it doth not altogether, either rectifie, or free us of them.

The apple doth retaine the taste of the stock into which it is ingraffed; though there be a great alteration, yet there may be some taste. Grace is ingraffed upon the stock of na∣ture, and though it may much alter our tempers, though much amend naturall disposition, yet there will be a taste of them, there will be a relish of them. It is a hard task when a man is not onely to deale with a corrupt affection, but with a naturall constitution. A little humility in some natures may shew more then abundance in another. But that is grace in∣deed, which is gotten upon the conquest of contrary tempers and dispositions.

2. It ariseth from weaknes of judgement: weaknes of [ 2] judgment is often joyned with strength of will: none have more strong passions, then they who have the weakest reason. Or it may be men may have strong affections to a way, and may be ingaged for an opinion, which perhaps they want judge∣ment and ability to maintaine against opposition; and this causeth them to fall into heats and passions; and so much of passion, so much of nothing to the purpose; there reason, as one saith, spends upon a false sent, and forsakes the question started.

3. It ariseth from the heat of opposition, which may much irritate and provoke; the best of men are but men, and have their humana quaedam, they have their imperfections, they have their corruptions; and opposition will tempt and draw forth that corruption: we use to say, one froward man makes another; With the froward thou wilt shew thy selfe froward, Psal. 18.26. It is spoken of God, it is true of man. One passion calls in another, as deep calls in for deep; pride occasions pride, and passion, passion, which make men sometimes sadly think how in most disputes and contendings for the truth, men are rather Satans then Saints one to another, rather tempters of their sins, then helpers of their graces.

3. Thou sayest men are proud in the truth. Why? but though [ 3]

grace doe not expell pride, yet it doth humble them for it: though it doe not empty them of pride, yet it empties and humbles them for it. Grace and truth, if it be not a bridle, it will be a whip; if not a curb, it will be a scourge; if it be not directive, it will be afflictive; if you doe not learn your duty from it, it will chastise you for the neglect of it, and so in the issue it humbles men, it makes them nothing for their being something: the higher the flood hath been, the lower is the ebb: the more sinfully they exalted themselves, with the more shame and sorrow they humble themselves before God: they are as little before God, as bigg with men. This is the nature of truth, where it is entertained, either it will inable you to be humble, or humble you for your pride, it will worke one way; either it will empty of pride, or empty for pride: if you have swelled, those swellings are breathed out in sighes: the sighes of the closet doe abate the swellings of the chayre; and if it work either way, notwithstanding this objection, this operation may be a good evidence of truth, that truth doth humble those who entertaine it; and so much for the first eminent operation of truth. I shall be briefer in the rest.

The second great operation of truth is this.

Secondly, Truth hath a heart-changing, a heart-transform∣ing power. I put them both together, because I would draw up all as close as I can. It hath I say a heart-changing pow∣er. Paul had no sooner seen that great truth, Jesus was the Christ, but he became another man, of a wolfe he is now a lambe, of a sinner a Saint, of a persecutor he becomes a Preach∣er. So the Jaylor, what an eminent change did the receiving of the truth make in him? he that before was so cruell and in∣humane to them, how gentle, how tender, how sweet was he now?

Truth makes such a change upon the soul, that this worke is called a new Creation, and the man upon whom it is wrought is a new creature, he hath a new judgement and notions of things, a new heart and affections to them, a new life and conversation in them; he is a man who differs as much from himselfe, as before he did from another man, head, and heart, and life, and all are changed. And this change is not a morall, a partiall, a

formall change, but a thorow, universall and spirituall change, they are sanctified by truth, Joh. 17.17. And therefore I say it doth not onely change, but it transformes, it hath a soul-trans∣forming power: truth doth transform the soul into the nature of truth, it makes the soul holy, as it is holy; pure, as it is pure, spirituall, as it is spirituall; it makes a man like unto it selfe. Be but at the paines to peruse two places for this; the first is 1 Jam. 21. where the word is called an ingraffed word, which indeed changeth the stock into the nature of it selfe. As you cut off the boughs and branches of a crab-stock, that you may ingraff the better fruit into it: so the Apostle he bids us there, to lay apart all filthinesse, and superfluity of naughtines, which are the corrupt branches, in which a corrupt stock doth abound, and saith he, receive with meeknes the ingraffed word, which as it is able to save your souls hereafter, so now to change the whole stock into its own nature: the second place I would present to you, is the 2 Cor. 3 18. While looking upon him as in a glasse, we are changed into his own image, from glory to glory; truth hath this transforming power, where it is entertayned: such as mens notions are, such are their spirits: ill precepts beget ill princi∣ples, corrupt doctrines, corrupt hearts. A mans heart carryes a conformity with his notions and principles: there is a great agreement between what is entertained into the understand∣ing, and what is wrought in the heart; the worke of the heart is but the births of the understanding, the issue begotten upon the heart, by the power of the notions in the minde: never face answered face more exactly in the water, then the heart answers the head, where truths are of divine reception: you may receive truths partially, and as men onely, and yet be never the better for them: there may be truth in the head, and a lye in the heart: but if you receive truth fully and as Christians, as the wax takes the impression of the seale, so doth the heart of truth: and principles are bred in you, suitable to those notions you have truly received: truth where it is entertained in truth, it hath a heart-changing, and a heart-transforming power.

It makes you like it selfe, holy as it is holy, pure as it is pure, spirituall as it is spirituall.

And when men are not so, one of these two must surely follow.

1. Either that is not truth which you have received.

2. Or else you have not received it truly, either that is not a good word which is ingraffed, or that good word was never yet ingraffed into you; Certainely where that is ingraffed, both stock and fruit are changed. And so much for the se∣cond.

[Oper. 3] A third operation that truth hath upon the soul where it is entertained: It hath a sinne-subduing power, truth is of a pur∣ging, healing, purifying, and commanding nature. Where truth is received in power, nothing is in power besides it, where it commands in the soul, the soul is under no other command but truth, where it is truly a Master, (and it is not there truly, where it is not a Master) there nothing rules but truth: what the Apostle saith of the spirituall man, I may say of truth, which is a great part of him. It judgeth all, and is judged of none, and it commandeth all, and is commanded of none. Truth was never there in power, where lust hath power, nor never had command in that soul, where corruptions beare sway. Indeed sin may dwell where truth doth dwell, but sin doth not command where truth doth reign. No man can be under the reign of truth, and under the power of lust, a servant to truth, and a vassall to his corruptions, truth hath a sin-subduing power; it can pull downe strong holds, cast downe high imagi∣nations, and bring into captivity every thought to the obedience of Christ, 2 Cor. 10.4, 5. Are you then under the authoritative power of any corruption, are you under the command of any lust, lusts of the understanding, lusts of the heart, or lusts of life. Know this, either that is not truth which you have en∣tertained, or you have not entertayned truth in the power of it.

[Oper. 4] Fourthly, A fourth operation that truth hath upon the soul, where it is entertayned; It hath a heart-quickning power; as the main truth did raise us up from death, and beget life in us at the first, for every truth, in its measure and proportion, is serviceable to cherish and quicken life begotten in us.

Truth and life alwayes goe together, truth alwayes carries life with it, and life is ever the companion of truth; Christ is

called truth, and he is called life too, Joh. 14.6. I am the truth and the life; hee could not bee the one, if hee had not been the other. Now as all light is in the body of the Sunne, yet every ray, every beam carries light with it: So all life is in Christ, who is the great truth, and yet every truth is a beam from this Sunne; and great truth it carries life with it, it is therefore called the light of life, Joh. 9.5. You can have no communication of truth, but there is a conveyance of life with it; every notion will beget motion, every beam of light will be a stream of life, and carry you on with power to the o∣bedience of truth revealed; the same spirit which is the spirit of truth, is the spirit of life and of power, and where hee is a spirit communicating light and truth, there he a spirit convey∣ing life and power to the soul also. To conclude this then, you have entertain'd some opinions for truth, but are they soul-quickning truths? are they helpfull to the life of God, and to the life of grace in you? Tell me, doe they dead you, or doe they quicken you more? and doe they quicken your graces, or stirre up your corruptions? Are they serviceable to grace, or are they helpfull to sinne? It is the nature of truth to quick∣en our graces, but to dead our corruptions; and this is the nature of errour, to provoke our lusts, but to dead our graces.

A fifth Operation of truth where it is entertain'd, it hath a [Opera. 5] heart-inflaming power. Truth is a beam of that Sun, which doth not only enlighten, but heat and warm us.* 1.261 Light in the understanding begets heat in the heart, the understanding is as the medium between the heart and Christ, and serves as the burning-glasse to the heart, whereby the heart is set on fire with those notions which are carried from Christ by the un∣derstanding to the soul: hee that is baptized with the holy Ghost, the spirit of truth, is baptized with fire,* 1.262 his affections are inflam'd with the love of it.

He that like the Cherub doth shine with light and truth, like the Seraph burns with heat and love. Truth hath an heart-enamouring power, could wee but see it in it's beauty, as the Philosopher said of vertue, I may of truth, we could not chuse but be in love with it; and that which doth enamour the heart, must needs enflame the heart; that which

takes the heart, must needs set the heart on fire, either with desire to enjoy it, or with love in the enjoyment of it.

Indeed it is true, many are too hot in an errour, and others are too cold in the truth; and it is the ones sinne, and the others shame; the one is the fruit of the partiall reception of truth, they take it into the head, not into the heart, Th••y receive not truth with the love of it, as the Apostle saith, 2 Thess. 2. and the other is the fruit of the blinde entertainment of errour; they have light without heat, and thou hast heat without light; their light is a false light, because it is not joyn'd with heat, and thy heat is a false heat, because it is not joyn'd with light. And yet I confesse many are zealous in a way of errour, when the best are too cold in the truth; it is our shame, as their sinne. But here is the comfort, a little true heat is worth a great deal of false fire, a little zeal acted with grace, is worth a great deal spirited with corruption. Men in ignorance are like those under the frigid zone, they are cold and frozen, and have no heats or affections in them. Wee may love things we have not seen, as the Apostle speaks of Christ, 1 Pet. 1.8. Whom having not seen,* 1.263 yet you love, but wee cannot love things wee have not known; and men in errour are like men under the torrid zone, who burn with a false heat; but men in the truth, they are like those who live under the temperate zone, whose heat is comfortable and makes them fruitfull: or if you will take it in another comparison; men in ignorance they are like dead men, altogther cold, and have no heat in them. Men in errour are like men in a fever, whose heat is their distemper: but men in the truth they are like unto men in health, whose heat is their health, and enables them to a∣ction, and resisteth corruption. And that is a fifth operation of truth where it is entertain'd, it hath a heart-warming, a heart-inflaming power. We come to the last.

[Oper. 6] Sixthly and lastly, Truth hath a heart-raising and spiritua∣lizing property: where it comes into the heart with power, it doth raise and spiritualize a man: indeed, the naked knowledge of truth doth no more raise the heart, then the sight of the Sunne doth lift a man up to heaven, but when truth comes in∣to the heart in it's power, it carries the soul thither whence it

came. All truth as it came from God, so it carryes the soule to God, it rayseth and spiritualizeth a man; it doth spiritua∣lize and rayse his understanding, his notions and conceptions of things; it doth spiritualize a mans heart, a mans affections, a mans actions, it makes him a spirituall man, 1 Cor. 2.15. Men are much according to their notions of things, men of low conceptions, are men of low spirits, men of higher and more spirituall notions, are men of finer tempers, of more refined spirits: so farre as truth is received, so farre it doth refine a man: if it enter the head, a man is part refined, but if it be received into the heart, the whole man is spiritualized. A mans head may be refined, and yet he may have a grosse heart; as Christ saith, Make their hearts grosse, that seeing they might not see, they did see in the head, and that was refined, but they did not see in their heart, and therefore that was still grosse; but if the heart once be spiritualized with truth, then the whole man is made spirituall, for truth is of a spiritualizing nature. And so much shall serve for the operations of truth, and this third and last Character, viz. Truth doth advance the whole worke of grace, in the hearts and lives of Saints.

Well then, you see there are many opinions abroad, [Ʋse.] and it may be some of you have given entertainment to some of them, I doe not say, that they are all of them erroneous, but many are, others have much errour mingled with some truth. I have gi∣ven you three touches, whereby you may be able to judge of them: three Characters, whereby you may be inabled to disco∣ver truth from errour. And doe you try your opinions by them? see, are they such as are word-revelation? doth the word plain∣ly, and evidently hold them forth? or are they deductions drawne from the word? But see, is not the place mistaken? are the deductions rightly gathered? are they consonant to the harmony of Scriptures? doe they suite with Gods maine end in Scripture? By these you may be able to discover them.

Again, the opinions which are held forth, or you have en∣tertained, doe they I say advance God? doe they advance all God? all the Attributes? all the will of God? all the wayes of God? and doe they advance all God in Christ? And doe all this not seemingly, but really? Certainely if so, they are truths

of God. Besides you that have entertayned and closed with any opinions, tell me, let conscience speake, hast thou found them to be serviceable, to advance the whole work of grace in thy heart and in thy life? What operations have they had upon thee? have they humbled thee? quickned thee? made thee more holy? more exact in thy walking? &c. Indeed its true, truths are more infallibly known in their esse, then in their o∣perari, in thesi, then in praxi, in their revelation, then in their operations; But yet they may be discerned by their operations also, because all truth workes like unto it selfe, its holy, and it worketh holily, pure, and it workes purely, spiritually, and it workes spirituall: many who know not the simples of things as they grow, that yet know them by their operations, and many who know not a truth in its esse and being, who yet know it in its operations and workings; they know not truth as it is in Iesus, but they know truth as it workes like Jesus; they can∣not evidence truth so fully in its being in the word, as they can in its operations upon the heart; many that know it better by experience, then they can evidence it by arguments. And you shall be able to judge of most opinions, if you doe but look upon them in their operations upon the heart. Certainely that which doth humble us, quicken us, make us more holy, &c. it cannot likely be an errour: if an opinion hath these influences and operations upon the heart, it is surely a truth. And on the contrary, if an opinion doth make us more proud, self-con∣ceited, uncharitable, lesse exact in our walking, &c. it is not probable to be a truth, truth is holy, and it works like to it self, holily. If a man had received a pill, and he see it worke kindly upon the humours, he concludes it is good and proper: but if instead of working upon them, and emptying the body of malignant humours, it doth swell a man, &c. he will pre∣sently conclude it is poyson. So when you have entertayned an opinion, and you finde it workes kindly upon your corruptions, it doth humble you, purge you, and is helpfull to your graces, it doth quicken you, and make you more holy, you have some comfortable evidence that this is a truth, it workes like truth. But on the contrary, if we finde an opinion doth swell us up with pride, make us proud, and censorious, and uncharitable,

deads our hearts to duty, slackens the hand to the exercise of godlines, and you see this not onely the fruit, but the pro∣per effect of the opinion, you may be sure that opinion is an errour.

Christians, you are fallen into those times wherein errours doe abound; as some truths are discovered, so many errours are revealed: you need to take heed you be not deceived, especially seeing every opinion doth language it self unto you in the words of the text, Loe, here is Christ.

And me thinks I did not need to say any more, that which I have spoken might be sufficient, to discover errour, and to confirme you in the truth.

But yet in regard there are so many opinions abroad, and many of those so dangerous, so subtle, so seductive, I shall in the conclusion of this Question adde a few particulars, which may serve instead of a fence to preserve you from errour, and a starre to guide you in the wayes of truth. And I shall branch this discourse into these two generall heads. 1. Cautions 2. Directions.

1. Beware of being too credulous, of taking all upon trust, and drinking in all you heare: many men whose souls are but like to blanke paper, fit for any to scroll upon, or like to soft wax, ready to receive what impression men will stampe in them.

Wee are commanded to examine, to try, to prove all things, as I have shewed at large:* 1.264 therefore hath God given you the light of reason, as you are men, the light of grace, as you are Christian men, that you might prove and examine doctrines. If we were to take all on trust, there were no need of the un∣derstanding of men, the simplicity of children would serve the turne for that.

Now I finde there are three great grounds why men are so apt to take opinions upon trust.

1.a 1.265 One is because they come handed to us by the best men.b 1.266 Men examine more the quis then the quid: the quality of the doctor, more then the nature of the doctrine which is held forth: if they see an opinion handed to them by holy men, and learned men, they presently receive it even as Gospell, with∣out

any scruple, or any doubt of it: and thus oftentimes though they thirst after truth,* 1.267 yet they drinke in errour—you had need to take heed of this in these dayes. I have told you, the best of men are but men, and being men they may be deceivers, though they are not willing to deceive; the Apostle tells us We know but in part. And this is not the least part of our know∣ledge, to know that our knowledge is imperfect.

2. A second ground men are so apt to take an opinion upon trust is, because an opinion comes languaged under the most re∣cept••ble termes, it is conveyed to them under the highest noti∣ons, perhaps it may speake the language of the Text, Loe, here is Christ. And indeed if you looke abroad, you shall scarce see any opinion that will stoop to seek its entertaynment, or pro∣cure its reception upon lower termes, then as the minde of Christ: every opinion pretends Christs commission for its passe, and will carry as bigg a saile as truth it self. And though this prevaile much with men, to give up their understandings, and subject their hearts to such an opinion, either they feare to reject it, or for the very name sake they embrace it, yet certainely all is not truth that goes under that name: too ma∣ny doe stamp Christs image upon their own coyne. To disco∣ver some of those opinions to you, which goe under that name, you may take in these few particulars.

1. Certainely that opinion which suits not with the minde of Christ, though it say, Loe, here is Christ, yet it is an errour, not a truth of Christ.

2. That opinion which suites not with the nature of Christ, who is pure and holy, though it say, Loe, here is Christ, yet be∣lieve it not, it is an errour, and no truth of Christ.

3. That opinion which suites not with the life of Christ, which was exact, holy, humble, &c. though it hold forth, Loe, here is Christ, yet it is none of Christs.

4. That opinion which obscures and robbs Christ of his glory and gives to man that which is due alone to Christ, though it say, Loe, here is Christ, yet it is an errour, and no truth of Christ.

5. That opinion which breeds a distance, and estrangement between Christ and the soul, that interrupts the soule in

communion with Christ, either in believing or obeying, that draws the soul either frō the obedience of faith, or the obedience to the command, though it say, Loe, here is Christ, yet it is an errour, and no truth of Christ. By these touches you may disco∣ver many opinions to be errours that goe under that name, which shews you the danger of drinking in all opinions, that language themselves unto you under the name of Christ.

A third ground why men are so apt to take opinions on trust, is, because, besides all this, they may carry some fair and love∣ly aspects, which may render them lovely and desirable, as if they were truth it self; many men are tempted into an opi∣nion, rather then perswaded into it; they are led rather by affection, then by judgement; the benigne and fair aspects, which an opinion may carry, may much take men, and pre∣vail with them for the entertainment of it. It was our fall at first, the lovely aspects which the fruit did bear; and it is ma∣ny an ones fall still, even the fair and lovely aspects which an opinion seems to carry with it. I have told you the Prince of darknesse may transform himself into an Angel of light, and he may convey errour to you, not only under the notion, but under the habit of truth it self, and render an errour e∣very way as lovely, desirable and acceptable as the truth it self.

And therefore there being so much danger, dealing with so subtle an adversary; we had need to beware what we enter∣tain, and sift it to the bottome, before ever wee give it wel∣come into our hearts. And that's the first Caution. I will be brief upon the rest.

2. Beware of prejudice: look not prejudicially upon an o∣pinion. As wee are not to look upon an opinion with affecti∣on, and so give up our hearts to it, before wee have tried it: so wee must not look upon it with disaffection, and so set our hearts against it, before wee have examined it. Indeed there are some opinions not worthy tryall. Some are to bee lookt upon with abhorrency, as such which are destructive to faith and godlinesse; when I say you are not to look upon opinions with prejudice, I mean, not these, for those you are to look upon with abhorrencie; but I mean, such as are controverted

among the godly themselves, and such as may consist with all holinesse of life and conversation, of these I would be under∣stood to speak, when I say, look not with prejudice against any way: men, when they receive prejudice against a way, ei∣ther they will not search at all, or, if they doe, they will not know. As aff••ctions to a way doth hasten the understanding to know, and the heart to embrace it: so disaffection to a way doth hinder the understanding from knowing, and hold off the heart from embracing. It is a hard thing to perswade that man, whose heart is either ingaged to a contrary way, or his understanding prejudiced to this way: Such a man may bee convinced, but it is hard to perswade him, his affections and ingagements act against all that light, that he will not see, he will not know; it must be our work, if wee will finde out truth, to beware of prejudice. You know it was that which hindered the Jews from closing with Christ, who was the great truth, and it will be that will hinder you from embra∣cing of lesser truths. Formerly the novelty of a way, the pau∣city of professours, the meannes of their condition, the weak∣nesse of their parts and abilities, the bad entertainment a truth had in the world, were the great stumbling blocks or prejudices to the entertainment of truth. It was so in the Go∣spel, as you all know, and it is well if the prejudices be not turn'd the other way, and that the ancientnesse of an opinion, the multitude of professours, the quality of them, the great∣nesse of their learning and parts, the favour it may finde in the world, be not the great prejudices which may hinder from the closing with it. God hath often times in providence smi∣led upon an errour, and discountenanced a truth, and he may please to let the truth finde favour, and errour bee discounte∣nanced. Wee look for those daies, when God shall make Kings nursing Fathers, and nursing Mothers to his Church, when the Kingdoms of the earth shall become the Lords and his Christs: this is promised, and therefore this should bee no prejudice, when God doth bring it about, to hinder us from the entertainment of an opinion. If you would finde out truth, beware of prejudice on any side, and look singly upon the opi∣nion without any other respects at all.

3. Beware of being byassed with carnall and corrupt affe∣ctions; most men of the world are carried with byasses, ra∣ther then with principles; they are moved rather by affections then judgement, by things without them, rather then princi∣ples within them.

There are four great Byasses which carry most men in the world.

1. The first Byas is, the love of the world, which is a strong byas. There are too many that stand as the people in the Mar∣ket-place, who would not goe into the vineyard, till they were hired: so they are not willing to entertain an opinion, em∣brace a way, till they can see what it can doe for them; they must be hired with filthy lucre, and will doe nothing till they see what will be most advantagious: God keep us from such a spirit! He who doth not see truth all riches, shall never be the possessour of it, such a man will see nothing to be truth or errour, but what may stand with his own ends, his secular advantages. As they used to say of a corrupt Judge, he had Bos in lingua, he had money in his tongue, and being bribed would say any thing: So J may say of a worldly man, he hath bos in corde, the world in his heart, and hee will not close with, or embrace any thing, but what may stand with his advantages; where there is the love of the world,* 1.268 there is desire to get the world, and fear to lose the world, and such a man will make all to serve his main corruption. You see the desire of gain, it made Judas to sell Christ, Demas forsake Christ, he forsook Christ, and did cleave to this present world. Hence Christ saith, Joh. 5.44.* 1.269 How can you believe, so long as you seek ho∣nour one from another, and doe not seek that honour, which is from God only? And the fear of losing the world made the Jews deny Christ, and reject him: If wee entertain him, say they, the Romans will come and take away our place and Na∣tion. Men that love the world they will doe any thing to get, and any thing rather then hazzard and lose that they love so dearly. Hence, Jam. 4.4. If you love the world, the love of the Father is not in you; he that will be a friend to the world is an enemy to God, and it is upon this ground, be∣cause if ever God and the world come in competition, he

will forsake God and cleave to the present world.

2. A second byas, is popular applause: men naturally love to be some body, there is no man that would willingly stand as it were for a Cipher. Every man, with Simon Magus, would be given out to be some great one: and when men can∣not be taken notice on in a crowd, they will be singular. As this may be a ground, why many doe deliver an opinion to dif∣ference themselves from others in esteem, by differing them∣selves from others in judgement: So it may be a ground why others entertain and receive an opinion, to difference them∣selves from others by their practice, to be thought more singu∣lar, more holy, more conscientious; they are men only ac∣counted conscientious which differ from others, alas they think that others take all upon trust, and are of the State-religion, and close with any way; and therefore thinke they, if J will be accounted singular, if J will be esteemed indeed conscien∣tious and religious above others, I must difference my self from others, and oftentimes where there is least holinesse, they will be most, forward to goe this way, to gain an esteem of holinesse; men that cannot get an esteem of holinesse by their practice; they may labour to get an esteem by their opinion; J doe not say any doe so, but certainly men may doe so, which is a fearfull spirit: these make but Religion serviceable to worldly ends; Godlinesse advantagious to their own gain; which certainly is the worst of spirits: and that is the second.

A third byas which carries many, and of which you had need to beware is,

3. Compliancies correspondencies, or engagements to friends, who are this or that way, or of this or that opinion. And we know by experience that this hath been a strong byas. As disaffection to persons, hath wrought a distance and dis∣like of the opinions they hold, and the waies they walk in: so affection and love to persons, hath too much perswaded with many to the entertainment and embracing of their opinions also. A man looks upon such and such friends, such to whom he stands thus and thus related, it may be a father, a sonne, a brother, a husband, a wife, &c. or such to whom he is so and

so engaged, or such upon whom he hath such and such depend∣ences, and they are of this or that opinion; and this comes in, either as a great motive to close with the same, that so they may be rendered more acceptable and gratefull to them, or it stands as an obstacle to hinder their closings with what is con∣trary to them. We should not indeed know either father or mother, husband or wife, sonne or daughter in the cause of God.

As we are to sleight all interests and relations, if they stand not with God, if they walk in a way of errour: our engage∣ments to God must drown all other engagements, our relati∣ons to him must swallow up all other relations to the creature: though they are dear, yet God is dearer: so we are to wave all interests and relations in the finding out and entertainment of truth. It was Davids spirit,* 1.270 Whom have I in heaven but thee, and in earth I desire in comparison of thee? We are nei∣ther to be frighted into errour, nor bribed into truth, we should take in our opinions by judgement, not by affections; by revelation from God, not by relation to the creature: if our interests, or relations, or engagements and dependencies, doe come in, while we are in the disquisition and search of truth, we shall finde them great byasses, either to carry us to the embracing of errour, or rejection of truth, or if neither of them, yet to the blinde reception of truth: the Apostle tels us, he did not consult with flesh and bloud, but was obedient to the heavenly vision, implying, that if he had consulted with flesh and bloud, he had not been obedient: so, if you consult with your flesh and bloud, with your relations, friends, in∣gagements, either you will not be obedient, or you will yeeld a blinde obedience to the heavenly vision; a man may enter∣tain an errour honestly, and receive truth corruptly; he that entertains an errour singly and simply, without being byassed with corrupt affections, doth entertain it honestly; but he that receives a truth, being byassed with interests and engagements, &c. doth receive it corruptly.

If you would finde out truth, beware of being byassed by friends, relations, dependencies, ingagements in the disqui∣sition and search of it; let your relations to truth swallow up

all other relations, otherwise you will sinfully embrace an er∣rour, or blindely and corruptly entertain a truth. It will be ten thousand times better for him, who is honest in an errour, then for thee, who art corrupt in the truth.

4. A fourth great byas, which is all the rest in one, is self. Self is not only the principle which worketh in most men, but it is also a byas in working. It is a master wheel to set men on work, and it is as oyl to the wheels to keep on working: it was the great prayer of Augustine,* 1.271 Good Lord deliver mee from my self, and it may well be ours; if self interpose, you will never finde out errour, nor discover truth. Self-aims, self-ends, self-advantages will blinde our eyes from beholding truth or errour: if self reign in any man, truth shall never command there, because the laws of truth, and the ends of self are inconsistent one with another: if self keep the door, it will admit and let in nothing that may be d••structive to it. It will doe by opinions, as men doe at the gates of a City, en∣quire whether they be friends or enemies, before they let them in; and if upon enquiry they be found to be such, as will not correspond with their selfish ends and principles, they will do by them, as Elisha did by Ahabs messenger, shut the door, and hold them fast there, because they apprehend the sound of the Masters f••et behinde; they apprehend that the entertain∣ment of such a truth, will be destructive to their selfish aims and ends. If ever you would finde out truth you must learn to deny your selves, you must be content to sacrifice all to the obedience of truth, you must be content to give up your sinnes, as a snare, and your selves as a sacrifice for the enjoyment of it: he that sees not truth more riches then all riches, he that prizeth not truth above riches, friends, the world, he shall never be a true owner of it: Indeed he may own it, but never be true owner of it; he may own it as a servant, and make use of it so farre as it may be serviceable, but he will never own it as a Master, to which he makes all serviceable. Many love to command truth, but few to be commanded by truth; many love to be master of it, but they will not be mastered by it: they look upon truth, as we look upon fire and water, to be good servants, but bad Masters; and therefore as they enter∣tain

it, when it may serve them; so they can disclaim it, when they are to serve it. I see a deal of self in the world, both in the setting on foot, and in the entertaining and main∣taining of opinions: nothing would be so great a check to errour, nor open so free a course for truth, as the removing of this great obstacle of self out of the way, let it be all our prayers (we had never more cause) Good Lord deliver us from our selves. Let not self interpose it self either in the venting, the searching, the entertainment, or rejecting of o∣pinions, lest we close with errours, and deny the truth. And so much shall serve for the third Caution: I will be brief in the rest.

If you would finde out truth,* 1.272 beware of wilfulnesse and perversnesse of spirit: we are oftentimes too stubborn in er∣rour, and too easie in the truth; we are I say too facile in the truth, and too tenacious in errour; and though there be no rea∣son why we should be so, yet there is great reason why we are so; errour, you know errour hath more agreement with us then truth; it is more sutable to our natures, and our tem∣pers, and therefore we doe more strongly adhere to it; be∣sides, it may be an errour may be the birth of our own hearts, a brat of our own breeding and bringing forth, and we love our own. It is more easie to deny the births of our body, then the births of our souls; it is more easie for a man to deny his naturall affections, then his sensuall affections; sinne is more our selves, then our substance is, and there is much to height∣en the difficulty. Certainly it is an act of great self-emptying for a man to recede from, and deny what he hath sweat for, what he hath brought forth with a great deal of pains, and handed to others under the most lovely and receptible notions of truth, and hath perhaps gotten a great deal of honour, of applause, of gain thereby. I say it is hard for such a man to deny himself in such opinions. There is no man would be ac∣counted either weak or wicked, either a deceiver or a fool, now he knows he shall run the censure of one of the two, either men will look upon him as wicked, and a deceiver, one that hath been an impostor and seducer; or else, they will look on him as weak and simple. And the present height of esteem,

which the opinion hath raised him up unto, doth heighten the act of his self-deniall, and make it more difficult for him to become nothing; we have need to beware of such a spirit, men have taken too much liberty in our daies to vent them∣selves, and it may be have drawn many disciples after them; they have gotten much applause, and much honour by being sin∣gular; none indeed have more esteem amongst many, then they whose hearts are the forges of novelties: It is a sad thing, Oh! but take heed of being perverse in your way, learn to deny your selves, and judge it your honour to be conquer'd by truth. It is greater honour to be the spoil of truth, then to carry the trophies of errour; a greater honour to be a servant, a vassall to truth, then to be a King in errour. And with that I shall shut up the Cautions. We shall now come to the Di∣rections, whereby you may be able to finde out truth in these daies, wherein errour abounds.

* 1.2731. Consult impartially and diligently with the Word of God, and God in the Word. There is much in this first Direction.

It is indeed the main of all, and therefore we shall speak the more largely to it.

The Word of God is held by all the touch-stone to try and discover opinions, the mine where truth lies, the mint of do∣ctrine, the orb, out of which truth shines, the casket, wherein this jewel is locked up, the Starre, by which we must sail, if we would be preserved from those rocks and shelves, which o∣therwise we are in danger to split our selves upon.

1. But then, 1. The Word of God must be consulted withall; the Starre will be no guide, if we doe not eye it; nor will the Word be any direction, if we doe not consult with it: we must then consult with the Word, which hath relation to the understanding, for the affections are not to intermeddle in the finding out of truth.

2. And secondly, we must consult impartially, that is, with∣out prejudice, without prepossession, without byassing, with∣out sinister affections, without corrupt aims and ends, consult impartially, as men desirous to know, and resolved to doe. It was the fault of the Israelites, they desired Jeremy to enquire

what was the minde of God, but they were pre-resolved be∣fore what to doe,* 1.274 and therefore when Jeremy brought them a message contrary to their mindes and pre-resolutions, they re∣jected it, and said in plain termes they would not obey the Word of the Lord which he had spoken: So many they enquire into the Word, but not with impartialnesse of spirit, they are men pre-resolved, and rather enquire to strengthen their own resolutions, and pre-possessions, and engagements, then as na∣ked, single inquisitours, to know and obey the minde of God revealed; this is the doublenesse of spirit in men; these doe not enquire Gods minde, but enquire to strengthen their own minde; they are resolved of their way, and rather search to fortifie themselves in their pre-resolutions, then to alter their resolutions according to Gods discoveries. Take heed of such a spirit. Consult, but consult impartially, as men that doe apprehend it their happines to know the good and acceptable will of God.

3. Consult diligently. Wisdome is a treasure that must be digged for, as the wise-man tells you, and so is truth; and I may say of one, as he of the other, Then shall you finde it, if you digg for it as for hidden treasure: You have another promise for that, Hos. 6.3. Then shall you know, if you follow on to know the Lord; where ever the Antecedent duty was ever truly done, the consequent priviledge was never denied. A man may with Pilate ask what is truth; and with him never be the wiser; he asketh rather out of complement, then out of affections to be resolved. And a man may enquire overtly and remisly, and yet never know: but he that doth enquire di∣ligently and industriously, that diggeth for it, as for hid trea∣sure, 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,* 1.275 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 A∣postle 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 imparti∣ally and diligently with the Word of God, and God in the Word.

* 1.276Obj. But you will say, though it be granted the Word is the supreme Judge, yet the Scripture is capable of many and di∣vers 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 in∣spiring, but from the persons enquiring: it is the ignorance and perversnesse of men, who wrest Scripture to their own con∣demnation.

* 1.2772. But secondly, though men give divers senses of Scri∣pture, 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 Scri∣pture. 1. Regula fidei, the rule of faith. 2. Praxis Eccle∣siae, the custome of the Church. 3. Patrum consentiens in∣terpretatio, the agreement of Fathers. 4. Conciliorum prae∣scripta & 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.* 1.278 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 resol∣ved 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 di∣rection, 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, O∣pen 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, be∣cause 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 o∣pen 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 will towards men; the Vulgar latine reads this clause, Peace on earth to men of good will; and hereupon the Papists doe e∣stablish the doctrine of free-will: now from the originall they are easily confuted, for there it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which doth ever signifie the free-grace of God, and it is never used for the free-will of man. And so some of the Papists grant: take another instance, Eph. 2.10. For we are his workmanship, created in Christ Jesus unto good works. The Vulgar latine reads it, we are his workman∣ship, created in Christ Jesus in good works; hence the Pa∣pists doe gather, that we are justifi'd by good works: but by the originall they are easily confuted, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in that place sig∣nifies to, not, in, and so must be read, Ʋnto good works, not in good works: so it is said, that the Church of Jerusalem, consisting of above 8000, w••re but one particular Congrega∣tion, and it's gathered from that, Act. 2.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. which they render, in one place, but compare that with Act. 4.26, 27. where you have the same words after used, but yet it is not meant or a Convention of persons in one place, but a consent of mindes in the same thing. But so much for the second.

A third means: we are to consider in the perusall of Scri∣pture, what speeches are proper, and what are figurative: when words are to be taken figuratively, they are not to be interpreted properly.* 1.279 That is a miserable servitude, to interpret those speeches properly, which are spoken figuratively: the great quarrell that is between us and the Papists about tran∣substantiation, it doth arise from those words, This is my bo∣die, which they interprer properly, and they should be taken figuratively. Origen, who in other places was much for al∣legories, yet he understood that literally, which was to be ta∣ken mystically. And it is to be feared, as the taking of the li∣terall in an Allegoricall sense, was his sinne: So the taking of a figurative in a literall, was his punishment. But how should we know what is to be taken literally and properly, and what to be taken figuratively and by way of Allegory? Hence the

4. The fourth meanes, we are to looke upon the scope,* 1.280 the end, the matter the circumstances, viz. of persons, place, time, and to attend to the antecedents and the consequents. And by this meanes it will neither be difficult to refute many errours, nor to cleare many truths. For instance, 1 Pet. 4.8. the Apo∣stle saith, charity shall cover the multitude of sins, hence the Pa∣pists inferre, that charity hath power of taking away sinne, and justifying us before God, and therfore say they, we are not justi∣fied by faith only. Now if we consider the occasion, the scope, the antecedent and the consequence, and other circumstances, we shall finde the Apostle doth not speak of a charity, which doth justifie us before God, I know none such, but of a brotherly charity one towards another: why, how shall we know that? I answer, by the context, because before he said, Have fervent cha∣rity among your selves; and compare this with Prov. 10.12. whence Peter had it, and there you shall see it plain, Hatred stirreth up strife, but love covereth all sinnes. The like in∣stance might be alleadged from Matth. 19.17. If thou wilt enter into life, keep the Commandments. Hence the Papists say, we are justified by works; but in the mean time they doe not attend the man to whom Christ speaks: It was to one lean∣ing and resting upon his own righteousnesse, and puft up with pride, that he should be saved by his own obedience, and there∣fore Christ to convince him and empty him of that frothy opi∣nion he turns him to the Law, not to be justified and saved, but to be convinced and self-condemned, that he might look for righteousnesse in another.

5 M. One place is to be compared with another, possibly in one place the sense is very darke, and we doe not understand it: then it is our worke to compare that more darke place, with such places as are more plain, and by that you shall finde the sense: to give you an instance of that, 2 Jam. 21. where it is said, Abraham was justified by works, it seems obscure, but compare this with the 4 Rom. 2. by that you shall understand it, there it is said that Abraham was not justified by workes: And he gives this reason of it, for if Abraham were justified by works, then he had whereof to boast; and Iames therefore speaks of a declarative justification, or a justification before men: and

Paul, of a justification in the sight of God, as is usually and truly answered, thus by comparing of Scripture with Scripture, the truth is discovered and found out. That is the fifth way.

6 M. In comparing of places, remember these two particulars. First compare like places with like, viz. 6. Joh 53. with this, Joh. 4.14. that water is spirituall, and the way of drinking is spirituall, and there is the same reason for eating; the way of eating Christs flesh, is also a spirituall eating; so 16. Matth. 19. with the 18. Matth. 17. Ioh. 20.21. So that 6. Act. the choice of deacons: It is to be expounded by the 1. Deut, 9, 10, 11, 12, 13. where you have the same occasion. It was too hard for Moses, and you have almost the same qualifications of the persons. So 1. Cor. 5. the casting out of the incestuous per∣son. It may be best expounded by 13. Deut. 5, 8, 9. where you reade the seducer to idolatry was to be killed: which is not to be meant as if every particular man were to doe it, this had been murther; but there must be processus judicialis; it was a∣ctus judicialis, and all this secundum allegata & probata, they were first to complaine, then the Iudge was to inquire and to sentence, then the people were to lay their hands on him, they were to joyne in execution of the sentence, and willing r••je∣ction and casting him out. Many others might be named, but I shall wave them, and come to the second.

2. As you compare like places with like, so unlike places with unlike, viz. 6. Ioh. 53. Except ye eat the flesh of the Sonne of man, and drink this blood, you have no life in you: whence the Papists gather a corporall feeding; now compare this with the sixth Commandment, Thou shalt not kill, if it be such a fault to kill, much more is it to eat and devour a man, as Papists do conclude by their doctrine: Hence Aug. saith, those words ought to be interpreted figuratively, otherwise they had requi∣red a horrible sinne of us.

7 M. All our expositions should agree with the Analogy of faith, which you reade of 12. Rom. 6. Prophesie according to the pro∣portion of faith; now the Analogy of faith is nothing else, but the constant and perpetuall sentence of Scripture, in the cleerest places of it: of which sort are the Articles of faith, the Lords Prayer, the ten Commandements; and what ever is repugnant

to this is a false exposition: now for instance, that exposition, this is my body, by which Papists interpret, this bred is changed into my body; the Lutherans they say the body of Christ is under this bread: both these are false, they differ from the A∣nalogy of faith.

1. That tells us Christ had a body like ours, and such a body as cannot lye under the accidents of bread, or be together with it.

2. The Analogy of faith saith, Christ is in Heaven, therefore not in a box with them.

3.* 1.281 It saith Christ shall not come from Heaven till judge∣ment: therefore not from the box, nor can the words of the Priest, who stiles himself Creator creatoris sui, make him. So the Papists say we are justified by works, this is also contrary to the Analogy of faith, because in the Lords Prayer we begg for pardon, which shewes remission an act of grace, not debt.

8 M. Because we are weak & not able to use these means, there∣fore we ought to make use of the best helpes, reading, hearing, meditating, conferring together, with the comments and ex∣positions of the best and most orthodox.* 1.282 But in this take heed of tying your faith to men, give not too much, be con∣tent to take in the light of others, but doe not shut your own eyes, and give up your selves wholly to be guided by them: And if you use these meanes impartially, plainely, without prejudice, you shall be inabled to finde out the minde of God, so farre as concernes your everlasting peace. And that is the first direction.

2. Di. Get an humble heart, God hath said he reveales his se∣crets to the humble, the humble shall know his wayes. God will breake his minde to the broken in heart, that is the way to finde out any truth in generall, and this or that particular truth in controversy: you see this in the 43. Ezek. 10, 11. Shew unto the house of Israel, that they may be ashamed of their iniquities, and then shew them the paterne. And God grant we may be an humbled people: certainely it is the way to finde out the truth of God in these times of errour

3. Di. Labour to be renewed in the spirit of your minde: That is another direction.

An unrenewed man shall never know the minde of God, God will not reveale his will to those, who will doe their own. This is that the Apostle layes down as a preparation, before he did reveale some points to them, Rom. 12.2.* 1.283 Be not confor∣med to the world, but be ye renewed in the spirit of your minde, that ye may prove what is that good, that acceptable and perfect will of God: where you see the Apostle layes down this as a necessary antecedent before we can know, viz. the change of the heart, and the renovation of the minde.

4. Get a heart prepared for the entertainment of the truth of God upon any termes.

A heart that may value more of one truth of God then a world: a heart that esteems truth honour, truth riches, truth friends, truth to be all. A heart that cannot deny it selfe in these things for truth, or a heart byassed and drawne aside by carnall respects, &c. will never finde out any truth of God. Sinne in the affection causeth darknes in the understanding, a corrupt heart will breed a corrupt head, &c. sinne in the affe∣ction breeds errour and darknes in the understanding.

Truth is simple, and none but a simple heart is fit to close with it; doublenes of spirit will never close with singlenes of truth, &c.

5. Enquire diligently, search to finde out Gods minde in this. When men will take paines in searching, God will shew mercy in revealing; Then shall you know, if you follow on to know the Lord, saith the prophet, Hose. 6.3.* 1.284 Most men walke in the way of their fathers, and never enquire whether it be according to God, yea or no. And some men, with Pilate, they will slightly enquire what is truth, but will not take pains to finde it. And some there are, who, with the young man in the Gospel, when they heare it, they will turne their backs on it, either it will not stand with their profits or pleasures, and such shall never be professours of truth.

6. Walke answerable to those manifestations you have, walke in conformity to that measure you have received. As it was with talents, so here; Talents not improved, instead of increa∣sing them they were taken away: he that will not doe what he knowes, shall not in time know what to doe. If then God

reveale any point of his minde to you in any thing, beware lest either carnall feare, or carnall respects doe cause you to smother the notions of God, or detayne the truth of God in unrighteousnes.

Let your practice come up to your light, let your walking be as large as your knowing. And when God sees us faithfull in a little, then will he reveale more to us; when he sees you walke up to the light which he hath made known, then will he re∣veale his whole minde to you.

David was a man that God would reveale his will unto, and he was a man ready to doe all the will of God, Act. 14. And you have a plaine Scripture for this, Phil. 3.15. Let us there∣fore as many as be perfect, that is, upright, be thus minded, and if in any thing you be otherwise minded, God shall reveale even this unto you: neverthelesse, whereto we have attained, let us walke by the same rule, let us minde the same thing. And so much shall serve for the fifth great Quaery: I have stood long upon it, because it is of such main concernment, I have yet another which is of great moment also, and I have then done with this dis∣course.

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 concern∣ment 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* 1.285 some also differing from themselves, after∣wards 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 in∣jure and offend? It is a point of great subtilty which most cannot discern, there are many labyrinths, many winding sub∣tilties 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 infalli∣ble; 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 dis∣sent 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 apprehen∣sions, 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 diffe∣rences 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 allow∣ance of some. Those of wider difference contending for a

liberty of all opinions. To both which we shall speak some∣thing in the following discourse. For the present, let us return to our Question propounded, viz. What waies God hath l••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 a∣bominate all corporall or crumenall mulcts, and say the Church hath no power to punish the body, or to lay fines up∣on 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:* 1.286 It is for the man of sin to propa∣gate 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 re∣venge all disobedience, as the Apostle saith, 2 Cor. 10.6.* 1.287 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.* 1.288 The weapons of our war∣fare, 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 u••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 ap∣pointed of God for such ends in his Church. We cannot exp••ct Gods blessing upon any thing, further then it hath Gods ordi∣nation. 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 ru∣ine, but amendment; not destruction, but edification, as the Apostle saith,* 1.289 2 Cor. 13.10. God hath given us this power for edification, not for destruction; the end of Church-Ordinan∣ces and administrations, are not so much to punish sin, as to reform the sinner; not to punish mens evil, as to make them good,* 1.290 as Zanchy sets it down excellently in his Tractate, de discip. Eccles. where he would shew the difference between the end of civil and ecclesiasticall or Church censure, the end of this last is not the punishment of sin, but the salvation of the sinner, the edification of the Church, the glory of God: But the scope of the other, is to punish sin it self, neither doth it look to the salvation or damnation of the offender, nay, though the sinner repent, yet the Magistrate is not to spare, but to punish him for his offence committed. But now the Church doth not punish, though the person have sin'd, unlesse he be obstinate, and impenitent, nor is her punishment for death, but life and salvation, and upon repentance the sinner is again received into the bosome of the Church. So that you see, here is a vast difference between the one and the other.

4. Let me further adde to this, that as these outward means are unsutable, so they are unserviceable and insufficient to these ends, for which they are pretended to be used; insteed of humbling men, and reforming men, they provoke men, hard∣en men, and make them more averse to reformation: thus God blasts those means which are not of his own ordination; the spirit will only work with his own tools; he will only con∣curre with his own means and Ordinances: and seeing these are not so, it can never be expected that such means which are of a different kinde from the spirituall kingdome of Christ, should ever produce and bring forth such effects as are proper only to that heavenly kingdome, carnall fl••shly means cannot produce and bring about divine and spirituall ends; it is be∣yond their sphear, out of their power, they were never anoint∣ed of God to those ends, nor can they ever be serviceable to produce them: So that we shall willingly and cheerfully agree with any in this,* 1.291 that the Church hath no power over the bo∣dies, the estates, the rights, priviledges, honours and digni∣ties of men; Nor upon any offence what ever doth their pow∣er extend to the punishing, limiting, or depriving them in any of these.

But now, though these are not the wayes and weapons of the Church, yet she hath waies, she hath weapons, and these warranted, nay ordained of God for these ends, viz. to sup∣presse errour, and reduce erroneous persons. And these Church means we will comprize under these three generall heads.

Some are

• ...Fraternall.
• ...Pastorall.
• ...Judiciall.

We will begin with the first, viz.

1. The fraternall or brotherly means, and that is set down, in Mat. 18.15. Moreover, if thy brother trespasse against thee, go and tel him his fault between thee & him alone, where by tre∣spassing is not meant personall and civil injuries, as some have thought, and I shall shew anon, but spiritual scandals and offen∣ces: and those not only such as are scandals in life, but such also as are scandals in opinion, unlesse you will say a mans life is a

scandall, but his doctrine, be it what it will, is not scandalous to us. So that this is the first way to deal with an erroneous person; we are to go to him, if we take offence at his doctrine, tell him of his errour, convince him of it, exhort him from it; if this will not doe, rebuke him, and reprove him for it: this we are commanded to doe, to exhort one another, and admo∣nish one another, &c. and if we neglect this duty, we are said to hate our brother, as God interprets it, Levit. 19.17.* 1.292 Thou shalt not hate thy brother in thy heart, thou shalt in any wise rebuke him, and not suffer sin upon him, which holds true in errour in opinion, as well as sinne in conversation. And this is one way which God hath ordained to deal with erroneous persons, which hath been very successefull to turn many an one from the errour of this way, as might be evidenced in many examples both of Primitive and later times, if it were needfull. But we w••ll come to the second.

2. A second kinde of means which God hath set up in the Church for the suppressing of errour, and reducing of errone∣ous persons, is Pastorall. God hath set up, warranted and inabled a Ministery for this end to publish the doctrine of truth, and to detect, discover, discountenance and decry er∣roneous doctrine and opinions; they are to watch over your souls, and if they see any root of bitternesse to arise, any cor∣rupt doctrine to break forth, to set themselves against it, to disc••ver it to you, warn you of it, and if any of their people are in danger to be drawn away, to labour to settle them, and establish them in the truth: if any are carried away, to labour to reduce them, by discovering their errour, convincing them of it, admonishing, exhorting, rebuking, charging them in a Pastorall way, and to wait with all patience, if God will please to reclaim them. And this you see was the Apo∣stles injunction. and their practice, as you may gather, 1 Tim. 1.2, 3.* 1.293 1 Tim. 4.11.* 1.294 and especially, 2 Tim. 4.2, 3, 4 5.* 1.295 Preach the Word, be instant in season, and out of season, reprove, rebuke, exhort with all long-suffering and doctrine: For the time will come when they will not endure sound doctrine— So, 2 Tim. 2.24, 25.* 1.296 The servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient, in meeknesse,

instructing those that oppose themselves; if God peradven∣ture will give them repentance to the acknowledgement of the truth, and that they may recover themselves out of the snare of the devil, who are taken captive at his will. I will only adde another, Tit. 1.9, 10, 11. Holding fast the faithfull word,* 1.297 as he hath been taught, that he may be able by sound doctrine, both to exhort and convince the gain-sayers, for there are ma∣ny unruly, vain talkers, whose mouths must be stopped,* 1.298 who subvert whole houses, teaching things which they ought not, for filthy lucres sake. So that you see another way, which also hath been found to be very succesfull and efficacious, to suppresse errour, to reduce the erroneous, to stablish the weak, to con∣firm the strong in the truth of Christ. There is a third, and that is the main of all, which is,

3. Judiciall and authoritative: if fraternall, if pastorall means are too short and insufficient to reduce an erring bro∣ther, to blast, restrain, suppresse the spreading of errour, God hath yet warranted and ordained a third means to back and strengthen all this. And that I call judiciall and further autho∣ritative. Which is two-fold

• 1. Congregationall.
• 2. Synodicall.

1. I say Congregationall, or that which is administred, within the bounds of a particular Congregation. For I doe not conceive that God hath left a Church or Congregation of Saints without remedies within it self, to help and relieve it self under it's burthens and scandals. But that a particular Church furnished with it's officers, hath right and power, not only to dispence Ordinances, but to administer censures (al∣lowing liberty of appeals) upon such who are offensive and scandalous among themselves, Mat. 18.17a 1.299. And this I con∣ceive would not be very difficult to evidence, both from Scri∣ptures, and the practice ofb 1.300 Primitive times, if it were to our purpose to travel so farre in this controversie. It may seem strange to us, that Christ should blame the Church of Pergamus for suffering Balaam, and the Nicolaitans, Revel. 2.14.15. Yea and so deeply charge and reprove the Church of Thyatira for suffering Jezebel, if these Churches (which I take to be particular Congregations) had not power to cast out

their own offenders. And if you say it did not belong to these Churches respectively to censure their offenders, but it was immediately the work of other Churches in consociation with them: I would demand, why then are not other Churches blamed for their neglect, as well as they? And so, why is not Pergamus reproved for tolerating Jezebel? And Thyatira for tolerating Balaam? And Smyrna for tolerating either? Certainly, if it had been their duty to cast them out, it was their sin to tolerate them; but the one is not charged upon them as their sin, therefore cannot the other be evidenced to be their duty. I thinke it would be a great help to reconciliati∣on, and for my part I could willingly grant, that a particular Church or Congregation of Saints, hath right to determine and conclude it's own proper businesse and affairs, and that it is under no obligation of Christ to goe farther then it self, if there be sufficient power and skill for the concluding and determi∣ning of them: Nor should they be disturbed by any in their Church-administrations,* 1.301 unlesse upon evident, at least presu∣med grounds of false administrations: If indeed the businesse be of common concernment, and that more Churches are in∣teressed and concerned in it; or if a particular Church want power or skill, to determine and conclude it's own differences; or, if there have been false administrations, as it may fall out; or, if they may be presumed to be false; in such cases a com∣munity of Churches is requisite, and businesses of this nature are to be transacted, not by one, but by a Community or Sy∣nod of Churches. Of which more afterward. We are now to deal only with that power which Christ hath l••ft unto a parti∣cular Congregation of Saints, for the suppressing of errours, and reducing of erroneous persons among themselves. And I shall speak, of it onely under these two branches,

• 1. Admonition.
• 2. Excommunication.

1. They have power to admonish an erring or offending bro∣ther. And that is implied, in Mat. 18.17.* 1.302 If he will not hear the Church, let him be to thee, &c.—He is not to be cast out, till he discover his obstinacy, till he will not hear: if he must hear, then the Church must speak. It is then the office of the

Church to exhort, to reprove, to admonish an erring brother, that he doe not persist on such errours, nor spread such opini∣ons; And this admonition differs from that which is fraternall, nay from that which is pastorall; though authoritative, yet it is but concionall and doctrinall; this is judiciall and in order to censure, if a brother will not be reclaimed: and that is the first.

2. A second means, in case the former be insufficient; if it appear that yet after exhortation, reproof, admonition, a man continues obstinate in his opinion, and will not be re∣claimed from it; then may the Church proceed to censure and excommunication, according to that, in Mat. 18 17. If he will not hear the Church, let him be to thee as a Heathen and a Pub∣lican. And that is the second means, viz. excommunication.

But now against this we have two Objections.

Obj. 1. Some say that this is meant of civil and personall injuries, and not of spirituall scandals and offences.

Answ. 1. If it were meant of civil and personall injuries,* 1.303 why should it not rather be expressed by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and so read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, rather then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and so rendred, in sen∣su civili & juridico, if thy brother injure thee, if he wrong thee, rather then in sensu theologico, if thy brother trespasse or sin against thee.

2. It cannot be meant of civil and personall injuries, for Christ would be no Judge of such things, he professedly dis∣claims it, when the man came to him about the dividing of his inheritance, Luk. 12.14. Who made me a Judge or a divi∣der over you? As if he had said, this is not my businesse, it is extraneous to my place and calling, I stand not in any such re∣lation to man. And if Christ would not be the Judge of such matt••rs, neither would he set up any such judicatures in his kingdome; besides, if you look upon the coherence, that which ushers in this speech of Christ, it is a discourse of scan∣dals, as you see in the 6 and 7. verses: and therefore, if this have any consistence with the former, it cannot be taken for civil injuries, but spirituall scandalls, besides the end here pro∣posed, is not civil, but spirituall, the brother is to tell him his fault for the gaining of his soul, not for the gaining of re∣parations

for wrongs, If he hear thee, thou hast gained thy brother, not gained thy goods or good name, but thy brother, thou hast reclaimed him from sin, and wone his soul. And if you look upon the words, they will tell you, that the persons here judging are not considered, as standing in any civil, but in an ecclesiasticall capacity: that will appear by that phrase, Go tell the Church; a name no where given in the New Testa∣ment to any civil corporation, or bench of Judges. Indeed we sometimes read in the Old Testament, the same word used for Chruch,* 1.304 and an Assembly of Judges. But in the New we never read that the name Church is attributed to any civil Of∣ficers.

And yet, if it should be granted, that by this word, Church, were here meant the Sanedrim, yet it could not be concluded, that this Sanedrim was a civil Court. Some write of an Ec∣clesiasticall Sanedrim, distinct from the civil, which might be more probable to be understood by this Text, at this time, be∣cause it is not likely that the Jews now in subjection to the Ro∣mans, and having by them Viceroys set over them to rule them, but they would over-turn their civil government, and rule them by laws of their own.

Besides the manner and order of their proceedings here with prayer, vers 19. and in the Name of Christ, vers. 20. shews it to be no civil, but an ecclesiasticall convention about Church censures.

Besides the phrases here used of binding and loosing, ver. 18. which are meant of judiciall opening and shutting, for∣giving and retaining sins, they are such forms of speech, as are never applied to any civil pow••r or person, in a civil ca∣pacity.

And lastly, adde to this the sentence or punishment infli∣cted, which you see is not any civil, but a Church censure, Let him be to thee as are Heathen or a Publican, by which is meant Church-Excommunication, not licence to go sue my brother at Caesars barr. Nor will that impede and hinder it from being a Church-censure, because it is only expressed, Let him be no [thee] for this word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (to thee) doth not hinder the generality of the sense, but that it may be referred never∣thelesse

to the whole Church, for this is an Hebraisme, or He∣brew Pleonasme, or superfluity of the dative case: this a∣bounding manner of speech is usuall among the Hebrews, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gen. 6.14. Gen. 12.1. Exod. 34.27. And yet the sense runs plain, as if there were no dative case. And so here in effect, the phrase is no more, then this, L••t him be a Heathen or a Pub∣lican.

2. Again, It is said, let him be to [thee] because he cannot be as an Heathen or Publican to me, till he be so to the Church, or till Church censures have passed on him: there is no brother is to esteem another, as a Heathen and Publican to himself, be∣fore he be so judged and censured by the Church. So that you see this doth not hinder this from being a Church censure, be∣cause it is expressed under this phrase, Let him be to thee, for he cannot be so to me, till he be declared so to the Church.

Obj. 2. But this is meant of scandal in life and conversation, not scandal in opinion and judgement.

Answ. It is meant of all sorts of scandall, as well those in doctrine, as those in life, as well those in opinion, as they in conversation. Christ speaks there of all scandals and offences in generall, and unlesse you will say that errour in judgement, dangerous opinions, such as disturb the peace of the Church, and subvert mens souls, are not offences and scandals to you, you cannot deny but this place is meant of those kinde of scan∣dals, as well as the other, against which these spirituall cen∣sures of the Church have been directed. So the Apostle when he speaks of Excommunication, saith, 2 Cor. 10 6. That he hath in readinesse to revenge all disobedience: And I hope this will be judged a part of disobedience. So that you see the thing is clear, that this Mat. 18.17. is taken for Church-censures,* 1.305 and to be exercised not only against scand••ls in life, but errours in do∣ctrine further. I will yet confirm this to you by some Scriptures, 1 Tim. 1.20. Holding faith and a good conscience, which some having put away, concerning faith have made shipwrack, of whom is Hymeneus and Alexander, whom I have delivered up to Satan, that they may learn not to blaspheme. Here is Excom∣munication, and that for Heresie. So Tit. 3.10. A man that is an Heretike, after the fi••st and second admonition reject,

knowing that such an one is subverted—So Gal. 5.12. I would they were cut off that trouble you; He speaks here of Excom∣munication, and of those that were false Prophets, who troubled them with circumcision, pressing it as necessarie to salvation, and by that perplexing the consciences of the weak brethren.

To establish and confirm this further, you may read, Rev. 2.2. where the Angel of the Church of Ephesus is commend∣ed for his zeal, That he would not bear with those who called themselves Apostles, and were not, and in the 14. and 15. ver∣ses of that Chapter, you reade the Angel of the Church of Pergamus was blamed, for this reason, Because thou hast there them that teach the doctrine of Balaam, so hast thou also them who hold the doctrine of the Nicolaitans, which things I hate—Why should this Angel be blamed, if it had not been his duty to cast them out? God chargeth it upon him as his fault, that they were not cast out. And the like charge is laid upon the Church of Thyatira,* 1.306 Revel. 2.20. I have a few things a∣gainst thee, because thou sufferest that wicked woman Jezebel, who calleth her self a Prophetesse, to teach and seduce my ser∣vants: Mark you here, God blames him that he suffered. Why, what should he have done? He should say some have admoni∣shed, reproved her: but what if that would not do? What if that were insufficient? still he was no•• to suffer her, God blames him for suffering her: So that at the least she was to be cast out, to be rejected—

By all which it is evident, that a particular Church is to cut off and cast out those who trouble them, nay even those who miscarry with so much opinion of conscience, as to thinke themselves Apostles and Prophets, yet may be censured and cast out of the Church, which is the case in Rev. 2.2. And in∣deed this Chapter is so cleer and full to the point, that those who contend most for liberty of conscience, and have written for liberty of all Sects, yet they have in their writings acknow∣ledged, that Christ hath endued the Ministers of the Gospel, and Governours of the Church with power to suppresse here∣sie and errour, and the spreaders of it, be they who they will, though they pretend themselves to be Apostles, and never so

infallible, yet they may be suppressed. William B. Ten. c. 57. Another who writes on the same argument, confesseth that the Church of Thyatira was justly taxed, not only for not control∣ling and reproving Jezebel, but also in that they permitted her to seduce weak Christians, without cutting her off by 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 e∣very 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 re∣medy 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 re∣claimed, he may, he ought to be cast out of the Church where∣of he is a member.

And thus we have finished the first judiciall means for the suppressing of errour;* 1.307 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 Synodi∣call, 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, continu∣ed by their successours for 300. years before ever there was any Christian Emperour, or any other means and assistances to the Church for th••••e ends. And indeed the light of Nature, the equity of rules, and examples in Scripture do teach, That par∣ticular Churches may,* 1.308 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 per∣sons.

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 ena∣bled 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 offi∣cers and delegates, conveened in the Name and authority of Christ, to determine according unto Scripture all controver∣sies 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.* 1.309 The prime Church is a collection of divers faithfull per∣sons into one Congregation, and in a generall name is called, a Church.

2. The Church arising from the prime.* 1.310 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 eve∣ry 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 permis∣sion 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 de∣signe and choose their officers and commissioners they send thither. So you see they did at Antioch, Act. 15.2. they send the whole Church, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, determined, they made a Church-ordinance to send Paul and Barnabas, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And certain others of them to the Apo∣stles and Elders at Jerusalem.

2. That the severall Churches should have liberty to convey with them, whom they have chosen, their burthens, doubts, scan∣dals and desires, and so you see in Act. 15.2. they sent their doubts with the persons, they determined they should go up, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 de∣terminations. In the 6. verse. It is said the Apostles and El∣ders came together for to consider, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 re∣move 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 d••∣sire it, or if interessed and concerned more especially in the de∣terminations 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.* 1.311 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 teach∣ers 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 de∣scription.

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 toge∣ther 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 Magi∣strates, 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* 1.312 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 1.313 A∣nother, To meet together in the peace and love of Christ. Another,b 1.314 To meet together for me, and for my cause, and for my glory. Anotherc 1.315 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 e∣ternall life. Take but one more, To meet together in Christs Name, isd 1.316 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:* 1.317 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 con∣vention, 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 con∣troversies.

2. It's restraints, yet not of all, but Church-controver∣sies 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 agree∣able 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 o∣thers 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 eve∣ry 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 cons••ciation.

2. Here were Officers and delegates sent, you see that, in Act. 15.2. They determined that Paul and Barnabas, and cer∣tain other if them should goe up; they determined, they made a Church-ordinance, as I said before, to send Paul and Bar∣nabas 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 Barna∣bas, and giveth an account of his Commission to the Church, who sent him, vers. 30. as in the 14^th Chapter 27. And be∣sides them, here is certain other, They determined that Paul

and Barnabas 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 oppo∣site 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 10^th 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.* 1.318 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 de∣legates sent: here was the whole Church, vers. 23. and not only present, but had their liberty in decision,* 1.319 and the letters and decrees to the Churches were sent in their name also.

Answ. 1. It was not possible that the whole Church, consist∣ing of so many thousands, were able to meet in such a place as this is rendered to be, being but a private house, and there∣fore 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 unwil∣ling to doe, the 12^th verse tells us, The whole multitude kept silence,* 1.320 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 de∣termining, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 im∣position 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 rece∣ption 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 con∣vention, which was, as is granted on all hands, dogmatically

to determine. In which you have also two things obser∣vable.

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,* 1.321 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 accord∣ing 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 de∣terminations, 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.* 1.322

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 inju∣ry, 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 pri∣vate and brotherly means will not doe, then they are to g••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 pro∣portion: if indeed thy brother wil hear thee, thou ought not to go tell more of it, or if he will hear more, thou ought not to tell the Church; But in case that more private means will not doe, we are to make use of that which is more authoritative and publike; So here, in case one Sister Church cannot pre∣vail with another, then may we by the like proportion make use of a consociation of Churches. And to this argument of proportion, we may give you the instance of a patern, by which might be evidenced, that this means of a Synod is war∣ranted for such an end, the patern you may read in Act. 15. where you see, ver 1. There was false Doctrine broached, er∣rour and heresie taught, Certain came down from Judea, and taught the brethren, that except they were circumcised after the manner of Moses, they could not be saved. Now when all means within themselves were found to be insufficient to sup∣presse this dangerous errour, and reduce these erroneous per∣sons, they determined to make use of some further means of Gods appointment, and thereupon ordered that Paul and Bar∣rabas, and others of their Elders should goe up to Jeru∣salem, and there in a Synod or consociation of Church∣es to determine and conclude this Question: so you see it was a meanes ordain'd, and a meanes practised; yea,* 1.323 and not onely by the Apostles, but continued by their successours 300. years after, as Fulk saith, before ever there were any Christian Emperours, and long time after, e∣ven as long at any purity continued in Religion, untill both

Emperours and Synods were both thrust out of all lawfull au∣thority, which they ought to have in the Church, by the ty∣ranny of Antichrist.

So that you see this ordinance is appointed of God for this end, but yet let me adde. It is not an ordinary, but an extra∣ordinary means, a means to be used in want of skill, or want of power in particular Churches. I conceive it is not to be u∣sed as diet, but at physick; God hath set up other ordinary means, which hath been effectuall, but this is a means when ordinary means proves too weak and insufficient.* 1.324 Synodi∣call Churches are not ordinary, but occasionall. A Synod is not the prime proximate means, which God hath appointed, but a secondary, remote and ultimate means to be used, and in case the other is insufficient. You see here, in Act. 15.2. that the Church of Antioch did not presently run to a Synod with this controversie, but first they laboured to their utmost to take up, conclude and determine this controversie among themselves, it is said, Paul and Barnabas had no small dissen∣sion and dispute with them about it. And for other means, be∣sides disputation, viz. censure, it is probable they wanted either sufficient light, or power in the Church in respect of the adverse party, to proceed to censure; when therefore they had used what means they could, and had found that means used insuffi∣cient, to settle the brethren, and to stop the mouths of the false teachers, then they determined to send Paul, and Barnabas, and others to Jerusalem about this matter. So that you see, It was not the prime, proximate and immediate means, but a secondary, remote and ultimate means which they used, upon the deficiency of other. And that caution I shall only annex to it, it is a means, and a means ordain'd of God, but to be u∣sed when other means are unavailable.* 1.325 Some of our brethren lay down three grounds of Synods.

1. In case a particular Church wanteth light or peace at home.

2. In case any Church lie under scandall, through corru∣ption in doctrine and practice, and will not be healed by more private means, as one brother being offended with another, and not able to heal him by the mouth of two or three brethren

privately, it behoveth him to carry it to the whole Church; so by proportion, if one Church see matter of offence in another, and be not able to heal it in a more private way, it will be∣hove them to procure the Assembly of many Churches, that the offence may be heard, judged, removed in a more publike way.

3. It may fall out the state of all the Churches in a countrey may be corrupted, and beginning to discern their corruption, may desire the concourse and counsell of one another, for a speedy, and safe, and generall Reformation. Thus farre that learned authour. By all which it is granted, The use and ne∣cessity of Synods, as an ordinance of God to suppresse er∣rour, and reduce erroneous persons. Now we are to shew you.

Thirdly, That this means hath been blessed of God with pow∣er and efficacy for these ends.

And you see the truth of this in that first great Apostolike Sy∣nod and Councell, Act. 15. There was an errour broached, the Question and cause referred, and by common consent and de∣cree,* 1.326 saith Reynolds, the controversie was ended, the truth of doctrine established, errour condemned, the false teachers branded, and the souls of the believers established, and peace maintained in the Churches, as is evident, Act. 16.4.5. And as they went thorow the Cities, they delivered them the de∣crees of the Apostles and Elders—and so were the Churches established in the faith, and increased in number daily. After which example the Churches which succeeded made the like Assemblies, upon the like occasions, and by this chiefly of judge∣ment (as he calls it) healed breaches, suppressed errours, re∣moved scandals, and extirpated heresies out of the Churches. The Primitive times of the Church were blessed with such con∣ventions, and found Gods blessing in them.

* 1.327The Arian heresie, that strook agianst the Deity of Christ, was convinced and condemned by the first great Councell of Nice. The heresie of Nestorius, that made two persons in Christ, was overthrown by the Ephesine Councell. The he∣resie of Macedonius, that denied the Divinity of the holy Ghost, was suppressed by the Councel of Constantinople. The

heresie of Eutiches, which affirmed but one nature in Christ, the Councel of Chalcedon was famous for the extirpation of that. And besides these many other might be named.* 1.328 Euse∣bius records how the errour of Montanus, was judged and con∣demned by many Synods in Asia, l. 6. c. 42. Besides which, there are the examples of many others, as will be seen, if any doe please to peruse the places cited in the margin.

And indeed it was the ordinary way, when any difficulty, or any heresies did arise, presently the Churches would runne into a Synod, as finding there the best strength and remedy to oppose them, judging themselves best able in consociation to oppose those rising opinions and heresies which threatned the ruine of the Churches.

New-England, when those dangerous opinions grew up a∣mong them, had spread farre, gotten power, poysoned many; some of their Worthies were in danger to be drawn away from their stedfastnesse. It pleased God to stir up their hearts to meet in a Synod, where they found Gods assistance, and since Gods blessing, and I thinke can say by experience, that there is no better, no surer remedy against errour, no better way to finde out truth then a Synod. There is no age, wherein the use of Synods hath not been found needfull, and the right use blessed and successefull. Zepperus alleadging, Act. 15. for a patern of Synods, declares, That after the Apostles, the Pri∣mitive Churches, under the new Testament,* 1.329 being most stu∣dious of this consociation or combination of Synods, did not only communicate by letters, but meeting together in Nation∣all and generall Councels, did hear causes, try doctrine, and convinced condemned heresies, &c. and sent their decrees unto all Churches, with the names of the persons, and heresies which were condemned. And indeed there is no age of the Church, where Synods have been rightly used, but they have been suc∣cessefull. The Papists, Arminians, Socinians decry them, as unnecessary and unprofitable, they dare not bring their opini∣ons to the test. Indeed they are not simply, not absolutely necessary to the being, but they are necessary to the well-being of a Church.

Eusebius doth exceeding celebrate the piety of Constantine

for assembling the Nicene Councel, wherein Arius was con∣demned, and he doth as much charge Licinius for seeking to ruine the Churches, by depriving them of Synods. Nazian∣zen hath indeed a sad complaint, I am minded (saith he) to shun all assemblies of Bishops, because I never saw any good event in any Councel;* 1.330 every one rather increasing, then dimi∣nishing our evils. Calvin calls it, dura quaerimonia, a harsh complaint. Beza opposeth against this complaint the Apo∣stolicall example, the history of things done.

Indeed, saith he, the Nicene Synod did not quite allay the furies of Arius, no nor some that followed after: but who will therefore judge, that there hath been no fruit of that Sy∣nod, which even at this very time we doe abundantly reap•• yea, the Apostolicall Synod hath not altogether restrained Cerinthus, and those obstinate maintainers of circumcision; but who would therefore say, it was not necessary for the Church? And a little after, he saith, The sentence of Nazi∣anzen doth not concern Synods rightly ordered, unlesse we thinke that he would detract from the Synod of Nice, which indeed is very absurd, seeing it is well known how great a Defender he hath been thereof: if neverthelesse Arians ceased not to rage thorow the world; how much the more may we thinke that they would have done it, if the authori∣ty of that holy Synod, agreeing with the Word of God, so often objected against them, had not repressed their renew∣ed endeavours? The same we avouch (saith he) concern∣ing the Macedonians, Nestorians, Eutycheans, and their issue, whom as many Oecumenicall Synods, if not with one wound, yet with reiterated blows, have by the Word of God stricken down,* 1.331 in so much that they doe afford us arms against the like errors, springing up again in this our age.

Thus farre he. Besides him, learned Whitaker also, opposeth to this complaint of Nazianzen, the speech of Austin, The au∣thority of Synods in the Church of God, is most wholsome. The same Authour saith,

It may seem strange that Nazian∣zen denies that ever he had seen any good issue of Synods; for in those two Synods, viz Nice and Constantinople, truth got the victory and heresie was put down; And

though it be certain (saith he) that Arianisme was increa∣sed, and grew stronger then before, yet this is not to be im∣puted to the Synod, but to the perversnesse and ambition of men. Again (saith he) Nazianzen was to be pardon'd, because he lived in the worst and most turbulent times of the Church, when by means of Valens the Emperour, who degenerated from the Catholike faith, heresies more prevail'd. Again, he objects to Nazianzen, Christ himself Mat. 18.20. When two or three are gathered in my Name, I will be in the midst of them.

Ʋrsine also answereth this complaint of Nazianzen after the same manner, and tells us,* 1.332 That he spake of the Synods of his time, whereof some were Arian, others confusedly under∣taken and governed. But admit that he never saw that successe of Synods that was desired; suppose that errours did grow the more for being sentenced and condemn'd in Synods, yet shall men be discouraged from doing their duty? There have been good effects of Synods. After that in Act. 15. the Churches were established, Act. 16.4, 5. Admit we see no present fruit, yet it is our duty to wait as well as work; if it doe not ap∣peare in our age, yet something may be laid in for future generations.

Such consociations upon earth, are like the conjunctions in the heavens, the fruit whereof comes not in, perhaps in many years. Nay, admit in steed of good, we see evil, in steed of a∣batement of errours, we see the increase of them; yet should not this discourage us; accidentall evils, not springing out of the nature of an ordinance, are no arguments to prove the un∣lawfulnesse of an ordinance, especially, when as the ordinance it self, and in it's own nature serves for the preventing, or re∣moving of such evils, as are complained to be the fruit of them. Men are usually worse at their first taking physick, yet is this a means to remove the distemper: So errours may, like bad hu∣mours stirred, rise the higher, grow and conflict the more un∣der this physick, yet is this a means for the helping and remo∣ving of them. But of this sufficient; we will come to the fourth particular, which indeed is the main, viz.

Quest. 4. What power God hath endued and enabled a Synod

withall, as serviceable to this end, viz. The suppressing of er∣rour, and the reducing of erroneous persons.

About which I finde three severall opinions, whereof the first doth certainly give too much; the second is questioned to attribute too little; the third is thought to set down the just bounds of power.

1. The first which certainly gives too much, is that of the Papists, in which they attribute to Synods and Councels, an absolute infallible binding power, against which none are to dispute, to which all men are bound to yeeld obedience. An opinion, which as abominable in it self, so hath it been justly op∣posed, and as fully confuted by our famously learned and godly writers.

2. A second opinion which is questioned to give too little, is that which denies all jurisdiction unto Synods and Councels, and saith, Though God hath afforded further means of suppres∣sing errour, and reducing erroneous persons, then a particular Congregation, yet hath he not afforded any further juris∣diction.

3. A third opinion saith, That God hath given to a Synod, a power of jurisdiction, yet that not absolute, but ministerial; not privative, any way robbing and depriving of particular Congregations of their just rights and power, but cumulative, to strengthen and uphold particular Congregations in their power and priviledges; they take not the power out of their hands, but strengthen and direct them in the use of it.

I shall not speak to all these separately. The first of these is justly exploded and cast out; the second and third are contro∣verted: one is thought to give too much; the other is repu∣ted to attribute too little. It sutes not with my Discourse, nor yet with my purpose, to examine and dispute them here. That which I intend to pursue, is to lay down such evident grants of power, as may happily suggest some mediums of reconcilia∣tion in this difference.

First then, a power there is, that is granted on both hands; but what that power is, what are the limits and bounds of it, there is the controversie. There is, potestas arrepta, potestas data, a power given, a power usurped, a power truly granted,

and a power falsly claimed. But what that is, which is exer∣cised under a false claim, there is the dispute. Thus far we a∣gree in the negative, What their power is not.

1. A Synod or a Councel hath no civil power; they have no power either to make or impose civil laws, or to punish the breach of them; nor have they power to enforce any laws upon men, upon any civil mul••ts or penalties what ever: the pow∣er they have is of a spirituall, not a civil nature, it doth not reach to the bodies, estates, liberties, priviledges of men; the object of it, is their spirits, their souls.* 1.333

2. In this we agree also, That a Synod hath no absolute, but only a Ministeriall power. The Word of God is both the rule and limits of their power; they can doe nothing against the Law of Christ; they may ordain nothing,* 1.334 but by warrant from Christ. It doth not belong to Synods (saith Beza) to make new Articles of Religion, nor to bring any thing into Gods house, which he hath not commanded in his Word. Ano∣ther saith, Ministers are stewards, whose duty is not to pre∣scribe new laws unto the family, but faithfully to keep the laws of the housholder, and to doe every thing according to his command. The power of a Synod is not magisteriall, but ministeriall, not absolute, but limited by the word and will of Christ.

3. In this we agree also,* 1.335 That a Synod hath no infallible power. Synods and Councels may erre, and therefore their decrees are to be examined, and not to be received further then they are consonant to the Word of God.

4. In this we agree, That a Synod hath no power to make things indifferent necessary. I say they have no power to make things in their own nature indifferent necessary. The Papists indeed infer from Act. 15.28, 29. That it is in the power of a Councel or Synod to alter and change the nature of things in∣different, and to make those things which are indifferent in themselves, by their authority to become necessary: we have had such doctrine preached; but this is to give power to Synods and Councels over and above the Scripture: they have no power to alter and change the nature of things, and make those things necessary, which are indifferent, no more the•• to make

those things indifferent, which are necessary.* 1.336 Indeed the Apostle there calls those things imposed, necessary things, but they were not all alike necessary, some were simply and abso∣lutely necessary at all times, viz. this of abstaining from for∣nication; but the three other were only extrinsecally and acci∣dentally necessary in respect of the present occasion: nor were they necessary, because they commanded them; but because they were necessary, therefore they commanded them.* 1.337 Besides these were no new laws imposed, as the Papists contend, but only old Laws repealed, repeated for a time, Donec abs{que} scan∣dalo penitus omitti queant, till without scandall they might be left off.* 1.338 And there is much difference between the retaining of an old law, and instituting of a new.

5. In this we also agree, That no act of a Synod, as theirs, is binding to the conscience. Conscience is under no bonds or obligations save Gods onely. It can neither be enforced, nor can it be engaged by any ties or bonds of men.

There is no power on earth, that can properly and immedi∣ately reach the consciences of men. Conscience is a thing out of mans jurisdiction, it will neither be beholding to man for it's liberty, nor is it capable of his restraint, it is out of the reach of all humane power. Indeed, the matter of the things decreed or commanded may reach the conscience, but not as they are impositions of men, but as the commands of God: conscience is bound to observe and obey such things as are com∣manded according to the Word, but yet not by vertue of any humane decree, but divine ordinance, or the law of God, who alone can lay the obligation on conscience. Indeed, the Pa∣pists doe urge from these decrees of the Apostles, imposed on the Churches, that the decrees and acts of a Synod or Councell doe in themselves, and because imposed, binde the consciences of men. Against which I need to produce no more then what Chamier urgeth in the fore-going place, where he laies down three Arguments out of Calvin, to prove that these de∣crees of the Apostles were not imposed as necessary and binding to the conscience. I will hint them to you, and so proceed.

1. Because the Apostles should then have overthrown their

own decrees; it was the end of these d••crees to free their con∣sciences from the burthen of the law, and not to binde their consciences to the Ceremonies of the law: and that their end was to free them, it appears, 1. By the state of the Question propound••d in the Councell, Act. 15.1, 5. 2. By the debates and suffrages themselves, both which shews their intent was to free their consciences, not to binde them. It will not suf∣fice what Bellarmine saith,* 1.339 That they went about to free them from the laws of Moses, but yet to binde them under the com∣mands of a Councell, for this is not to set them free, but to change their servitude.

2. Because these precepts did expire, when the reason of them was expired; when the scandall was removed, the pre∣cepts were expired; which shews the cause of these decrees, not to be any necessity in the things themselves, but the avoid∣ance of scandall.

3. Because Paul, who was at this Councell, and understood these laws, doth so expound them, 1 Cor. 8.7, 8.* 1.340 &c. & 1 Cor. 10.25. The Apostle there bids you, What ever is set before you, to eat, and ask no question for conscience sake: Yet, saith he, If any say that this which is set before you is offered in sa∣crifice to Idols, eat not for conscience sake, conscience, I say, not thine own, but of others &c. By which the Apostle shews it was not absolutely, and in it self unlawfull to eat, but un∣lawfull in a case, because for the present it was offensive and scandalous to the conscience of the weak brethren. And this shall suffice for the fifth agreement. I will name but one more.

6. We agree in this, That a Synod hath no power to deprive a particular Church of its rights, power, priviledges, but to direct, maintain and strengthen them in them. So that what ever is the proper and inherent right of a particular Congregation, no Synod or Classes can weaken them in it, much lesse invade them, and deprive them of it; it being their work to cherish and strengthen them in the execution of them.

The power of a Synod, as I told you, is not privative, but cu∣mulative. It is not for lessening and weakening, but for the strengthening and confirming the proper rights of particular

Congregations. It doth not take away due power, but hin∣ders or remedies the undue exercise of that power, and di∣rects and strengthens them in cases of difficulty, in the right exercise of it.

And thus you see we doe agree in the negative, What their power is not. We will now come to the second, What their power is: What is the power wherewith God hath inabled a Synod as serviceable to this end, the suppressing of errour, and r••ducing of erroneous persons?

You see here I am not to deal with the power of Synods in the severall branches laid down by holy and learned men, viz.

Dogmaticall. Diatacticall. And Criticall.

The first hath relation to Doctrine; the second to Order; the third to Censure; which three-fold power they hold forth from Act. 15. In which seems to be discovered three great e∣vils, which were the occasion of that meeting of the Apostles and Elders.

1. There was heresie taught, some that had preached the ne∣cessity of observing the Ceremoniall law, yea and telling them, Except they kept the law of Moses they could not be saved, v. 1.

2. There was the scandall and offence of the weak Jews, with the alienation of their mindes from the Gentiles, who did neglect to practise those Ceremonies.

3. There was the schisme and stasis raised by those who troubled the Disciples, vers. 2. And according to this three-fold evil, is discovered the footsteps of a three-fold power, exer∣cised and put forth in this meeting.

1. The dogmaticall power, confuting the heresie, and vindi∣cating of the truth, vers. 7, 8, 9, &c.

2. The Diatactick power, making a practicall Canon for a∣voiding the scandall and abstaining from such things as gave the occasion of it, vers. 20, 29.

3. The Critick power, vers. 24. branding those teach∣ers with the black mark of lyars, subverters of souls, troublers of the Church, ver. 24. A three-fold remedy, answerable to the thr••e fold evil.

I am not here to enquire or deal with the power of Synods in this latitude laid down, being onely to consider of their

power, as relating to this Question, which is a power proper to the suppressing of errour, and reducing of erroneous persons. Nor shall I be able to enumerate all the particulars of their power; as relating to this Question; but I shall speak unto the chiefest, under these three generall heads.

1. They have a power relating to erroneous doctrines and opinions.

2. They have a power relating to erroneous persons.

3. They have a power in reference to erring Churches. And of these in their order.

1. They are indued and inabled with a power in relation to erroneous doctrines and opinions. And we will lay it down in these three branches.

1. A Synod hath power to examine, enquire, debate of any erroneous opinion or doctrine that is on foot, and this I think is granted on all hands. And Act. 15. is plain for this: there was errour taught, and the Apostles and Elders are said to meet together about this matter, vers. 6. they met to examine, to consult and debate about it. There is a two-fold examinati∣on, the one private and personall, the other ministeriall and authoritative; every man hath power, and is bound to exercise personall and conscientious examination, but every one is not to exercise a ministeriall and authoritative, only such as are chosen and called to it: we speak here of ministeriall examina∣tion, in which we shall finde few dissenters. And say a Synod hath power to examine, enquire, debate of erroneous doctrins and opinions.

2. A Synod hath power to determine and* 1.341 judge of errours. A Synod hath not only power to examine, but it hath power to judge. There is a three-fold judgement.

1. Absolute and supreme.

2. Ministeriall and Synodicall.

3. Private and personall: the first is onely proper to God: the last belongs to all: the second to them only who are cho∣sen and called to this work. Though nothing is to be allowed contrary to the Word: yet Synods have ministeriall judge∣ment, according to that Word; They have power, saith Ju∣nius, to make inquisition, and consult, determine, both of

controversies of faith and manners. And this also you see, Act. 15. The Apostles and Elders in that consociation did not only enquire and consult, but they also judged and determined those opinions, which had been taught to be disturbing, destru∣ctive and subverting errours, v. 24.

3. They have not only power to enquire and judge, but they have power to censure and condemn errours. All which is but yet a d••gmati••all or doct••inall power of declaring and determining of truth or of errour, which I conceive will be granted on all hands, even by those who are most shie and ten∣der in weighing forth ••ny power unto them. And indeed, Act. 15. doth make all this evident; there they examined, they judged, they censured the errour which was broached among them. And after ages they followed the same patern. The first great Councel of Nice, as I shewed you, did censure and con∣demn the heresie of Arius. The Councel of Ephesus did con∣demn the heresie of Nestorius, the Councel of Constantinople did censure and condemn the heresie of Macedonius.* 1.342 The er∣rour of Montanus was judged and condemned by many Synods in Asia. So that this is cleer, a Synod hath power to examine, to judge, to censure and condemn errours.

Obj. But it will be said, Councels may erre. That famous Councel of Nice it self had yet it's errours, one of which was, That heretikes should be rebaptized, &c. And if Counc••ls may erre,* 1.343 then may they censure and condemn truth as well as errour, and that is fearfull.

Answ. This is one of the Scepticall Objections of this age: we have too many, who, thems••lves being sure in nothing, seek to weaken all determinations what ever; as if they, because they are subject to errour, might not be certain in truth: but for answer.

1. It's granted, Councels may erre, and the best of Coun∣cels may erre. That famous Counc••l of Nice had it's errours, which Whitaker, in respect it was so famous, is tender of unco∣vering. But though they may erre, doth it follow that they do alwaies erre. This is a non sequitur?

2. Again, though they may erre, doth this take away their right of judgement of errour and truth? weaknesse and sub∣jection

to errour in judgement doth not take away right of judgement. God hath allowed this way of judgement, to de∣termine of doubtfull doctrines, and decide controversies, and he hath said, Let the spirit of the Prophets be subject to the Prophets, 1 Cor. 14.32. A place which Junius applies to this, and the errour of some must not nullifie the ordinance of God.

3. Though they may erre, yet they are not so likely to erre, as others: an Assembly of godly and learned men met together in Gods way, they are under a promise to be led into the way of all truth.

4. Though they may erre in some particulars of lesser mo∣ment, yet points of greater moment are clear and evident.

5. In what they erre we are not to follow them. Ministe∣riall judgement is theirs, private and practicall judgement is yours, and you are not to receive and embrace their determi∣nations further, then they shall appear to you to be consonant and agreeable to the Word of truth; you are not to obey, be∣cause they say it, but because they say it authoritatively from Gods word. Officiall authority they have, as a Church of Christ, but objective authority they have not; so that what they say, because they say it, is therefore to be closed with: Thus the Papists say, not we: We say, that Synods have no perempto••y, absolute, illimited authority to determine as they please, but their power is Ministeriall, and limited to the Word of God; and we may say for our own practice,* 1.344 The decrees of Councels are no farther binding, then the reasons of them are evident to be of God.

And so much shall serve for the first generall branch of the power of Synods. We come to the second.

2. As they have power relating to erroneous doctrines, so they h••ve power as relating to erroneous persons. And this we will lay forth in these branches.

1. They have power to conve••n them, and call them before them, if by their writings, or otherwise their persons are known. Indeed in Act. 15. we doe not reade of any summons of those false teachers, nor was there any need, for they may be conceived to be personally present, and rebuked in the face of the Synod, as subverters of souls. And if they were not

present to whom doth Peter speak, vers. 10. Now therefore why tempt ye God, to put a yoke upon the neck of the disciples? Certainly it was not to the Apostles and Elders, they were not guilty of that fact, but those who sought to obtrude the observa∣tion of the Mosaick Law upon the Brethren. Again, who were they that made much disputing in the Synod? ver. 7. sure it was not the Apostles, nor any others besides themselves: but had they not been there, I thinke there is no question among rationall men, but the Apostles and Elders conveened, had a power to call them, and that it was their duty to come. Cer∣tainly, if we be bound to be ever ready to give to any that ask∣eth us a reason of the hope which is in us, much more to such an Assembly as this, authorized of God for such ends as these were. So that I take the first for granted, they have power to call erroneous persons.

2. They have power to admonish and rebuke them, this is evident also from Act. 15. those disturbers were rebuked in the face of the whole Assembly. There is a three-fold rebuke, Fraternall, Concionall, Judiciall; the one is done by a bro∣ther: the second may be done by one single Pastour, as is com∣manded, 1 Tim. 4.2, 3, 4, 5. Preach the Word, reprove, re∣buke, exhort with all long suffering: the last is done by a consociation of Pastours and Elders. If one single Pastour hath power to rebuke authoritatively an erring brother, how much more a consociation, a Synod of Pastours and Elders.

3. They have power doctrinally to censure such persons, and to condemn them. Thus you see in Act. 15. They censured those for lyars, troublers, subverters of souls. And thus may a Synod censure and condemn an erroneous person. Thus did the Councel of Nice censure and condemn Arius, not only his errour, but the person also.* 1.345 Athanasius desired and vehe∣mently supplicated his fellow-pastours of other Churches to meet together in a Synod, to vindicate and redeem the Church from errour, and that they would 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by th••ir suf∣frages condemn and reject the authours of such mischiefs. There are usually laid down three wayes of censuring and con∣demning erroneous persons.

1. The first is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, politically, when an erroneous per∣son

is censured by civil censures, viz. to be imprisoned, or to suffer in his body, or in his estate, &c.* 1.346 which censures are a∣mong the Papists, not with us.

The second is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, divinely, when a man is judged to e∣ternall torments; which judgement belongs alone to Christ, Joh. 5.22. Church-judgement is medicinall for salvation, not for destruction.

3. The third is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ecclesiastically,* 1.347 which is no more but to determine and judge such a d••ctrine, to be an er∣rour, and such persons, who doe maintain such doctrine, to be erroneous persons. I like well of that speech of Chrysostome, It is the duty (let me say) of the Church to censure and Ana∣thematize wicked doctrines, proceeding from heretikes, but the Church is to spare their persons, and pray for their souls.

4. They have power to send to the Churches, whereof they are members, to excommunicate and cast them out. So that though it should be granted that a Synod hath not corrective power, the power of censures formally, yet vertually it doth reside in them, having power to send to other Churches to doe it, to which I should most fully agree.

It is a passage of the learned Professour of Scotland, We doe not say that power of jurisdiction is in a Provinciall or Na∣tionall Synod, as in the Churches, who have power to excom∣municate; and he gives two reasons.

1. Because this power of jurisdiction in Synods is cumula∣tive, not privative. The second is yet fuller.

2. Because it is in a Synod, rather according to commanded,* 1.348 then elicite acts, For, saith he, the Synod by an ecclesiasticall power, added to that intrinsecall power of jurisdiction in Churches, doth command the Churches to use the power of ju∣risdiction, rather then to use it actually her self.

And in another place,* 1.349 the same reverend and learned Au∣thour hath this passage, I could easily yeeld that there is no ne∣cessity of the elicite acts of many parts of government, such as Excommunication, Ordination, &c. in Synods Provinciall or Nationall; but that Synods, in the case of neglect of Presbyte∣riall Churches, command these particular Churches, whom it concerneth to doe their duty. And in this sense the Synod in

Act. 15. is to remit the censure of Excommunication, to the Presbyterie of Antioch and Jerusalem, in the case of the obsti∣nacy of these obtruders of circumcision.

But you will say, though he doe not allow it to be the act of a Synod, yet he affirmes it to be the act of a Classis; but, with submission to better judgements, I conceive upon the same ground it is denied to a Synod, upon the same ground it may be denied to a Classis, nor doe I know the difference be∣tween them. The consociation of Churches makes a Synod; and what is a Classis, but such a consociation? If it be said, that one is a consociation of more Churches then the other, I see not, with reverence to them of the contrary thoughts, how this should put the difference, unlesse upon this hand, that if these acts of jurisdiction, or at least some of them be denied to a Synod, which is the consociation of many Churches, they can∣not be allowed to a Classis, which is a combination of a few. And let me adde thus much more, if the convention at Jerusa∣lem, Act. 15. evidently no greater, probably not so great as an ordinary Classis, especially if it were, as our Brethren affirme, only a consociation of two single Churches, viz. Jerusalem and Antioch. I say, if this Convention was yet called a Sy∣nod; And that this Synod, as the learned Professour grants, was to remit the censure of Excommunication, to the respe∣ctive Presbyteries whereof the offender was a member. I see not but a Classis also may have the same name, yea, and is to doe the same thing, viz. having judged of the fact, to remit the censure of the offenders to those Congregations whereof the parties offending are members.

And thus much shall suffice to have spoken of the second branch of the power of Synods, viz. as relating unto errone∣ous persons. Possibly I have not gone so farre as others, and I must say, neither could I, unlesse J went upon other mens leggs, not my own: thus farre J could walk, though J did walk more alone.

* 1.350We now come to the third and last branch of power in a Sy∣nod, as relating to erring Churches. And J conceive that a Synod may put forth these acts of power towards erring Churches.

1. They may declare their opinions to be erroneous. And

this is plain from Act. 15.24. where you see there was a Dog∣maticall or doctrinall declaration of the falshood and errour of their opinions, who sought to obtrude Circumcision, and the observation of the Mosaicall Law upon the Churches: this was judged by the Apostles and Elders in this Convention an heterodox opinion, a dangerous errour, not only troubling, but tending to the subverting of their souls. And in this we shall finde a good agreement, the key of knowledge; and a power doctrinally to determine and declare the errour of opinions, be∣ing granted on those hands, who otherwise deny the power of jurisdiction to Synods; all grant a Synod to be a teaching, though all will not allow it to be a governing Church; and that it hath the power of doctrine, though not the power of juris∣diction.

2. A Synod hath power to counsell an erring Church, that they lay down their errours, that they persist no further in those erroneous opinions. And in this we shall also agree; they who deny the determinations and acts of Synods to binde, as authoritative Commandments, doe yet acknowledge them to oblige, not only as friendly advices, but as authoritative counsels; and this upon two grounds.

1. Because they are a company of Elders, to whom,* 1.351 as to the Priests of the Lord, Whose lips are to preserve knowledge, the keys of knowledge, and consequently a Synodicall authori∣ty is g••ven.

2. Because as a private mans power is inferiour to a Pastor: so is the power of a Synodicall convention of Elders above a single Congregation. And a Synod in dogmatical power ariseth so higher then these, as a divine institution doth fall upon it.

Every brother indeed hath a power to counsell and advise a brother, and this warranted,

1. By the Law of Nature.

2. By the Law of God, Levit. 19.18.* 1.352

3. By the Law of brotherly charity, Colos. 3.15. 1 Thess. 5.14. Heb. 3.13. Heb. 10.24.* 1.353 But this is only as a gifted and enlightned brother: every Pastour hath power also to counsell, and it is his duty to doe it, but he doth this by the key of know∣ledge, the power of order, not the power of jurisdiction. And

though our Brethren doe not allow the power of jurisdiction in a Synod, yet some of them grant an authoritative pow∣er, not only differing from the former gradually, as a greater power to advise differs from a lesser, but specifically, and in nature different from the other; indeed their brethren grant not so much in this kinde; they say, the power of a Synod dif∣fers from the power of Congregations only gradually and ex∣tensively, not essentially and specifically. And could that spe∣cificall difference of power be fully made out; certainly it would be a good medium to our reconciliation in this point of difference.

3. A Synod hath power not only to declare and counsel, but to admonish and rebuke an erring Church: if one brother may admonish another, and if he will not hear him, he may tell it to two or three; and if he will not hear two or three, he may tell it to the Church; then by the same proportion, if one si∣ster Church will not hear another admonishing her from her errour or scandall, she may tell it to more; if yet they will not hear, they may go and complain of it to a Synod or Church of Churches. That Scripture which bids me to admonish and rebuke an erring brother, doth warrant by way of proportion one Church, much more a Church of Churches, to admo∣nish and rebuke one erring Church. And in this also wee agree.

4. A Synod hath power to promulge and publish their er∣rours to other Churches. I say, a Synod having first exami∣ned and debated any opinion or doctrine by the Word, and found it to be erroneous, they may promulge and publish those doctrines, as they have found them: thus you see they did in that great convention in Act. 15. having examined and debated that opinion of theirs,* 1.354 and upon debate had concluded it to be eroneous, they sent their letters to the Churches of An∣tioch, Syria, Cilicia, wherein they published the errour and danger of those doctrines to them, as you see, vers. 24. charg∣ing them to be destructive and subversive to their souls, where by the way let me tell you, though the resolution of this Que∣stion was the end of this Convention; For Paul and Barna∣bas was sent from the Church of Antioch unto Jerusa∣lem,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, concerning this Question, vers. 2.* 1.355 And the Apostles and Elders came together to consider, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vers. 6.* 1.356 of this matter, yet I conceive it was not the adequate end: if it had been the totall and adequate end of this meeting in a meer doctrinall way to resolve the Question, then had Peter, vers. 10, 11. made a clear issue of the Question, when he said, we are saved by the grace of God, both Jews and Gentiles: And it was to tempt God to lay the yoke of the Law of Moses upon the brethren; here was a full determination of the Question. And if the resolving of this Question had been the adequate end of this Synod; why is there more done? why doe they censure and brand the false teachers for subverters and liars? Why doe they publish and promulge this to other Churches? send binding decrees to be observed by all the Churches of the Gentiles? All this shews, that though the resolving of the Question was the end of their meeting, yet was it not the full and adequate end of it: nor did the Church of Antioch send to them, meerly for the help of their Councel in the dogmaticall determining of the Questi∣on in doubt, but for the assistance of their authority in strength∣ning those determinations, and healing those present ru∣ptures and divisions among them: The determinations of Paul for the dogmaticall part might have been as valid as the sen∣tence of them all, he was an Apostle as well as they; or if his Apostleship were more questionable among the Gentiles, by reason he had not gone in and out with Christ in his life, as the other did, yet the sentence of the other Apostles at Jeru∣salem might have been valid enough to have setled the contro∣versie for the doctrinall part; and if no more had been required, why are Elders joyned with them in the determination? they could contribute nothing to strengthen the doctrinall part, the sentence of the Apostles was strong enough without them; and therefore there was some further end of this Convention, then meerly Counsel, the setling and determination of the Question, which might be the joynt authority of a Synod, not only to make decrees, but to binde those decrees upon the Churches. And so not only to discover, & doctrinally to declare those opinions obtruded to be errours, but also to publish and

promulge them as errours to the Churches, that they might avoid them. And thus it was the practice of the Primitive times in their Conventions, after they had censured and con∣demned errours, they writ letters to the Churches, which were called literae communicatoriae, or Communicatory let∣ters, wherein they let them know that such opinions were cen∣sured and condemned for false and erroneous opinions: and that's another branch of the power of a Synod toward erring Churches.

5. A Synod hath power to send to other Churches to be∣ware of such a society. I say, upon the publishing and declaring of the danger of their erroneous opinions to other Churches, they may caution other Churches to take heed and beware of them: if the Pastour of one particular Church may Caution his people to beware of such and such errours, as doe arise a∣mong them, much more may many Pastours and Elders in consociation doe the same to many Congregations. And this was another ground of these Communicatory Letters in the Primitive times; after they had published their errours to other Churches, they did also by these Letters caution them, and warn them to take heed of them. Thus Alexand••r Bishop of Alexandria,* 1.357 after Arius his heresie had been sentenced in a Synod, he sent to all the Churches of Christ to beware of that dangerous h••resie.

6. They may declare such Churches unworthy communion with the Churches of Christ. I say, they may in an authorita∣tive judiciall way, in the name and authority of Christ, declare these erring Churches are not worthy communion, nor to be received into fellowship with any of the Churches of Christ; nor to have communion one with another in the Ordinances of Christ: nay, and yet more, they may send to other Churches, and charge them as they are the Churches of Christ to withdraw all fellowship and communion from them: which certainly, if it be not all, yet it seems to be proportionable to what is contend∣ed for.* 1.358 It is a censure, and this shews there is authority in Synods, for no equall can censure or give out the sentence of non-communion against another equall. Nor would Christ have one Church to forego communion with another Church,

but upon presupposed censure, some foregoing act of authori∣ty: if he would not have a brother to renounce communion with a brother, but upon some fore-going Church-authority, Mat. 18.15, 16. much lesse would he have a Church. And as it is a censure, and so declares authority in Synods, so it is to me a censure proportionate to excommunication, and so cer∣tainly the brethren would have the Churches to receive it, o∣therwise I conceive they were not to withdraw communion from them.

Ames saith,* 1.359 though whole Churches and members of ano∣ther Church cannot properly be excommunicated by a Synod, yet for manifest heresie a Synod may, 1. Condemn. 2. For∣sake. 3. Reject such a Church, which, saith he, is proportiona∣ble to Excommunication. And is Excommunication in the essence and substance of the act, as the other brethren say. Of which I shall speak more by and by.

Now in the close of all this Discourse of the power of Synods, we have two main Objections, which we shall endeavour to an∣swer, and so conclude this Discourse.

Ob. 1. But it will be said, Are the Churches to obey such a sen∣tence, meerly because the Synod commands it? If indeed a Synod were guid••d by such an extraordinary and infallible spi∣rit, as that in Act. 15. and could say with them, It seemeth good to the holy Ghost and us, then were the Churches bound to obey: but our Synods now are not assisted with any such in∣f••llible spirit; nor have they that extraordinary concurrence of the spirit, therefore we are not bound to obey.

Answ. For the first part of this Objection, viz. Whether the Churches are to obey, because a Synod commands and en∣joyns such things? I answer, No, and demand what Protestant Authour ever said so? Certainly the power of a Synod is not ab∣solute, but limited; not magisteriall, but ministeriall, a power only in the Lord: nor are we to be meer instruments moved by the will of those in authority, as the Papists say: but are mo∣rall Agents, and ought no l••sse to obey in faith, then they com∣mand in faith, and are to give c••re and diligence, we be not accessary to unjust sentences, lest we also partake in other mens sinnes. But though we are not to obey meerly, because

they command, yet are we to obey, because we are commanded in the Lord; A Synod is to be looked upon as a solemn ordi∣nance of Christ. And the Elders are to be looked upon as the Officers of Christ, and they decreeing and commanding in the Lord,* 1.360 we are to obey. Our brethren say thus much,

Though every particular Church of Christ hath right and power to exer∣cise its own Ordinances Christ hath left them, yet in difficult cases we are bound to seek advice of other Churches, and to give so much authority to the concurrence of judgements in a Synod, as shall and ought to be an obligation to us, not to de∣part from any such resolutions, as they shall make upon any con∣sideration what ever, but where our conscience and our peace with God is apparently concerned.

2. For the second branch of the Objection, which is taken from the different concurrence with, and the assistance of the Spirit to our Synods, and to that in Act. 15. they were guided by an extraordinary and infallible Spirit, and could say, It seems good to the holy Ghost and us; our Synods have only, at the best, the ordinary assistance of the Spirit, nay, and may erre, and therefore there is a vast difference.

An. I answer to this. 1. This Argument strikes against all ju∣risdiction in a particular Congregation, as wel as against all power in a Synod: for a particular Congregation is not infallible neither, they may erre in their administrations, and therefore shall they not administer censures at all: who will say this? Nay

2. This strikes against all authoritative delivering of do∣ctrine, in single Pastours, ••s well as the Dogmaticall and do∣ctrinall power of delivering doctrine in Synods: ordinary Pa∣stours, they have not that extraordinary concurrence of the spi∣rit, they are not infallible, they may erre, therefore are they not to preach?

3. A man, and so a Synod may be guided by an infallible spi∣rit, although his, or their spirit be not infallibl••. And the results of a Synod may be infallible, and founded upon a certain word, though a Synod it self be not infallible.

4. I conceive these two are not convertible, an infallible, and an extraordinary spirit. A man may be guided by an infal∣lible, yet not by an extraordinary spirit, the ordinary presence

and guidance of the spirit of truth, in the word may be infallible, yet but ordinary. It is not an extraordinary assistance and guidance.

5. But fifthly you suppose that here, which cannot be made evident and clear, that the Apostles were guided in this Sy∣nod by an extraordinary spirit, or by the extraordinary assistance of the spirit. The Papists indeed do affirm it, and hence take, a ground to inferre the infallibility of their Councels and Sy∣nods.* 1.361 And many famous Protestant Authours in their Tracts against the Papists affirm the same, and make use of this as a medium to prove the fallibility of Councels, that Councels may erre, because they are but men, and subject to errour, and not guided with such an extraordinary assistance of the spirit as the Apostles were in th••s great Councell.

a 1.362One speaking of this Convention saith, The holy Spirit was extraordinarily present with them, in so much that whatever they propounded was simply Gods communications, but God affords no such extraordinary assistance to ordinary Pastours. The like Whitaker also,b 1.363 It is certain this Councel was a singular Councel, and was endued with singular priviledges in regard of the presence of the Apostles. Shall we compare (saith he) the Councel of Trent, yea that famous Councel of Nice to this, in which there were so many Worthies, endued with the extraor∣dinary gifts of the holy Ghost? farre be it from us to make such a comparison. And a little after, he saith,c 1.364 All their determi∣nations were inspirations of God, and equall to the Scriptures. And in this opinion runs the stream of our famous Writers a∣gainst the Papists. With reverence to the vast abilities of these famous Worthies, Champions for God in their generations, Shall I take the boldnesse to say, That I conceive how ever the Apostles in the penning of Scriptures were assisted and dire∣cted with an immediate inspired spirit; Yet in this Synodicall Convention they did not proceed by their Apostolicall authority; nor had they an extraordinary concurrence, or immediate inspi∣ration of the Spirit of God. I shall give you these reasons, and shall then leave it to your thoughts to judge.

1. We read, vers 2. That Paul and Barnabas were sent from the Church of Antioch to the Apostles and Elders at Je∣rusalem

about this Question: now Paul as an Apostle, and a man immediately inspired, did need not to goe to Jerusa∣lem for the assistance of the other Apostles, for he was able as an Apostle to have determined the Question himself, he knew the whole mysterie of the Gospel. Gal. 1.16, 17.* 1.365 and was infe∣riour to none; therefore he went not as an Apostle, but as an ordinary Elder. One Apostle as an Apostle might have determi∣ned the Question without the help of a Synod.

2. The persons here assembled together do declare, That they were not directed by an immediate inspired Spirit. It is said, The Apostles and Elders came together to consider of this Que∣stion. Now, if the Apostles were to act as Apostles, what light and assistance could the Elders adde to the Apostles as A∣postles? But you see the Elders, as well as the Apostles, met together to consider of the matter, and in Act. 21.18, 25.* 1.366 All the Elders of Jerusalem with James take upon themselves these acts and decrees, as well as the Apostles, and in Act. 16.4. they are called the decrees of the Elders, as well as the Apostles; but now the Elders of ordinary Churches, such as these were, here conveened in this Synod, could not be collaterall actors with the immediately inspired Apostles, as in this Synod they were, nay, the whole Church, say our brethren; therefore certainly they did not act as Apostles.

3. The manner of the Apostles proceeding in this Councel holds forth to us, that they did not act as Apostles, nor were immediately inspired, because they proceeded by way of commu∣nication of Counsels. It is said, They met together to consider, that's one phrase of speech shews it was not acted by an apo∣stolicall spirit: where there are inspirations there is no need of considerations.* 1.367 And it is said there was dispute, nay much di∣spute, great and earnest disputation, vers. 7. When there had been much disputing Peter stood up. So that there was much de∣bating to finde out the truth, a great dispute. And every one delivers his thoughts in order, first Peter speaks, vers. 7, 8. then Barnabas and Paul, ver. 12. and after James, ver. 13. So that you see here was a great dispute; now immediate inspirations are not gathered up by disputes: what the Apostles doe as Apostles, they doe not by conferring, and debating, and seek∣ing

light one of another, but they are directly and immediately inspired of God.

Indeed the immediate inspired spirit, it may discourse and inferre a conclusion from such and such premisses, as Paul doth, Rom. 4.4, 5, 6. and Rom. 3.28. But the immediately inspired spirit of God in arguing doth not take the help of disputing one with another; things immediately inspired, are not ga∣thered up by disputations, but by revelations. There is no con∣currence of man to them, they are done without the help of our own reason, and without the help of others also.

4. If they had been guided by an immediate inspired spirit, then should every of them have rested in the sentence of another, for the immediate inspired spirit, is a like perfect in all his de∣terminations, and so Paul should have subscribed to Peters, or Peter to Pauls, and James to them all, and not all to James, espe∣cially when he doth, for ought the phrase imports, but set down his own judgement, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vers. 19. I judge, and the man∣ner and phrase of speech implies as if it were his private opini∣on, with reverence to what Peter and Paul said, to which yet all submitted. Now, I say, if every one were guided by an im∣mediate inspired spirit, why should any recede from his own sentence? And why should they all submit to the sentence of a∣nother? seeing they were better able to clear the spirit, where∣by themselves spake, was infallible, then the spirit by which an∣other spake.

5. If here the Apostles speak by the immediate inspired spi∣rit, the Churches had been here left in some doubt which to follow; for though one Apostle doth not speak contrary, yet they speak divers one to another. James speaks of abstaining from bloud, and things strangled, and things offered to idols, which the other Apostles did not speak of; and therefore if the other did speak, as they were immediately inspired, the Church∣es would have been left in doubt, whether to follow what James said, or what Paul and Peter said.

If it be said, the occasion of doubt which of them to follow was removed, because all of them afterwards agreed to what James said.

I say, 1. Though the occasion of the doubt was thereby re∣moved

from them, who were willing to be satisfied, yet here was a great advantage given to them, who would except against these results, because the other Apostles, who were yet dire∣cted (say you) by the immediate inspired spirit, laid no such burthens, nor imposed no such commandments of abstinence, &c. upon the Churches in what they had said, and therefore they might say, either this ultimate determination was not the minde of the spirit, or the spirit was divers from himself in the procedure of these determinations.

2. In that they all agree to James, it is a plain evidence that they had not spoken by the immediate instinct of the spirit, nei∣ther had been directed by any extraordinary dictate and assistance of him, because they decline, if not recede from what them∣selves had spoken, and now, as it were upon further and second thoughts, do wholly concurre with James.

6. And indeed which may be a sixth instance of the thing in proof; though that which Peter and Paul said was a truth, that the Gentiles should not be pressed to the observation of Mo∣ses Law upon necessity of salvation, yet they did not so fully speak to the resolution of the Question; nor would that they said have satisfied the consciences of the Churches in their present practice, if James had seen no further, or spake no more in the resolving of the Question then they did. For, notwithstanding what Peter and Paul said, They might have eaten things offered to Idols, and blood, and things strangled, which at that time had been a sinne against the law of nature, and a great scandall and offence to the Jews, and so notwithstanding this determina∣tion, the divisions would have been greater, the rents wider, the scandall more dangerous then before; the Jews they should have gone on in a totall abstinence of all Ceremonies, which might have been scandalous to some Gentiles; and the Gentiles should have gone on in eating blood, meats offered to Idols, and things strangled, which had been highly scandalous to the Jews; which certainly had Paul or Peter acted here as Apostles, by vertue of the immediate inspired spirit, they could not have overseen, nor had they let it pass••. By all which to me it seems clear that the Apostles and Elders in this Convention, did not act by vertue of an immediate inspired spirit, nor had they any

further extraordinary assistance of the spirit,* 1.368 but as ordinary Pastours and Elders in this act. That this Synod or Conventi∣on was led by the holy Ghost, is evident by vers. 25, 28. where it is said, It seemeth good to the holy Ghost and us,—But that this was the holy Ghost immediately inspiring the Apostles and Elders upon these grounds alledged, I deny. But that it was the ordinary concurrence of the spirit, such as ordinary Pastours and Elders may have in the truth; And thus Whitaker him∣self (notwithstanding all those former passages) affirmes, saying,

That other lawfull Councels may in like manner as∣sert their decrees to be the decrees of the holy Ghost, if they were like to this Councel, and if they did observe the same rule which the Apostles did observe and follow in this Coun∣cel, meaning the word of truth.

And indeed if otherwise, then either we have no patern for Synods, or else all Synods doe act with the same spirit. I say, either we must with the Papists say, That all Synods are infall∣ble; or we must say with the Socinians and Arminians, we have no patern for Synods at all. And thus I have shew'd you, that the Apostles and Elders in this Synodicall Convention were not immediately inspired, nor had they an extraordinary concurrence of the spirit; nor did they act by their Apostolicall spirit, but as ordinary Pastours. And in this we have the concurrence of some of the Brethren, who have written on this subject,

The Apostles did not in this great Convention deter∣mine the matter by Apostolicall authority,* 1.369 from immedi∣ate revelation, but they assembled together with the Elders to consider of the matter, ver 6. and a multitude of brethren together with them, vers. 12, 22, 23. And after searching out the cause by an ordinary means of disputation, vers. 7. Peter cleared it by the witnesse of the spirit to his Ministery in Cor∣nelius family; Paul and Barnabas, by the like effect of their Ministery among the Gentiles; James confirmed the same by the testimony of the Prophets; wherewith the whole Synod being satisfied, they determine of a judiciall sentence, in which they censure the false teachers, as troublers of the Church, subverters of souls: They reject the imposition of Circumcision, as an insupportable yoke: They impose on

the Churches none but some necessary observations, and them by way of that authority, which the Lord had given them, vers. 28.

By all which you see, it is fully granted by some of the Brethren themselves, That the Apostles in this Convention did not act as Apostles, or as men immediately in∣spired. And so much for the first great Objection: we come to the second.

Object. 2. But it will be said, Though it be granted that a Synod hath power to counsell, admonish, rebuke an erring Church; nay, and to publish their errours to other Churches, to caution other Churches to beware of them; yea, and to declare those erring Churches unworthy communion, and to charge other Churches to withdraw from them; yet notwith∣standing all this, suppose that an erring Church will yet persist in it's errour, and will not be healed and reclaimed, hath a Synod no further power to put forth to the gaining of them? May not a Synod proceed to further censure, viz. the Excommu∣nication of such an erring obstinate Church?

Answ. And here indeed is the great knot of the controver∣sie; this is the great dividing point between some of the Bre∣thren on both parts at this time. In the perusall of Dis∣courses, I finde men various in their thoughts concerning this. I will lay down five severall opinions about this Que∣stion.

1. Some say that no Church, or member of any Church, is under the jurisdiction of any Church, or Church of Churches whatever, but that every single Congregation is a Church of Christ, and hath full and entire power within it self to admini∣ster ordinances, dispence censures, and independent upon any other, or others, either for the enjoyment or imployment of this power; and when they seek to other Churches, it is for assistance and direction, not for precepts and injunctions: It is not to adde to their authority, but to strengthen their ability in the managing of it.* 1.370

2. Others say, That not only person's, but Churches also are subordinate unto the power and jurisdiction of a Synod, or Church of Churches; and that a Synod hath not only power to excommunicate erroneous persons, but erring Churches also,

if they will not be reclaimed. And this they establish by way of proportion upon Matth. 18. Goe tell the Church; of which before: and say there is the same reason for the Excommuni∣cation of whole Churches, as of some persons in them, viz. the taking away the scandall, the conversion of the sinners, and the preserving of other Churches from seduction. As two or three persons may scandall and give offence to one Church; so may two or three Churches give offence and scandall to many Sister Churches. The Apostle implies so much, 1 Cor. 10.32.* 1.371 where he saith, Give no offence, neither to the Jew, nor to the Gentile, nor to the Church of God. And if Churches may be offended, certainly Churches may offend. And therefore with∣out doubt Christ, who hath provided remedies for the scandall and offences that may arise among a few, in a particular Con∣gregation, hath not l••ft many Churches and Congregations without some remedy against the scandals and offences of a few. Certainly remedies there are. And some thinke th s, viz. Excommunication: and say, a Church fals under a two-fold consideration.

1. As having communion with it self.* 1.372

2. As having communion with other Churches. Though a Church cannot be cast out of communion with it self: Yet it may be cast out of communion with other Churches of Christ. So Paget in answer to D. Ames.

3. Some again thinke that a whole Church is not to be ex∣communicated; and yet not upon D. Ames grounds, because a Church cannot be cast out of communion with it self, &c.* 1.373 Nor yet upon this ground, because the other remedies alleadg∣ed are sufficient remedies. But for this reason, because probably the whole Church is not corrupted, and it were better to spare many offenders, then to censure one innocent. And therefore it is judged safer that this censure of Excommunication should be dispenced distributively, rather then collectively, by singling out the chief offenders in a Congregation, rather then by the cutting off the whole body and society. And this is one thing objected against the sentence of Non-communion, that it doth without any distinction or difference cut off a whole Church from communion and fellowship with other Churches of Christ,

when it may be the whole Church is not corrupted and guilty.

4. Some thinke the way to deal with an hereticall Church, if I may so call it, is not by Excommunication, but by dissolu∣tion of the society. But this not being a Church-censure, I have nothing to doe with it here.

5. And lastly, Some thinke, That though a Synod cannot excommunicate an erring Church, yet may they doe that which is proportionable to it, they may censure them, condemn them, forsake them, reject them, and render them odious to other Churches for their errours. And if this be not Excom∣munication, yet certainly it is analogicall and proportionable to Excommunication.* 1.374 So Ames. And is held by some to be it self Excommunication. The learned Authour of the book entituled, Observations and annotations upon the Apolog. Nar∣ration, p. 43. hath this expression to those Brethren,

It is a mistake in you to thinke that in declaring of your non-com∣munion with other Churches, you doe not excommuni∣cate them; for what is Excommunication, but a privation of Cimmunion?

&c.

And indeed Excommunication being an ecclesiasticall word, and not found in Scripture, and the substance of that we finde in Scripture being done, why do we lengthen out the con∣tention.

Object. 3. But it will perhaps be said by some, That all this is not Excommunication, this is but the half of it, the negative part of it, and not the positive part of it, which indeed is that wherein the proper nature of Excommunication doth lie, viz. a d••livering up to Satan.

Answ. And here we are now come up to the highest step of the controversie: This is the — the very point of the difference.

1. For the first part of the Objection, That this is not Ex∣communication, because it wants the positive part. To me it seems evident, that which is granted by Ames in the fifth o∣pinion, and which our Brethren grant in the sentence of non-communion; hath something positive, as well as negative in it: Yea, but you will say, here is not the delivering up to Satan,

and in that consists the formality of this sentence of Excommu∣nication.

Indeed this is a great Question, and requires more pains and time, then I can spend about it.

1. Some there are indeed that thinke in this to lie the forma∣lity of the censure, viz. The delivering up to Satan.

2. Some again thinke it a higher and more dreadfull degree of the sentence. The authour of the Observations, on the A∣p••l. Nar p. 43.

3. Others thinke this, Delivering up to Satan, to be a fruit and consequent of the sentence, and not of the formali∣ty of it.

4. And there are some that thinke, that this delivering up to Satan, is neither of the formality of the sentence, nor yet a fruit and consequent of it, but an act of Apostolicall pow∣er, put forth by the Apostles towards eminent and great of∣fenders: And such an act as ordinary Pastours and Elders, nei∣ther in the Apostles daies, nor ever since could put forth, be∣i••g a power proper to the Apostles onely,* 1.375 whereby they delivered up the bodies of great offenders to be tor∣mented by Satan, That the soul might be saved in the day of Christ.

And this they call that virga Apostolica, which you read of, 1 Cor. 4.21. Shall I come to you with a rod? Such a rod as Peter came withall to Ananias and Sapphira: such an one as Paul put forth to Elymas the Sorcerer, and such an one as he put forth to Hymeneus and Alexander, 1 Tim. 1.20. and to∣wards the incestuous person, 1 Cor. 5.3, 5. I have decreed that this man shall be delivered to Satan for the destruction of the flesh. That is, say they (for I will give you their thoughts) for the punishing and tormenting of the body by weaknesse, sicknesse, griefs, &c. for so by flesh they understand the body.* 1.376 And say the opposition here between flesh and spirit doth make much for it; for if by spirit be meant the soul, as in this place it must, then by fl••sh to hold the opposition must needs be meant the body: and the sense will then be, he hath delivered such an one to Satan for the d struction of the flesh, that is, for the punishing and tormenting of the body; which they exem∣plifie

in Job, that the spirit, that is the soul, may thereby be brought to repentance, and saved in the day of the Lord; and this extraordinary and miraculous power of inflicting torments on the bodies of eminent malefactours, in the Apostles daies, is conceived by some to be afforded to the Apostles for to supply and make up the defect of the Magistrates power, which they wanted in those daies.

But yet they deny not but that Paul would have the in∣cestuous person to be cast out of Communion with the Church; but this he would have done by the Church of Corinth, and by the authority of the ordinary Elders, as appears, vers. 7. Purge out therefore the old leaven, that ye may be a new lump: so in vers. 13. Put away therefore from among your selves that wicked person. But when the Apostle speaketh about deliver∣ing to Satan, he doth not expect the consent of the Church of Corinth, but decrees this by his apostolicall power and autho∣rity: to which decree of his, he requires the Churches con∣sent to be joyn'd, as he saith, I, as absent in body, but pre∣sent in spirit, have decreed, that he that hath done this thing should be delivered up to Satan. And that which he adds, When ye are gathered together, and my spirit; it is not to be understood (say they) as if the decree of the Apostle did de∣pend upon the consent of the Church, but having decreed, he requires their assent to it. And this they prove in the example of Hymenaeus and Alexander, whom he delivered up to Satan without the consent of any Church what ever.

So that you see there is a great deal of difference in mens thoughts concerning this delivering up to Satan.

1. Some you see would have it an act of apostelicall power, and a punishment inflicted upon the body, and not Excommu∣nication; they finde it not in the first institution of this ordi∣nance, Matth. 18.17. nor doe they think Satan a fi•• instru∣ment to bring about those holy ends, for which this ordinance was instituted. And how ever Satan may doe much good to the souls of Gods people against his will occasionally, and acci∣dentally by his buffetings and temptations, yet it sounds harsh to them that God should set up so solemn and holy an ordinance as this is, to continue in the Church, while Christ hath a

Church on earth, wherein Satan is so farre honoured, as to be serviceable and instrumentall in the saving of soules, &c.—

2. Some will have this delivering up to Satan, of the for∣mality of the sentence, urging the Apostles phrase of speech, in the 1 Cor. 5. to import so much to us.

3. Some again assert it to be a further and more dreadfull de∣gree of this censure.

4. And others say, it is not of the formality of the censure, but a fruit and consequent of it.

Now, if it be the first of these, viz. an act of apostolicall power, as many conceive, who yet hold up this ordinance of Excommunication, yea, and from that place also, 1 Cor. 5.2, 7, 13. then did it die with the Apostles, and we have nothing to doe with it: It is utterly inimitable and impracticable, by ordinary Elders and officers. And if it be the second, viz. That this delivering up to Satan be the formality of Excom∣munication, then it will follow, when there is not such a deli∣vering up to Satan, there is no Excommunication: which I thinke few will say. And the condition of persons, not only censured, but censuring, doth prevail much with me not to thinke: and if it be the third, viz. a further degree of the cen∣sure, then either a degree prudentially to be annexed accord∣ing to the atrocity and heinousnesse of the fact; of which I see not any warrant: or it is a degree necessarily to be added: and if so, then is it inseparable from the censure, nor can the cen∣sure be dispenced without it, and so it is of the formality of it; which to me is not so evident. But if this delivering up to Sa∣tan be the consequent and fruit of the censure, as the fourth o∣pinion saith, and many upon good grounds doe chuse rather to affirm; then the controversie will be at an end in this particu∣lar. For those brethren of the Congregationall way do affirm, That when a Synod met together in the Name of Christ,* 1.377 have in the authority of Christ solemnly judged, condemned, and censured such an erring Church, to be such an one as hath no right to any Church-ordinance, nor is to have any communion with the Churches of Christ: if this judgement be right, then such a Congregation is thereby put out of the kingdome of

Christ, and consequently is put under the power, and kingdom of Satan.

And thus I have done with the answer to the Objections, and with that have at length finished this discourse of Church pow∣er, as relating to this Question, The suppressing of errour, and reducing of erroneous persons. Yet give me leave before I shut up this work (in regard it is a better work to unite, then to divide; to compound differences, then to heighten and increase them) to lay down the grants of our brethren of the Congre∣gationall-way unto this Question. In which we shall tell you what materials they will afford us to the making up of this Fabrick.

And first, though they expressely say, that every particular Congregation is a Church of Christ, and hath right to decide it's own controversies, and to conclude it's own differences, (instancing in the Church of Antioch, whose endeavours a∣mong themselves to end their difference, and conclude the con∣troversie which arose,* 1.378 before ever they purposed to goe to Je∣rusalem, doth clearly demonstrate that they had right, though they wanted power) yet they affirm that such a Church is to render an account to other Churches of Christ of their actions. And this is not arbitrary that they may, or may not doe it, but they are bound in conscience to it, as a duty they ow to God, and to their sister-Churches.

* 1.3792. They grant that a consociation of Churches in Synods, consisting of Ministers and Elders, is a precious ordinance of Jesus Christ for the preserving of the Churches against errours, schisms, and scandals.

3. They grant that in case a particular Church or Congrega∣tion, either want light or unity among themselves, that they are not able to determine and conclude their own controversies,* 1.380 ei∣ther they are too difficult, by reason of want of light, or too hard, for want of love, or by reason of division among them∣selves, that then it is their duty to repair unto a Synod, or consociation of Churches, for their help and assistance to the determining of their doubts and controversies. And this they conclude upon these two grounds or reasons.

1. The want of power in such a Church, to passe a binding

sentence. Where errour or scandall is maintained by a fa••tion, the promise of binding and loosing made to the Church,* 1.381 is not given to the Church, when it is leavened with errour and va∣riance. It is a maxime, The censure of an erring or disagree∣ing Church doth not binde; it is required a Church should a∣gree, and agree in Christs name, that is, in the truth, Matth. 18.19, 20. otherwise their censure is of no power.

3. They conclude this from the patern, in Act. 15. which patern clearly shews to whom the power and authority is com∣mitted, when there groweth offence and difference in a Church, even to a consociation of Churches, &c.

4. They grant these Synods thus conveened have power fur∣ther then to counsell an erring Church, they have a power from Christ to admonish men or Churches in his name,* 1.382 when they see a Church to walk in any way of errour, and their ad∣monitions are more then brotherly perswasions, for they carry with them the authority of Jesus Christ; and that a Church fallen into errour and offence, is subject both to the admonitions of other Churches, and to the determinations, and judiciall sentence of a Synod for direction, in a way of truth and peace. And this, say they, ariseth from that was spok••n before; The sentence of an erring nor of a disagreeing Church doth binde: and therefore in case a Church fail in either, viz. truth or peace, a Synod is the first subject of power, and such a Chu••ch doth fall under the censure of a Synod.

5. They grant that if there be cause given, either of errour, or of scandall, A Synod hath power in the name of Christ to declare such Churches to be subverters of the faith,* 1.383 or scanda∣lous and offensive, to shame them to all Sister and neighbour Churches.

6. They grant that a Synod may by a solemn act, and in the name of Jesus Christ, renounce any further communion with such Churches, till they be reformed,* 1.384 and may in the same name declare and publish those erring Churches are not to be received into fellowship with any of the Churches of Christ;* 1.385 nor to have communion one with another in the ordinances of Christ. Here is now a great deal. And one of the brethren hints something more in that expression of his.

We dare not

say that the power of a Synod reacheth no further then to give counsell: For, saith he, such as their ends be, for which according to God they doe assemble, such is the pow∣er given them of God to attain those ends: as they meet to minister light and peace to such Churches as lie in errour or variance: so they have power by the grace of Christ, not on∣ly to give light and counsell in matter of truth and practice, but also to command and enjoyn things to be believed and done: the expresse words of the Synodicall letter imply so much, Act. 15.27. It seemeth good to the holy Ghost and us; to lay upon you no other burthen. This burthen therefore, to observe those necessary things, which they speak of, they had power to impose; it is an act of the binding power of the keys to binde burthens, and this binding power ariseth not only materially from the weight of the matters imposed,—but al∣so formally from the authority of the Synod, which be∣ing an ordinance of Christ, bindeth the more for the Sy∣nods sake.

So that here you see is a great agreement, all the difference is in point of Excommunication; they conceive a Synod hath not power to excommunicate either Churches or persons.

1. And for Churches, in that many of the brethren agree with them, and say, as I told you, a whole Church is not to be excommunicated: and for those that dissent and say, whole Churches may be excommunicated, to them they grant not only the half of it, but the substance of the thing, for what is condemning, forsaking, rejecting of a Church, &c. but Ex∣communication in the substance of it? and so some of the Bre∣thren take it: the least that can be made of it, is Analogicall and proportionable to Excommunication.

2. And for the second, viz. the Excommunication of per∣sons by a Synod, to me, they grant the thing, though not the name; and the Brethren of the other minde say, they thinke that Excommunication doth not belong to a Synod, Secundum actus elicitos, sed imperatos; It is rather the work of a Synod to enjoyn it to be done, then to doe it themselves: yet if deliver∣ing up to Satan be not of the formality of the sentence of Ex∣communication, as many of our brethren thinke, but the con∣sequent

and fruit of the censure,* 1.386 then I see not that there is a∣ny difference, as I shewed you before.

And thus I have shewed you what materials our brethren will afford us to this building, which I could for my own part ra∣ther be content to sit down withall, then by raising it higher, but heighten our confusion, run the mischief of division among our selves, then which no penall evil can be sadder and more uncomfortable. I wish we might all remember the Apostles rule, Phil. 3.15, 16. Let us therefore as many as be perfect be thus minded, and if in any thing you be otherwise minded, God shall reveal even this unto you. Neverthelesse, whereto we have already attain'd, let us walk by the same rule, minde the same things.

And thus we have done with the first great means for the suppressing of errour, and reducing of erroneous persons, viz. Ecclesiasticall. We come now to the second means propound∣ed, which we call civil and magisteriall.* 1.387

And this is a point of no lesse concernment, then it is of con∣troversie at this time.* 1.388 It were a sad thing if there were no bounds for errour; and as sad it were to goe beyond Gods bounds for the suppressing of them. I told you in the entrance upon this last Question, it was a tender point, an intricate, subtle controversie, diversly asserted, and as differently main∣tained. I shall not here deal with this controversie in the la∣titude of it, only as relating to the Question here propounded: And that I may not lengthen out this discourse too farre, by multiplying needlesse Questions, and entring upon collaterall disputes, I will summe up all that I shall speak to this Qu••stion under these five generall heads.

1. We will shew you what power the Magistrate may be said not to have.

2. We will shew, what the power of the Magistrate is assert∣ed to be, as relating to this Question.

3. We will examine, whether such a power be ordained and warranted of God.

4. Whether such a power be needfull in the Church.

5. And lastly how this power is to be dispenced.

1. We will begin with the first, viz. What power the Ma∣gistrate

may be said not to have. In the entrance upon which, let me tell you, by power I mean not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not the power of might, but the power of right, not a power taken, but a power given, and that not by men, but by God; an au∣thoritative power wherewith he is invested of God; for, Id possumus, quod jure possumus. And in that sense I speak of the Magistrates power thorow this discourse. And first then,

1. The Magistrate hath not an absolute power to doe what he pleaseth in the things of God. The object of religion is a supernaturall good, and for that we are not to depend upon the will of man, but the will of God, that which he hath com∣manded we must doe, Ezek. 20. When Magistrates goe be∣yond the bounds of the Word, they take upon them a greater power then God hath given them: they are Gods Ministers, Rom. 13. and therefore their wils are to be subordinate to the will of their Master, and upon all their injunctions should be engraven, what the Apostle saith to the Corinthians, 1 Cor. 14 38. The things that I write unto you are the commandments of the Lord. It is the Prerogative royall of God and Christ, to command things, because they will, and cannot be usurped by any mortall man, without high injury to Jesus Christ. Ter∣tullian hath a passage to this purpose,* 1.389 You exercise an unjust dominion over others; if you therefore deny a thing may be d ne, because you will, not because it ought not to be done. It was a h••gh presumption of Constantius, who when he would compell the Orthodox Christians to imbrace Arianisme, ut∣tered these words, Quod ego volo, pro canone sit, That which I will, shall stand for a law. In this also Jeroboam and Nebu∣chadnezzar offended, when they would command things upon their own will, not only without, but contrary to the will of God. This proved a dangerous rock to them, and will be to any who shall follow their steps. God is a jealous God, and cannot brook with any rivall in matter of his worship. As they cannot command, so we cannot thus obey without sinne and dishonour to God. Christ bids us in this sense, Call no man Rabbi. And the Apostle enjoyns us not to be the ser∣vants of men, which then we are in a high measure, when the warrant of our actions is only taken from the will and plea∣sure

of men,* 1.390 when we shall subjugate and vassall our under∣standings and consciences, to the meer commands and dictates of men. And so much for the first.

2. The Magistrate hath no power against God. God never set up a power against himself: he is the minister of God, and all his power is subordinate to the will and glory of God. All which being granted, I need not to say any more of it.

3. The Magistrate hath no power to enforce the conscience of any. Conscience rightly understood fals under no power, but the power of God alone. I have read it was the speech of Stephen King of Poland, I am King of men, and not of con∣sciences, a Commander of bodies, and not of souls. All pow∣er is usually expressed in Scripture by this Metaphor of Keyes: and though God hath committed many Keyes, much power to man, yet there are three Keys which God doth reserve and keep in his own hands only.

1. The Key of the womb, he shuts it, Gen. 20.18. and he opens it at his pleasure, Gen. 30.22.

2. The Key of the grave, 1 Sam. 2 6. The Lord killeth and maketh alive, he bringeth down to the grave, and bringeth up; he, and he alone doth this.

3. The Key of the conscience, Act. 16.14. He opened the heart of Lydia, and he opens so as none can shut, and shuts so as none can open. This power over the heart and con••cience, God hath reserved in his own hands. It was the speech of one, God hath reserved three things to himself, 1. To make some thing of nothing. 2. To know things future. 3. To rule o∣ver consciences. A dominion that is proper to God alone: men may tyrannize, but they can never rule over the consci∣ences of men. Conscience fals under no subjection, but Gods alone. The Turks and Persians themselves, though they have upheld and propagated their way by the sword, yet they ac∣knowledge that the conscience neither can, nor ought to be com∣pelled. Conscience is like a Virgin which cannot be forced, [Lex nostra non se vindicat ultore gladio, Tertul.] Men may perswade, but they can never compell conscience, according to that old maxime, Religio suaderi potest, cogi non potest, Men may be perswaded into a religion, but they can never be com∣pelled

unto it.* 1.391 It lies as a blot upon Justinian, that he com∣pelled the Samaritans to embrace the Christian faith. And it is more condemnable in the Papists among the Indies, of which they finde no more fruit, then with the Moors of Granado, who were forced to Masse in the morning, and freely practised Ma∣home tanisme in the afternoon. Like those we read of, 2 King. 17.33. who, because of the Lions, feared the Lord, but served their own gods. Those acts of conscience which are internall, are free and uncogible, they fall not under mans cognizance; nor, if they did, doe they fall under mans power. No power on earth, can either judge or punish the internall acts of the minde. The Question is not here about the elicite acts of con∣science, but the imperate, commanded and externall acts: It is easily granted, That no power on earth is able to compell the former, the internall acts of the minde and conscience; but the dispute will be about the later, the externall acts, either in the restraint or constraint of them. Of which more anon.

4. The Magistrate hath no power properly called Church-power; though he have a power about the businesse of the Church, and the affairs of worship, yet he hath not any pow∣er properly called Church-power. He is helpfull to the go∣vernment of the Church: but in this sense, no Church-go∣vernour: The Church hath the exercise of her power from him, but not the power it self: the Magistrate gives ability, but doth not give the authority: The Church, say Divines, hath protection and encouragement from him, but hath her au∣thority and power from Christ. I finde divers opinions among men about this.

1. Some say that the Magistrate hath all power.

2. Some say he hath no power in matters of Religion.

1. Some say he hath all power, and that the government of the Church is by God devolved upon the civil Magistrate, whereby the Magistrate is the head of the Church, and hath a Nomothetick and legislative power in things ecclesiasticall; which power, say they, is not only ecclesiastick in respect of the object, being exercised about Church matters, but in re∣spect of the subject, or person exercising, whom they make to

be a mixed person, and hath a mixed power,* 1.392 and by vertue of his office can act and exercise it.

I shall not speak much to it, it is a discourse by the by: only I shall tell you, that Pareus (who gives more to the Magi∣strate in this particular then others of his brethren; yet) saith, That the civil Magistrate is not to assume to himself any pro∣per parts of Ecclesiasticall ministery, as to preach, to ad∣minister censures, Sacraments, &c. and he gives these two rea∣sons of it. 1. Because he is not called to this office.* 1.393 Christ did not say to him, Go and preach the Gospel and baptize: and therefore being not called to it, he ought not to assume it; No man (saith the Apostle) taketh this Ministery upon him∣self, but he that is called of God, Heb. 5.4.* 1.394 nor is he (saith he) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to intermeddle in other matters not proper to his station, 1 Pet. 4.15. but every one is to abide in the same calling, wherein he is called. And he gives a second reason, lest they incurre the sin and punishment of Jeroboam and Ʋz∣ziah; one of whom had his arm dried up; the other was struck∣en with leprosie, 1 Kin. 13. 2 Chron. 26. And the same Au∣thour a little after, answering this Question,* 1.395 Whether eccle∣siasticall power doth reside in the Prince? He saith ecclesiasti∣call power is two-fold, 1. Proper and internall. 2. Impro∣per and externall. This distinction he foundeth upon that speech of Constantine to the Bishops, Vot quidem intra. &c. The first of these he affirms to be exercised by ecclesiasticall persons, ecclesiastically: The other, vix. Externall, and improperly called Church-power, he saith may be exercised by the Magi∣strate. Calvin speaks more home,* 1.396 They are (saith he) in∣considerate men, who make Magistrates too spirituall •• this evil (saith he) prevails in Germany, and in the countreys round a∣bout us; we finde what fruit grows from this root; namely, that those who are in power, thinke themselves so spirituall, that there is no other ecclesiasticall government; this sacriledge comes in vio∣lently among us, because they cannot measure their office within it's due bounds. Thus he.

Indeed it hath usually been distinguished, between Church-power, & civil power; & between officers in the Church, & offi∣cers of State; and that the one is Gods officer, or Christs, as

God; The other is Christs officer, as Mediatour; the one be∣longs unto his generall kingdome, and rule over all; the other belongs to his Mediatory kingdome, or government over his Church. Christ is a head of supereminence to all, but a head of influence to his Church only. As he is God, so he is head of all principalities, and all powers govern by him; but as he is Mediatour, so he is head only of his body, and all officers therein,* 1.397 have their authority from him, and are said to man∣age their office under, and for Christ. In the name of Christ they doe assemble, Matth. 18.20. In his Name they preach, Luk. 24.27. Act. 4.17, 18. In his Name they baptize, Act. 2.38. Ast. 4.12, 16. Act. 19.2. In his Name do they administer censures, 1 Cor. 5.5.

And if the Magistrate be invested with such a power, then either as a Magistrate, or as a Christian Magistrate. Not the first; for then every Magistrate hath it without exception, even Pagans and Heathens, and such as know not God and Christ, not were ever yet baptized, not any member of the Church: if you say, as he is a Christian Magistrate, it will be said that his Christianity doth adde no further authority to him, but further ability to execute his authority; this is but potestas executiva, the gracious ability to exercise that power which he had be∣fore, and sinned in that was a talent buried up, and not im∣ployed for Christ. And for that place which is usually alledged, 1 Cor. 12.28 God hath placed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Governments in his Church: I say first that the Apostle doth there speak of ec∣clesiasticall and spirituall officers; and therefore it is strange that civil government should come in the enumeration of Church-officers.

2. I say the Apostle spake there of such government as the Church had at that time; he saith, God hath placed in his Church: and thence Calvin takes up an argument to prove that the Apostle in that place spake of ecclesiastical, and not of civil government, because at that time the Church enjoy∣ed not such a priviledge. But of this sufficient. We come to the second, which certainely is an extreme on the other hand, viz.

2. That the Magistrate hath no power in matters of reli∣gion.

It was the speech of Donatus, What hath the Empe∣rour to doe with the Church?* 1.398 The Magistrate hath no right to meddle about things that are divine. We shall speak fuller to this by and by; only here I shall clear some expressions, which we usually read among learned men, from some mis∣takes that may be fastened on them, and give too much strong••h to such a position as this, viz. That the Magistrates power doth not reach to matters of Religion. We often read in the writings of learned men of a difference made between Church-power and civil power, chiefly in their objects, and in their ends. 1. That the object of the Magistrates power is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, earthly things, or the things of this life: the object of Church-power is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, spirituall things, and matters concern a better life. 2. They say, The end of Magistracy is the preservation of peace, and the externall tranquillity of the Common-wealth: but the end of Church-power is the good and edifying of the body of Christ. We had need to speak something of this, it hath been too farre extended. And therefore.

1. To the first of these. I say. 1. That though the things of this life be the object of the Magistrates power, yet are they not the sole and adequate object of it. Spirituall and heavenly things doe fall in under the object of his power also, as well as temporall: He is called a nursing father to the Church: he is, Custos & vindex utrius{que} inbulae,* 1.399 the keeper and revenger of both tables of the Law, Deu. 17.18 Josh 1.8. Rom. 134. The affairs of Jehovah, and the matters of the King are not so dif∣ferent (saith Ames) as that the care and knowledge of the things of God, belongeth not to the King. But they are thus distinguished, that in the execution of them, the King per∣forms his part in a politicall way; the officers of the Church, in an ecclesiasticall way.

2. I say yet further, That though the power of the Magistrate, and the power of the Church doe not differ in their materiall objects, yet they differ in their formal objects. The Magi∣strate, as a Magistrate, and the Church, as the Church, in the name of Christ, may command and forbid one and the same thing, viz. They may command the sanctification of the

Lords day, or they may forbid blasphemy, idolatry. Here their objects are materially the same, But now they differ for∣mally; the Magistrate he commands or forbids upon penalty of bodily punishment; but the Church upon pain of ecclesia∣stical censures;* 1.400 the Magistrate upon civil mulcts, the Church upon spirituall penalties. And this may be thought one reason, why many holy and reverend Divines have asserted the object of the power of the Magistrate, qua talis, to be the externall man, and the things of this life, because that he doth bring a∣bout higher ends by more external, and not such spiritual waies as the Church doth.

2. And what I say hereof the object of the power of the Ma∣gistrate, I may say also of his end. The end of the Magistrate is not so different from the Church, but they may meet toge∣ther, and as they agree in their objects, so these powers may al∣so agree in their ends. Though the preservation of peace, and the quiet of the Common-wealth, be the end of Magistracy, yet I conceive it is not the only, not the adequate end; exter∣nall peace to me seems too narrow for to be the end of Magi∣stracy, who is a nursing father to the Church, and whose pow∣er reacheth as well to the setling and advancing the true wor∣ship of God, as to the externall peace, and safety of his king∣doms; and to the helping of men, as Christians, as well as help∣ing them, as men, though he doe endeavour to compasse and bring about these ends, in a different way to the Church, the one by carnal, the other by spiritual weapons; the one more externally, the other more internally and divinely. And this, I conceive, is plain from Rom. 13.4. He is the minister of God to thee for good, but if thou do that which is evil, he afraid, for he beareth not the sword in vain; where by good and evil, which the Magistrate, as a Magistrate, doth procure, I conceive is not only meant the naturall happinesse and quiet life of civil society; but also the good and evil which concerns us as Chri∣stians. And therefore his end is higher then meer civil peace and tranquillity, being he is a Magistrate, not only of our good and evil, as men, but our good and evil, as Christians: but yet the way he procures this is different from the Church, the one, as I told you, being in a more spiritual and heavenly way; the

other in a civil and external way. And thus much shall serve for the answer to the second opinion, and also to the fourth par∣ticular branch laid down, What the Magistrates power was not. Besides these there may be other branches laid down, but I shall desire to wave them, and shall fall upon the second Question.

Qu. 2. What the power of the Magistrate is asserted to be, as relating to this Question.

And here I finde three severall opinions, two of them are ex∣treams, the third is the middle between both, and conceived nearest to the truth.

1. The first extreme is that of the Papists, who say, That the Magistrate is by fire and sword to extirpate all errour and heresie, that is, all religions which doe not agree with Rome;* 1.401 for they call all those Heretikes that are not of the faith of Rome, that so having put us into a bears skin, they may with some colour woorty us.

2. The second extreme is, That the Magistrate hath no power to deal with any opinion whatsoever by civil coercive means. Others more warily inf••rt, If it be not evidently and manifestly destructive, and disturbing to the peace of the Com∣mon-wealth. But the meaning is this, that there ought to be a liberty for all opinions; and the Magistrate is only to be an indifferent spectatour, and not to take care what religion men are on, whether Papists, Jews, Pagans, Socinians, Mace∣donians, or what ever: If they be not inconsistent with the government of the Common-wealth, they are to look no far∣ther, they are not to matter, how or whether they worship God at all, or what their opinions and practices are. And so in effect the Magistrate must say with Tiberius,* 1.402 Deorum injuri∣us Dijs curae, Let the Gods make care for wrongs done against themselves. Or with the Emperour Alexander,* 1.403 It is suffici∣ent that the breach of an oath hath God to be the avenger: with G••llio, they must care for none of these things. They may re∣venge injuries done against them, but may not meddle with those done against God; they may suppresse their enemies, but must not meddle with Gods enemies; They may punish those who seek to draw away a people from the obedience of the Ma∣gistrate,

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but not those who labour to draw away a people from the truth of the Gospel, and obedience to God. An opinion cer∣tainly as wide as the former. Without doubt the object of the Magistrates power, is not simply a peaceable life, and the ex∣ternal peace of humane societies, as I shewed before: he is a nursing father to the Church; he is the minister of God for good, and religion is the chief good, and therefore the object of his power is not simply external peace, but godlinesse and honesty, 1 Tim. 2.2. which he may endeavour to advance by his secular power, and in civil and politick waies. It was the speech of Augustine, Will any one that is in his right wits, say unto Kings, It doth not concern you in your kingdome, who wil be religious, or who will be sacrilegious? Intimating it was a madnesse for any, to thinke the King had nothing to doe in matter of religion.* 1.404 Certainly, though it should be grant∣ed that the Magistrate were Gods officer, not Christs, as Media∣tour, yet it will not weaken this truth, which we assert; for it cannot be but that God who hath made it his design to preserve and advance the kingdome of Christ, should especially aim at it in the constituting and setting up a government in the world. Julian saw this well enough; and therefore it was the counter design of that Apostate, to tolerate and grant liberty to Pa∣ga••s, and all sorts of heresies, that by suffering all these weeds to grow up, he might choke up the vitals of Christianity, and weaken the kingdom of Christ, and overthrow the truth of the Gosp••l, which was the object of his envy and malice. This was also the practice and sinne of other Emperours, Valens the Arian did the like: and indeed such a course is the speediest way, to destroy all godlinesse, to suppresse the truth, and to bring in all mischief to Church and State. It is the speech of one, Liberty for all opinions, is the speediest way of embroyl∣ing States, of ruining Churches, of erecting a Pantheon in e∣very City: That of omnium Deorum among the Romans, of omnium sanctorum among the Papists, offends lesse then this of omnium sectarum here in England. Sure I am, one God, one faith, one Mediatour was Catholike doctrine in Pauls time; every variation from a unity, is a step to a nullity: if ever Eng∣land come from one ••eligion to all, she will quickly go from all to none.

Certainly the toleration of all Religions, as it is against na∣ture, against Scripture, against reason, so it cannot choose but be destructive to peace and truth. But of this more after∣wards. These are the two extremes, which certainly are wide of the truth. We come to the third opinion, which lies be∣tween these two, and is conceived to be most agreeable to truth. It is this.

3. That the Magistrate hath power, and it is his duty to suppresse and punish heresie and errour, lesse or more, accord∣ing to the nature and degree of the errour, and the evil or di∣sturbance brought upon the Churches or State. And in this order he may proceed, when some dangerous opinions doe arise.

1. He may call a Synod, or an Assembly of godly, holy, learn∣ed men to examine those opinions.

2. After examination, the opinions being evidenced to be dangerous and erroneous, he may prohibit them.

3. He may also make laws,* 1.405 and penall Statutes against such opinionists.

4 He may also put those laws in execution, when other means will not reclaim them. And thus the Princes and Em∣perours did in former times: if those examples of Constantine, Theodosius, Valentinian, Justinian, &c. be of any weight, which I confesse will be but of little, if the word will not al∣low it. And therefore we will come to the third Question, which is,

Quest. 3. Whether this power, which is asserted in the for∣mer Question, be a power which is warranted and ordained of God?

And this is needfull to be cleared; it is the main of all; for, if it cannot be evidenced that the Magistrate is endued with such a power, it will then follow, that he is an usurper, and brings guilt upon his own soul in the exercise of it.

1. First then it is clear (de facto) that Magistrates have exercised such a power, as appears in the examples of Asa, Jo∣siah, and others; as is evident from 1 King. 18 40. 2 Chron. 15.13. 1 King. 15.13. 2 King. 23, 20. 2 King. 10 11, 24. All which places doe evidence, that pious Kings and Magistrates

have exercised such a power. There is not any scruple of that. All the Question will be, whether they did exercise this pow∣er de jure, by vertue of any divine precept, or upon Gods or∣dination: To which I say.

Secondly, That these Magistrates did exercise this power upon Gods warrant, and by vertue of his ordination, is evi∣dent by Deut. 13.5, 6, 7 8, 9, 10. where you read of a law en∣joyned for the stoning and killing those who secretly attempt∣ed to entice the people of God to go after other gods. You have another, Exod. 22.20. He that sacrifieth to any god, save on∣ly the Lord only, he shall be utterly destroyed. You have ano∣ther, in Levit. 24.16. He that blasphemeth the name of the Lord, he shall surely be put to death. Another, Deut. 17.2, 3, 4, 5.

Object. But it will be said, We read this in the old Testa∣ment, but where have we any precept or president for it in the New?

Answ. 1. We read that this was commanded and practised under the old Testament. And we doe not read that ever that command was repealed, or this practice prohibited, and forbid∣den in the New.

2. If those precepts and presidents in this point do not con∣cern us, then it must be shewed, that those rules and paterns, which we read under the old Testament, were not intended by the holy Ghost to binde us.

3. The very same thing was prophesied of the times of the Gospel, now under the new T••stament, Zech. 13.3. It shall come to passe, that he that takes upon him to prophesie, that his father and mother that begat him, sh••ll say unto him, Thou shalt not live, for thou speakest lies in the name of the Lord; and his father and his mother which begat him shall thrust him thorow when he prophesieth: that is, they shall be the means to procure punishment to be inflicted on him: So shall their hearts be overcome with the love of God, and truth under the Gospel, and set against lyes and falshood, that they shall not indulge and spare it in their dearest relations. So, Isa. 49.23. Revel. 21.24.

4. This power was juris naturalis, it was of common and

naturall equity: and such things being constant and immuta∣ble, are to be exercised at all times, in all places. Besides

5. This power was established and exercised upon moral grounds, and for moral ends, as you may see in Deut. 13.5, 11. In the 5^th verse you see the ground of the establishing of this power, Because they would turn the heart of the people from the Lord; and this was moral. And in the 11^th verse you see the end, wherefore it was to be exercised, That all Israel might hear, and fear, and do no more such wickednesse, which was moral also. Now I say, that power, the ground and end whereof is moral and perpetuall, even that power must needs be moral and perpetuall; but the ground and end of this civil coercive power is moral and perpetuall, as I have shewed you: therefore is the power perpetuall. This cannot be denied; cer∣tainly, if the reason, if the ground and end wherefore God or∣dained this power, be still in force, then is the power also still in force; but the reason, the ground and end wherefore God established this power, and for which he would have it exerci∣sed, is still in force, viz. To prevent seduction, and drawing the hearts of people from God, and to make men afraid of pub∣lishing, promoting and entertai••ing such destructive opinions. And therefore the power is still in force.

6. All men are to improve their talents, and lay out their utmost power and abilities for the service of God, and the ad∣vancement of his truth and glory, &c. And the power of the Magistrate being such a talent put into his hands, of the use of which he is to give account; Certainly he is bound to lay it forth for the advancement of God now under the new Testa∣ment, as well as under the Old. If there be any difference, un∣doubtedly it is in this, that seeing the Magistrate hath received greater favours of God now under the new Testament, then w••re dispenced under the old; he lies under greater obligati∣ons and ingagements, by all his power and authority to serve God, and advance his truth and Gospel, then those under the old.

7. But seeing places are desired out of the new Testament, to prove that God hath enabled the Magistrate now under the Gospel with such a power; we will therefore see what strength

the new Testament will afford us for the proof of it.

And first let us examine that, Ro. 13.4. If thou do that which is evil, be afraid, for he beareth not the sword in vain, for he is the minister of God, a revenger, to execute wrath upon him that doth evil. Where the Apostle doth not speak of Magi∣stracie in the use, or rather abuse of it, but as it is in Gods ordi∣nation. And, 1. He calls him the Minister of God, by which be declares he is not to judge for man, but for God; and not only to look to the things which belong to man, but to those things also which appertain to God. 2. The object of this power he makes evil doers, without any limitation, or exce∣ption. And we use to say, Non distinguendum ubi Scriptura non distinguit; we are not to distinguish, when the Scripture doth not distinguish, and therefore the Scripture not distin∣guishing of evil doers, such persons may well fall under the Category of evil doers. And should we restrain this unto evil doers only in a civil sense, then the state of the Church, in re∣gard of the civil Mag••strate, should be worse under the new Te∣stament, then under the old; for if then he was to maintain it by his civil power, and now he neither doe, nor can, then it must needs follow, the condition of the Church, in resp••ct of the civil Magistrate, is worse now under the new Testament, then under the old. Besides, it would be strange, that it is the duty of the Magistrate to punish injuries done to the state, but not injuries done to God: that he is to punish those who destroy mens bod••es, bu•• not those who destroy mens soules; that who ever draws away the people from the obedience of the Ma∣gistrate, and the laws of the Land must be punished, but they who will draw away a people from the truth of the Gospel, and from the waies of God (as Hymenaeus and Philetus, who ov••rthew the faith of some, 2 Tim. 2.17, 18.) they must not be censured.

And therefore seeing the new Testament declares the pow∣er of the Magistrate, and makes the object of this power evil doing in generall, and requires submission in such generall tearms, therefore may we conclude, that the Lord did leave his people for their subjection to the Magistrate, to the light of na∣ture, and to the equity of those generall rules in Scripture in

former times. Other places might be alleadged, as 1 Pet. 2.13, 14. Submit your selves to every ordinance of man, for the Lords sake, whether it be to the King as to the suprem••, or unto Governours, which are sent for the punishment of evil doers, and the praise of them that do well. So in the 2 Tim. 2.1, 2. where the Apostle exhorts us to pray for Kings, and them in authori∣ty: and he gives this reason, That we may lead a quiet and peaceable life in all godlinesse and honesty. By which is evi∣dent, that the object of his power, is not only things concern∣ing externall peace, but such things as concern godlinesse also; he is to be the promoter of the one, as well as the preserver of the other. And this was prophesied of Magistrates under the Gospel, Isa. 49.23. Kings shall be thy nursing fathers, and Queens thy nursing mothers. And the preservation of the ci∣vil peace is not enough to afford such a denomination nor ade∣quate to the appellation or title of nursing fathers, and nursing mothers to the Church under the Gospel. And it is said, Revel. 21.24. of the future times of the Gospel, That the Kings of the earth shall bring their glory and honour to the Church. There will be such a time, which declares that they are to be more then meer protectours of their external civil peace. Nor will this, which is usually alleadged, weaken this assertion, that if this power do belong to the civil Magistrate, as civil, then to every civil Magistrate, then to Pagan, as well as to Christian Magistrates. For we say, though this power doe belong to Magistracy in generall, and to all Magistrates, yet all are not fit and abl•• to exercise it, the authority belongs to the Pagan, as well as the Christian Magistrate, say Divines, but in a differ∣ent sense, one hath this power, in actu signato, the other, in actu exercito; one hath the right, but he wants the ability to exercise it, because being ignorant of Christ, and the princi∣ples of Christian religion, and thereby wanting the dire∣ctive power, he cannot use the commanding and executive power.

And thus much shall serve for answer to the third Qu••stion. I have purposely waved Objections, that I might not unneces∣sarily lengthen out this Discourse, knowing this maxime to be true, Rectum est index sui & obloqui. We come to the

Quest. 4. Whether such a power be needfull to the Church.

To which I shall give an answer in these few Conclusions.

Conclus. 1. This civil coercive power i•• not only unnecessa∣ry, but unlawfull to be exercised in the planting of the Church, and bringing men to the faith of Christ. Churches are not to be planted by weapons,* 1.406 but by doctrines; not by the power of the sword, but by the efficacy of the Word; not by carnall weapons, but by spirituall means. The Commission that Christ gave his Apostles for the spreading and planting of the Gospel, was only this, Goe and teach all Nations, baptizing them in the name of the Father, and of the Sonne, and of the holy Ghost, Mat. 28.19, 20. the like, in Mark 16.15. And Christ tells us his Kingdome is not of this world, for then his servants would fight for him, Joh. 18.36. but that was not the way, to plant or advance his kingdom. Christ hath no need of such carnall weapons for the planting of his Church, or the setling him in his kingdome: the Apostles had a warfare to fight, but the weapons of their warfare were not carnall, but spirituall, and yet strong to pull down the strongest helds of sin and Satan, and to bring every thought in obedience to Christ, 2 Cor. 10.3, 4. They had a sword to weild, but that sword was no other, but the Word of God, the sword of the Spirit, Ephes. 6.17. Revel. 19.15. here were Armies to subdue even Nations to Christ, but these were armies of teachers, not of souldiers, as the Psalmist alludeth, Psal. 68.11. Externall force is not the way of Christ for the spreading his Gospel, and plant∣ing of his kingdome: It is true here, Religio suaderi potest, cogi non potest, Men may be perswaded into a religion, but they can never be compelled. All externall acts of pow∣er are not able to beget internall acts of faith. That is the first.

Conclus. 2. This civil coercive power is not absolutely, sim∣ply, and indispencibly necessary to the being of the Church of Christ upon earth. The Church of Christ had being, and was perfect in it's being and operations, when they wanted the pri∣viledge and comfort of a civil Magistrate. The Church of Co∣rinth, when the Magistrate was Pagan, 1 Cor. 6.1, 2, 3. was yet a Church sanctified in Christ Jesus, called to be Saints,

1 Cor. 1.2, 4, 5, 7. had power of Excommunication, 1 Cor. 5. 7, 13. was a perfect body of Christ, 1 Cor. 12. was able to e∣difie the whole body, 1 Cor 14 12, 25, 26, 27. and had power of the seals of the Covenant, 1 Cor. 11.20, 21. All which shews this power was not absolutely necessary to the being of the Church of Christ.

Conclus. 3. This civil coercive power is not absolutely ne∣necessary to the propagating and increasing of the Church and kingdome of Christ. And this we see clear, 1.* 1.407 By instance and experience of the Primitive Churches. The kingdome of Christ was not only planted, but it was propagated and encrea∣sed by the industry and labours of a few fisher-men, when the Kings of the earth, Non modo minime faventes, sed frementes, were so farre from yeelding their concurrence and assistance, that they set all their power and malice against it to suppresse it. And till Constantines time, which was not till the fourth century, some 300 years and upwards after Christ, the Go∣spel never found any assistance from the secular power, those former Emperours putting forth all their power to condemn and suppresse Christian religion, and to command and advance Heathenish superstition and idolatry; yet notwithstanding that it might be evident, our faith is not of man, but of God, the Church increased, the Gospel was propagated, and Pagan∣isme and superstition, notwithstanding all these outward sup∣ports and props, was dead stro••k and died daily. All which shews the mighty power of God, and of his Go••pel. ••f any Magistrate (saith one) had prohibited the Greek Philosophy, it had quickly perished: but the Kings of the earth oppose Christian Doctrine, and yet it increaseth. All which, as it shews the power of God, and of his Gospel: So it tels us, that there is not an absolute necessity of any secular power, for the planting or propagating of Christs Gospel and kingdome.

2. This is also demonstrated by the efficacy: if not suffici∣ency of spirituall means, wherewith Christ hath furnished his Church for the advancement of these ends, though the Kings of the earth should not lend their assistance.

1. Christ hath ordained and set up a ministry, which is to con∣tinue to the end of the world, Mat. 20 19, 20. and this being

strengthned by the Spirit of Christ, is of might to carry on his own ends, to advance his own kingdom, To throw down all strong holds of contrary reasonings, and to bring in subjecti∣on every thought to the obedience of Christ, as the Apostle doth declare, 2 Cor. 10.3, 4.

2. Besides this, Christ hath ordained and appointed censures in his Church, which being faithfully and duely administred, may be effi••acious means to preserve the truth, suppresse er∣rour, and remove out of his kingdome what ever doth offend. And the Primitive Churches in the want of any other assi∣stance, though they were indeed infested with many heresies and dangerous errours, yet had plentifull experience of the effi∣cacy and blessing of these means, whereby the Churches did in a great measure preserve and free themselves from those poyson∣ous errours that did arise among them. All which shews, that the civil coercive power is not of absolute necessity, either to the planting or propagating of Christs Church and kingdome. But yet,

Conclus. 4. Although this civil power be not absolutely ne∣cessary to the being, yet it is very conducefull, and apprimely requisite to the well-being and flourishing condition of the Churches of Christ in peace and godlinesse. This the Apostle intimates, in 1 Tim. 2.2. where he exhorts us, To pray for Kings and them in authority, that we may lead a quiet and peaceable life, in all godlinesse and honesty. And this the Primitive Churches in the first Centuries found, by experience, though in the want and opposition of it, they were kept in being (for God will have his Church on earth, though all the powers of the earth should set themselves against it) yet they were mise∣rably infested, not only with disturbing, but with d structive errours, which threatned the very unbeing of the Churches of Christ. All which tells us how conducefull and requisite this power is, for the preserving of the Churches of Christ in their well-b••ing. Nay, and I say yet further, though this power be not absolutely necessary, yet is it necessary by Gods ordinati∣on; God hath ordain'd Magistracy to be the fence of his Churches, the protection of his people; he hath promised they shall be nursing fathers, and nursing mothers to the Churches

of Christ under the Gospel, Isa. 49.23. A great honour as well as duty. And it is our speciall duty to pray for such in the want of them, and in the enjoyment of such to rejoyce under them, and blesse God for them, as the highest outward privi∣ledge the Churches of Christ can enjoy on earth. And thus much shall serve for the fourth Question. We come now to the fift and last propounded, viz.

Qu. 5. How this power is to be dispenced?

In answer to which I shall lay down six necessary rules, or cautionary advices, to which I shall only annex my desires, and some wayes for a happy accommodation between the brethren, and so conclude this Discourse. We shall begin with the Rules necessary to be observed in the dispencing of this pow∣er. And

1. This power is to be dispenced rightly. Magistrates have not an absolute power, to establish what they please in point of religion, but a power subordinate unto, and to be regulated by the will of God. He is Gods minister, and therefore is not to set his will above, or against his Master.* 1.408 It were better the Sword should rust in the scabbard, then it should be drawn forth against God and truth: better to bear the Sword in vain here, then to mannage the Sword to the disservice of God. It will be farre more easie to render an account of not using, then for ill using of this talent of power. Certainly this power may be lawfully used, and it may as sadly and as dangerously be abu∣sed: It is lawfull to suppresse some errours, but it is fearfull to lend the sword to the suppression or extirpation of any truth. It is better not to doe, then to doe wickedly. How miserably Kings and Emperours have failed, nay abused their power in this, is known to all. When Kings have been in an errour, they have established laws for that against the truth, when in the truth they have made decrees for the truth against errour, which may be a trembling consideration to those who write of this power, and an awfull caution to them, who are to use it. Volumes might be written, how miserably the Kings and Po∣tentates of the earth have been abused, in lending their Sword to suppresse those for errours, which have been the precious truths of God, and to advance those things for truths,

which have been pernicious and destroying errours.* 1.409 Of which more in the next particular.

This is certain, there is no power against God and his truth; if therefore the Kings of the earth, either out of pride, or neg∣ligence, or ignorance should establish errour in stead of truth, we are to say with the Apostles, It is better to obey God then you, as Athanasius said, If the Kings of the earth should com∣mand that we should undergo persecution for the profession of the truth; we are prepared for marty••dom, rather then other obedience. Brentius hath two propositions, which by many are said to be asystata, inconsistent.

1. That Princes ought to compell their Subjects to that Religion, which they in their consciences doe judge to be true.

2. That the people ought not to professe that Religion, which is commanded of the Prince, unlesse they doe also judge it to be sound and orthodox.

Indeed these two seem repugnant one to another. But cer∣tainly he doth not mean by the first proposition, that the Prince is to compell his people to the practice of that which he doth simply judge to be truth, but what God in his word doth assert for truth; if the Prince be in an errour, he is not to enforce his erroneous judgement upon his people, but to lay down his errour, and search out the truth; yet this perplexity he stands in, if he doe enforce his people to errour, he sins directly against the law of God, and if he doe not doe it, he sins against his conscience, because he neglecteth to advance that which his conscience tells him is a truth. And upon this ground, I con∣ceive he saith, that a Prince is bound to enforce his people to that religion which he in his conscience doth thinke to be truth, because (unlesse another medium, which I thinke may, be gi∣ven) he sins, if he do not do it, either against the law of God, if he be in the truth, or against his conscience, though he be de∣ceived.

2. The second Proposition is more clear, That the people are not bound to professe that Religion which is commanded, un∣lesse they doe also judge it to be according to truth. The pow∣er of the Magistrate doth not binde to obedience, unlesse his

commands be consistent with the will of God. It his com∣mands be contrary to Gods will,* 1.410 Patiendum potius quod Rex minatur, quam faciendum quod ab illo jubetur. It is better to suffer what he threatens, then to doe what he commandeth. Hence Augustine hath this passage, When Kings doe make laws for errour against the truth, beleevers are tried, and per∣severers are crown'd. So much for the first.

2. This power is to be dispenced knowingly; not only right∣ly, but knowingly. We have no Altar to the unknown God, blinde worship, and ignorant service is a sinfull service; though you doe not sin in the matter done, you may doe right∣ly, yet you sinne in the manner of doing, if you doe not do it knowingly; that word that hath put power into the hand of the Magistrate, must be his light and guide in the managing of it. It is a high abuse of this power to exercise it rashly and incon∣siderately; with what reason or religion can others be com∣manded to the obedience of that, which we our selves have not the clear and undoubted demonstration is of God. If it be re∣quired that we are to be fully perswaded in our own minde be∣fore we doe, much more is it requisite that there should be a full perswasion, a clear evidence from the Word, before we doe command others to doe, lest we be partakers of others sins; and in this run the hazard of opposing God. Those things which we do not knowingly, we can never do surely; a man may strike his friend, as well as his enemy in the dark, and not to do surely here, is to do sinfully. In matters of fact the Magistrate hath done his duty, and is clear in the doing of it though the witnesse prove false, Deut. 17 6. At the mouth of two or three witnesses, shall he that is worthy of death, be put to death. And the Magistrates going according to this evi∣dence in matters of fact is clear, though the witnesse be false. But I cannot thinke it so in matters of faith; he is to goe by another rule, and by surer demonstrations. It is not here what this man saith, or that man saith, but what God saith. He must enquire and know fully, before he require any thing of his peo∣ple. It is his duty to study what is Gods will, to read Scri∣pture, to compare Scripture with Scripture, to conferre and labour to be resolved of difficulties, he must pray, and he had

need to assemble godly, humble, unbyassed, uninteressed men, to enquire and finde out the minde of God; there cannot be too much done, before actions of such a high nature are attem∣pted. If notwithstanding the best and fullest means upon earth used, a Magistrate may be mistaken, then how fearfull a thing is it to attempt actions of this nature without any consi∣derations at all. Upon what dangerous rocks and precipices do the powers of the earth run themselves under Popery, who never enquire into the truth, but blindely lend their utmost power to establish and maintain by fire and sword,* 1.411 what ever the Pope commands? Indeed they had need to beleeve him to be infallible, and that he cannot erre, who are to execute his commands, because he requires them. Those who act such things, because any man or men on earth say it, had need of such a belief. Certainly a Magistrate in the execution of this power had need of better security, then either man or men can give him. Former times do tell us, how miserably the powers of the earth have been abused, even when they have been desirous to establish the truth, and suppresse errour, yet they have been deceived with a shadow of truth, and in stead of truth have e∣stablished errour.* 1.412 It was so in the dayes of some of the Empe∣rours, when Arianisme raigned, and many ages have made it good since by wofull experience. And therefore certainly there had need to be good security, before such a power be exercised. It hath been usually said, that a Synod is to goe before, disqui∣rendo, dirigendo, docendo, in enqu••ring, directing, teach∣ing; and the Magistrate is to follow, jubendo, sanciendo, cogendo, in commanding, ••stablishing and compelling. I am sure there is more reason that the one go before, then there is necessity the other should follow after.

Yet mistake me not, I speak not this to countenance the skepticalnesse of these times, as if a man should be afraid to speak, write, act against any opinion what ever, for fear it be a truth: I leave that to them who have their God and religion to seek. Nor doe I thinke Gamaliels speech to be so good di∣vinity, as many make it, Act. 5.38, 39. to me he seemes no better then a meer Polititian and a nullifidian, by his speech, doubting whether the Apostles doctrine was from God or men.

Such Skepticalnesse is better in Philosophy then in divinity. Cer∣tainly we are not to fluctuate and doubt in a pyrrhonian vacilla∣tion and uncertainty. As there is such a duty, so there is such a sinne, to be ever learning, and never comming to the knowledge of the truth: And it is a greater judgement then men are a ware of, to be given up to this Skepticalnesse of spirit, certain in nothing; how ever men look upon it, yet sure it is no better then a diffu∣sive Atheisme. Scruples are not ever the arguments of a broken heart, but some times of a broken head; and how ever men look upon such a spirit, yet sure I am such a spirit argues, 1. Weaknesse of knowledge of the truth. 2. And slendernesse, sleightnesse of faith in the assenting to the truth of the Word: and, 3. In many it is no better then a temptation to divert and turn the stream of their desires, affections, endeavours, from things certain, to the search and enquiry into things uncertain, that they may spend their money for that which is not bread, and their labour for that which will not satisfie, Isa. 55.2. And I wish that those who are now laying out their money in such wayes, would hear God speaking to them in the heat of the market, why do you spend your mony for that which is not bread? for my own part, if I were an assertour of liberty, and against all coercive power, yet I should abominate this medium to prove and defend it by, which overthrows all religion, and wounds the soul in the belief and certainty of all known truth. Certainly there are errours, there are heresies, there are strong delusions, which carry many away, yea, and these errours, these heresies may be known, els truth cannot be known; a man may be as certain that this or that is an errour, as that this or that is a truth, he that saith we cannot be certain of the one, doth, or would alike say we cannot be certain of the other. It is easily granted, That we know but in part, yet we may know certainly, though not ful∣ly: this is knowledge in part, hath respect to the measure and degrees of knowledge, not to the nature and certainty of our knowledge, in this life, fulnes of knowledge is not required to acting, but certainty of knowledge, though that be capable of improvement also: there may be certainty of knowledg, though there want ful∣nes of knowledge: it is not required I should know all the will of God, but know that this which I do, is the will of God. And of

that I speak, when I say the Magistrate is to act knowingly, that is, he is to act from the certainty of faith, though not from fulnesse of knowledge. 1. He is to be fully perswaded, that what he opposeth is an errour. 2. That it is such an errour as is the object of his power to suppresse. And, 3. That he doth a thing pleasing to God in the suppressing of it. And this certainty of knowledge will be sufficient to inable a man to act in this nature, though there want fulnesse of knowledge. And so much shall serve for the second, he is to act knowingly.

3. This power must be dispenced wisely and prudentially. Not only justly and knowingly, but wisely and prudentially. And this prudential dispencing of this power lies in these three things, viz, in the dispensation of it, with distinction.

• 1. Of errours.
• 2. Of persons.
• 3. Of penalties.

1. It must be dispenced with distinction of errours. Certainly it is not every difference in judgement or practice, no, nor every difference from the truth, no nor every errour maintained that is to be the object of the Magistrates power, this were to deny a Christian latitude to men; this were to kill flies with beetles. The remedy may be worse then the evil is. It is said of Domi∣tion the Roman Emperour, that he spent his time in killing of flies; it was a work unworthy such a person as he was. Cer∣tainly the Roman Empire was not so much disturbed with a flie. It is unworthy the power of a Magistrate, to make every puny difference, every dissent from the apprehended truth, or common rule, the object of his coercive power. Without doubt there is a latitude to be afforded to men of different judge∣ments, yea and of different practices in smaller matters; other∣wis•• this power in being a relief, would be a scourge to the Churches of Christ▪ There must be a distinction made of er∣rours. I have told you that some were errours in doctrine, some in practice. And both these, either such as were princi∣pall, or lesse principall, either fundamentall or circafundamentall, or but circumstantiall. I shall not run into the many distincti∣ons th••t might be made. Certainly there are some errours, of which I may as well as of some truths, that their suppression

is their growth; this way of lessening them, is the way of in∣creasing them. That by which you thinke to be their death, doth but give them life: And this ariseth,

1. Either from the crossenesse of mens spirits, Nitimur in ve∣titum, Men love still to taste of forbidden fruit.

2. Or from the conscientiousnesse of men: they are ready to thinke there is some good in that way that is opposed and sup∣pressed, the world lies under prejudice, it hath seldome been a friend to truth. And that jealousie that is in men concerning earthly powers, having so many interests and ingagements to tempt and bias them, doth perswade much with men, who con∣temn the world, to thinke there is something in that which the world (as they look upon it) doth oppose.

3. Or it may arise from the rigorous and violent causes that may be used against some opinions, which hath been ever harsh to men of tender and conscientious spirits. Insomuch that often times those opinions, which otherwise would expire, and breath out of themselves; By this means their date is lengthen∣ed, and their asserters increased, and breaches are multiplied. And what ever others doe, yet God forbid that we who but even now came out from under a cruell tyranny, should ever so farre forget, as to be oppressours of others, even for differences of the like latitude, which we complained under, and desired relief of, but could not enjoy it. Yet I speak not this to coun∣tenance toleration of all kinde of errours; Errours are to be suppressed, yet are they to be dealt withall in distinctions; some, but not all.

There are four kinde of errours, which I conceive fall under this power, and are not to be suffered.

1. Such as are eminently and highly dishonourable to God, whose honour should be more dear to us then our lives. Of which sort, are blasphemy, idolatry, &c. These men have sinned away the very light of nature; they, have plucked up the common fences, and bounds of nature, and are not to be suffered.

2. Such as are subversive to faith and godlinesse: Carnall wea∣pons are good enough for carnall opinions; just it is that those men should be commanded, who are under no command of

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conscience, that they should fall under civil power, over whom the power of God, and the power of conscience hath no command.

3. Such as are destructive to civil government. Men whose opinions are destructive to a State, may justly be destroyed by a State, be their plea of conscience what it will; and upon this ground are Jesuites and Priests cut off with us, because their opinions are subversive to government, and tend to seduce the people from their allegiance, and to bring all under the vassa∣lage of Rome; they teach, that every one is bound to resist an he∣retike, of which sort they make all Protestants, arctissimo con∣scientiae vinculo, with the st••ictest bond of conscience, and that hereticall; and excommunicated Princes by the Pope, may be killed by their Subjects: that no faith is to be kept with heretikes, &c. All which tends to the subversion of any civil Protestant State.

4. All such as are evidently disturbing to the peace of the king∣doms. Such as cuts asunder the sinews of humane society: these certainly are not to be born withall.

And for other differences, if they be not destructive to faith, and the power of godlinesse; or, if those differences be not sedi∣tiously and turbulently promoted, but managed humbly, pru∣dentially, holily, though they may be many from the common received rule. I say, as another before me, in the words of Job, Job 3.4. Let that day be darknesse, let not God regard it from above, neither let the light shine upon it, wherein it shall be said, that the kingdome of Christ is divided, that the children of God are turn'd oppressours and persecutours one of another. And so much of the first.

2. This power is to be dispenced with distinction of persons. I thinke these considerations might come in,

• 1. The quality
• 2. The quantity

of them.

But I will deal only with the first.

1. The quality of the persons. And here it is to be considered, whether they be men of tender, or of turbulent spirits, whether they be conscientious or contentious men, whether the scruple be the fruit of an erroneous judgement or perverse will. There

is no question, but there ought to be all tendernesse to ten∣der consciences: he that pursues his conscience, though he erre in things of lesse moment, may be saved; but he who acts against his conscience, in things of the same indiffer∣ency, condemns himself. And certainly, though other consider∣ations may be taken in, as whether they be men of godly, of peaceable lives; whether they be meek and humble, or proud and impetuous, yet this is the grand and main enquiry, whe∣ther they be men truly conscientious, whether they are men and women truly of tender consciences. There is no doubt but many use conscience as an empty plea, and set conscience as a bulwark against all, and will say, This is my conscience, and what hath any man to doe with my conscience, I am only ac∣countable to God for that, and not to any man. Thus many get hold of conscience, and shelter themselves under the plea of conscience. We read, when Joab would shelter himself from the wrath of Solomon, he runs to the horns of the Altar, there he takes refuge & sanctuary: yet was not Solomon afraid to deal with an ungodly person, though he had taken a holy refuge, though he would not leave his refuge, yet his refuge left him, and could not be a shelter to him. There may be many thus, who seek refuge for their errours by the plea of conscience, whom yet their refuge delivers up, and laies them naked, notwithstanding all their refuge. It would be worth enquiry, how we might finde out conscience in an errour, from an errour in conscience; A man truly conscientious, from a man pretending conscience. Though something have been said by others, relating to this, yet I shall give you my thoughts on it, in these few dis∣coveries.

I. Conscience in an errour, is truly conscientious in an errour.

1. He hath been conscientious in the entertaining.

2. And he is conscientious in the maintaining of his o∣pinion.

1. He hath been truly conscientious in the entertaining of an opinion, he hath not been byassed with corrupt affections, with carnall interests, with secular aims and ends; he hath studied, read, prayed, and hath taken up his judgement, as the answer of all these; He hath stript himself when he hath gone

to read, hath carried no minde thither, but went to take a minde thence, he went resolved to yeeld up himself, and to be cast in∣to the mould of truth, he went willing to be conquered and fall down under the light, and thought it spoyl enough, to be the spoyl of truth. When he went to pray, he stript himself also, and went without a prepossessed or engaged heart, ready to re∣ceive Gods stamp, and goe which way so ever God should en∣cline him; he sought not God, as the Israelites enquired of the Lord, Jer. 42. with a heart preresolved and preingaged to goe his own way, but did wholly yeeld up himself to goe the way of God. And now hath taken up his way as the result of all his pains, and all his prayers,

2. He is conscientious in the maintaining of his opinion. He doth not maintain it perversly, proudly, factiously, but meek∣ly and humbly, though stedfastly and strongly. He acts in all his dissentings with conscience and humility; he will not vas∣sall any truth of God to maintain his errour; he will not make use of any means unlawfull to advance his own opinion; but you shall see the same conscience in the maintaining, that was in the entertaining of his opinion.

Now then on the contrary, if men have been bribed into an opinion, tempted in by base ends, and worldly advantages, if they have been byassed by interests of friends, relations, or any thing without them; if they have taken up an opinion, be∣cause others took it up, &c. it is a sure signe that this man is not conscientious in his errour. And I know not what should put the difference, if a man may be bribed into an errour, why may he not be frighted into a truth, at least from his errour, in∣asmuch as it is better to be frighted into truth, then to be bribed into errour. And what I say of entertaining, I may say of main∣taining of an opinion, &c. But I passe this.

2. Conscience in an errour is able to hold forth some evidence, some light out of the Word (though mistaken) he is able to say something for his opinion, conscience is not prevailed with∣all, but by some shew of truth, some appearing demonstration from the Word: such a man he is able to tell you, what that is which doth over-power him in the belief of such Doctrines or opinions; he is not led by example, nor carried away with a

faction; nor doth he take up this opinion, because others doe; nor doe interests and relations prevail with him, but it is some shew of reason, some evidence of Scripture that hath over-powered him. If any thing below this hath wrought him into an opinion, certainly the opinion hath not power over his con∣science, and something below this may bring him out again. This is a good discriminative discovery of men; if conscience be truly in an errour, he can say something for it, he can tell you what hath prevailed, what hath over-powered his conscience. No man can say, this is an errour, or this is a truth, because I am so perswaded, but because God hath so revealed, To the word, and to the testimonies, if they speak not according to this truth, it is because there is no light in them, Isa. 8.20. And there∣fore conscience in an errour can give you some grounds out of the Word, it can tell you what hath prevailed with his spirit, what hath commanded his soul into the belief of that which he holds for a truth.

3. Conscience in an errour, is willing to receive, to let in, and submit to further light, if it can be held out to him; if any can make out by the Word his opinion to be an errour, he is willing to submit to it, and fall down at your feet, blessing God for it, and humbly thanking you for the discovery of it, which cer∣tainly is the genuine disposition of conscience in an errour, as light brought it in, the appearance of light, so light shall drive it out, the evidence of light. And he thinks it honour enough to be conquer'd by truth, as I told you, he would rather be the spoyls of truth, then carry away the trophies of errour. So willing is he to give up himself to truth, and to retract his errours, which makes me sometimes wonder at Luther, who you know held Consubstantiation, and did violently maintain it against many learned Divines of his time; yet a little before his death, talking with Melancthon, whom he had often opposed in it, doth ingenuously confesse, that in the point of the Sacrament he had gone too farre; here was something; the acknowledge∣ment of the truth, but yet taking counsell of men, rather then of God, for fear lest if he retracted those opinions, the people would have suspected his other doctrines also, he would not publish it, but left it to others who succeeded him to root it

out insensibly: which hath been the ground of so many divisi∣ons,* 1.413 and so much blood between the Calvinists and Lutherans, and is such a breach to this day.

4. Conscience in an errour (bear with my expression) fears no storming. There is errour in conscience, and conscience in errour: when errour is in conscience, it hath conscience for its buckler, it takes conscience for its shelter and defence, it gets into conscience as its strong hold, being otherwise afraid of sto••ming; but when conscience is in errour, it holds out er∣rour for its buckler and defence, which because he apprehends it to be truth (for it is conscience in errour) therefore he fears no storming, no power or opposition what ever. He apprehends it to be a truth, and therefore is confident of its strength, that it is able to hold out all opposition; if it will not, he is glad to revoke it, and will conclude it an errour, because it will not hold out opposition, and so will no longer make lies his refuge.

5. Conscience in an errour is firm in the truth. If you see men to yeeld up truth, and yet are stiff in their er∣rour; if you see one to wave a tru••h, which is received of ••ll, and yet is pertinax in an errour, peremptory in an o∣pinion, which is opposed by all, you may suspect that man. Try then, if such men have the like firmnesse to truths of common reception and agreement, as they have to those things wherein they are singular and differ from others, if so, certainly here is not conscience truly in an errour.

6. Conscience in an errour is uniform; conscience truly con∣science is uniform and regular in all the acts of conscience. We say that temper of body is not good, which is hot uniform, if it be hot in one place and cold in another; nor is that temper of conscience neither; see then if there be the like conscience in other things, whether he be in all his actions under the power of conscience, as he professeth to be in this; whether he doe not make conscience of tithing mint and anise, and none of the great things of the law; or as the Priests, who made no consci∣ence of murthering Christ, and yet they made conscience, as they said, of suffering his body to hang upon the crosse, because it was the preparation for the Sabbath. This was devilish hy∣pocrisie.

Conscience is uniform, and he that is truly under the power of conscience in one thing, is also under the power of conscience in all things. S^t James saith, He that bridles not his tongue, that mans religion is in vain.

7. Conscience in an errour will not make use of any sinful, unlaw∣full way to uphold his errour. He will not make other truths a stalking horse to hold up that; he will not stretch a place of Scripture to serve his ends; he will not cast dirt upon another truth to give more lustre to his; he will not make use of other truths of greater concernment to serve, as a threshold, to ad∣vance his. Indeed, where errour is maintained out of faction, or a spirit of errour; there they will make all to serve their own ends; they care not to pull down the very pillars of religion, nor what they ruine to raise up a structure for errour; he cares not to weaken the power of such Scriptures, which afford foun∣dations of comfort to a soul, if he may make them serviceable and usefull to him, he will give up a place for comfort, loosen the foundations of comfort and holinesse, if by that he may lay the foundation, or strengthen his own fabrick and errour: which is a high peece of devilishnesse. And, I say, this age is too guilty of it.

And now by these rules you may be able to know whether conscience be truly in an errour, or whether only errour be in conscience; whether it be truly conscience, or only a pretence of conscience: if it be truly conscience, and such a conscience, as I have spoken of, God forbid that any should lift up a hand against such an one. I will say of such, as Augustine saith to Procutianus the Donatist, Such persons erring from the truth, must be drawn home by milde instruction, and not by cruel enforce∣ment. Spirituall weapons are most proper for such a conscience. Carnall weapons will never accomplish their end, this is sure, A conscience that cannot be bribed, cannot be frighted; he that is above the favours, he is above the tenours of the world too. When the Emperour offered Basil great preferment to tempt him from the faith, he rejects them with scorn, saying, Offer these things to children, after he threatned him most grievously, Basil contemns all, and saith, Threaten your purple Gallants who give themselves to their pleasures. In vain are promises or

threatnings to them, to whom the whole world is despise d. A man truly conscientious, though in an errour, he is too bigg for the world to conquer: morall weapons are the only way to deal with him, his sufferings they doe confirm and establish, yea and comfort him, in stead of shaking and unsetling him in his way. What ever is taken up upon conscientious grounds, will not be left upon worldly discouragements; if it be, cer∣tainly there was no conscience in it; or if any conscience, it will quickly check him for it.

Men meerly forced from an errour, certainly had either no conscience in it; or if they had, they injure conscience, if meerly upon such grounds, they doe recede from it. It is therefore my earnest and vehement desire, that men of consci∣ence, and such as are truly conscientious, would separate themselves from those who falsly pretend conscience. All march under your banner, all shelter themselves under you, and pretend conscience with you, who are men of no conscience. You that are truly godly and conscientious, Come out from among them, and be ye separate,; be not numbered up among Atheists, Papists, Socinians, Arminians, &c. rid your selves of that generation, who hold such destructive, and soul-mur∣thering errours, and yet pretend conscience with you, and we have done, we will follow you no longer.

And thus I have done with two of the Rules to be observed in the prudentiall dispencing of this power, viz. that it be di∣spenced with distinction of errours, and with distinction of per∣sons. We come now to the third, which is,

3. This power is to be dispenced with distinction of penalties. There are degrees of errour; all errours are not alike culpable: some errours are more sinfull, more dangerous and destructive then others are; and as all are not alike culpable, so should not all be alike punishable. Besides, there is difference also in the per∣sons, who are in the wayes of errour, some are seducers, others seduced; some are the promoters, others but the followers; some again are of proud, arrogant, turbulent spirits; others are of meek, humble, conscientious and peaceable spirits; all which layes down an unquestionable ground of distinction and diffe∣rence to be made in the dispencing of this power. Calvin layes

down a three-fold distinction of errours.

1. There are some, saith he, which ought to be tollerated and born withall, by a spirit of meeknesse, and are not by any means to divide and separate between brethren.

2. There are others, which though they deserve chastise∣ment, yet saith he, Modicum castigationem sufficere, gentle cor∣rection is sufficient.

3. And there is a third sort of errours (saith he) which plucks up religion by the roots, overthrows the foundations, are full of blasphemies against God, and carries poor souls into destruction, &c. And these, saith he, are to be cut off with the severest punishments. And with this consents Bull••nger, Beza against Bellius and Monfortius, &c. By which is evi∣dent from them, that as they held a difference of errours;* 1.414 so did they also affirm distinction of penalties. All errours are not alike sinfull, nor are all errours alike punishable. Certainly, there will be differences in opinions, We know but in part, and every one hath need of his grains of allowance, otherwise the best may be found too light.* 1.415 And it is as certain that there are some errours, which are better healed by patience, then by punishment. And I could wish that those which may be cu∣red by patience, may never taste of any outward punishment. Pity it were that things of small moment should ever divide or alienate the affections of those, whom one God, one Lord, one faith, one spirit, one calling, bands of so great force have linked together. Certainly much in this case is to be borne withall, The bonds of the brotherly communion between Churches evangelical, ought not (saith Davenant) to be dissolved upon e∣very difference in opinion, but only for the denying and opposing fun∣damentals. And as their communion is not to be dissolved; so is not the Magistrates power to be provoked against such dif∣ferences. It is a pass••ge of Zanchy, That those who would stir up Princes, to have all p••ople, Kingdoms, Commonwealths, which (not overthrowing the fundamentals of Religion) differ from them in any thing, to be condemned of heresie, excluded from favour, driven out of their coasts, those certainly are no friends either to their Princes, or to the Church of Christ. There is a Story in M. Fox in his Acts and Monuments, taken out of Guil. de sanct.

Amor. whom he commends for a valiant Champion of Christ, and opposer of Antichrist, among other marks of false Apo∣stles, he sets down this,

True Apostles did not procure the in∣dignation of those Princes, with whom they were esteemed and re∣garded, against such persons as would not receive and hear them, according as we read in the life of Simon and Jude the Apostles: the chief Ruler being very angry, commanded a great fire to be made, that the Bishops might be cast into the same, and all other who went about to defame the doctrine of Christ and the Apostles: but the Apostles fell down before the Emperour, saying, We beseech you, Sir, let not us be the Authours or causes of this destruction or calamity, nor let us who are sent to be the preservers of men, and to revive those dead through sin, be killers of those that be a∣live.

Upon which the learned authour after this manner in∣ferreth, They then who have the favour of Princes, and use it as an Engine against them who are contrary minded to them, are no true Apostles. I relate not this to give the least countenance to that licentious liberty which men take in differences in these daies. Certainly this was farre from the intention of the au∣thour, nor would I have it extended beyond the bounds laid down, but to caution men that they doe not devide their affe∣ctions upon every difference, much lesse stirre up that power, which they have an interest in, against those, who doe not se∣ditiously or fundamentally differ from them.

And this shall suffice for the third generall Rule laid down for the dispencing of this power. We will be brief in the rest. The fourth is this.

Rule 4. This power is to be dispenced orderly.

There are to be no corrections, till foregoing instructions. Arguments are to go before punishments: morall convictions and perswasions are to be used, before political and civil corre∣ctions doe come in. Nay, there is more necessity that the one should goe before, then there is the other should follow after; many things may be the subject of argument, which are not to be the object of punishment. We are bound to doe the one, even under such differences, where to do the other we are un∣der no such engagement. Yet where that power is ingaged, it is not to precede, but follow all moral waies for the convincing

and perswading of them. To enforce the judgement, meerly by compulsive waies, is to make a man to forgoe the essentials of a man, and to put off his own reason, which, as he is a man, is to be the guide of his actions; Beasts indeed their cor∣rections are their instructions, but men are to have other T••u∣torage; Beasts are capable of no other way, therefore we beat it into them: but man is: And therefore is he to be dealt with∣all by the power of arguments, not the smart of punishments: nay, to make a man to put off his judgement by meer compulsive wayes, is not only to un-man him, but in a kinde to un-Chri∣stian him, For whatever is not of faith is sinne, saith the Apo∣stle. It was the speech of Henry the third of France, a great persecutour of the Protestants, unto the chief Commanders of his Armies, being himself now at the point of death, That Religion which is instilled into the souls of men by God cannot be en∣forced by man. I have read that Frederick Duke of Saxony, when his person and possessions were ceised upon by Charles the fift, because he would not renounce his Religion, He ask∣ed his adversaries, what they would have him to doe: I am, saith he, convinced, that the Religion I now live in is a truth, and should I professe another, I should either dissemble with God, and the Emperour, or draw near to that unpardonable sinne against the holy Ghost; with which answer (saith my Authour) Charles the fift was well pleased, and did more honour the Duke after∣ward.

But you will say, What is all this to the purpose? these la∣boured to force them from the truth, not from errour.

It is true, they did, but yet, I s••y, conscience truly consci∣ence in an errour (as I have shew'd) can be no more enfor∣ced, then conscience in the truth. Certainly conscience is to be dealt withall in an orderly way, precedent instructions, and moral satisfaction is to be given, before other means are to come in. And though other means in some cases may be used, yet are they nor, 1. The only means. 2. Nor the first means. 3. Nor are they means to be used alone.

1. They are not the only means. I have shewed you many other in the discourse of the Church-wayes to suppresse errour, viz. Such as were Fraternal, Pastoral, or Judicial, &c. God

hath set up many other remedies, which have been very migh∣ty and successefull for these ends: and therefore this is not the only means. And

2. It is not the first means; without doubt it is the last re∣medy, and is not to be taken up till other means have been used and found insufficient, or insuccessefull. There must precede,

1. A conscientious endeavour to convince them. I have sometimes wondered at the Story of Theodosius the Empe∣rour, who caused a publike dispute to be afforded to the A∣rians themselves, although they had before been sentenced and condemned by the Councel of Nice. If he did not too much, certainly we may doe too little; which then we do, if all fore∣going means, and conscientious ways to convince and perswade with men are not attempted.

2. And if convictions will not doe, if moral perswasions can take no place, yet is there to be waiting also; and how long in these cases, I cannot determine. Certainly either till some eminent good, or some evident evil doe appear. And it is probable in a short time, one or the other will be discovered, by which either the censure may be justified, or the forbearance rejoyced in.

3. Nor is it a means to be used alone. Correction and instru∣ction goe together in Gods dispensations, and so should they in mans; brute creatures, their corrections are their instructions; but here, Vexatio non dat intellectum, these corrections will be confirmations, and often provocations, if instruction be not joyn∣ed with them: and therefore when these are used, all meek and powerfull wayes are to be practised, which may perswade and re∣claim from errour. And so much for the fourth.

Rule 5. This power is to be dispenced piously and religiously. In particular it is to be dispenced,

1. Ʋpon religious grounds and principles. Certainly the Christian Magistrate is set up of God, for higher ends then meerly to look to, and preserve the civil peace. The things of this life are too low, and too narrow to be the adequate object of his care and trust: he is a nursing father, the minister of God for good, &c. And as his ends are higher, so his grounds and prin∣ciples

of working, are to be higher also, and such grounds as are not only sutable, but adequate to those ends: if indeed his ends were only secular, and the things of this life, then might the grounds of his working be secular also, and meerly upon State principles;* 1.416 but the end of his ordination being also the affairs of Jehovah, spirituall and heavenly things; therefore are the grounds of his working to be proportioned to the ends, and so are to be spiritual and heavenly; which sure none will deny, but those who say the Magistrate hath nothing to doe in the matters of Religion.

2. It is to be dispenced in a religious manner. A man may doe a thing materially good, and yet formally, and in respect of the manner of doing it, it may be evil. Jehu's work in cutting off the Baal-worshippers, 2 King. 10. was materially good in it self, agreeable to a former law;* 1.417 if he had no particular com∣mission for it at this time, yet the ground, the manner, the end of doing was corrupt, he aimed at himself, not God; he acted his own displeasure, rather then Gods, and was rather his own revenger then Gods, whose he ought to have been; if he did the work for God, as the Apostle sets it down, Rom. 13.4. It is a dangerous thing, when we should exercise Gods graces, to act our own corruptions; when we should be acted with the zeal of God, to be kindled with our own fire, and transported with our own revenge. That action cannot be good in the end, which is bad in the principle. And it doth lose the glory of it's acceptance, when it is corrupt in the manner.

3. It is to be dispenced for religious and pious ends. To have corrupt designs, is sinfull; and to have meer politick ends, is too low for the exercise of this power. Great ends befit great per∣sons. It is too low meerly to aim to make themselves great, and not God; and to advance their own kingdoms, not Christs.

1. That God may be glorified.

2. That sin may be suppressed.

3. That the Kingdome of Christ may be advanced.

4. That the Church may be purged.

5. That Gods people may be preserved, are ends sutable to such a spirit, and wel-worthy such a power. And so much for the fift Rule.

Rule. 6. This power is to be dispeeced mercifully and chari∣tably.

1. Mercifully; and that hath respect to the measure of the censure. They that are to deal in businesse of conscience, had need to be conscientious, men of tender and compassionate spi∣rits. God would rather h••ve mercy above justice, then justice above mercy. Luther, though he was a man, whose spirit was thorowly heated, yet in his Epistle to the Divines of Norim∣berg, upon occasion of the dissensions risen among them, he shewed more mildnesse of spirit then ordinarily he expressed; he hath this passage,* 1.418 Judgement must serve, not rule over charity, otherwise it is one of those four things which Solomon saith troubles the earth. Certainly this power is to be dispenced mercifully. It were a sad thing to make them suffer more then Christ would have them; this were conscience-oppression; it is much safer to do too little, then to do too much, when yet it is evident, it is our duty to do.

2. It is to be dispenced charitably; and that hath respect to the end of the censure: Punishment, as it is not the meer end of the making any law; So neither is it to be the sole end in the execution of it. This seems too harsh to me—If the Ma∣gistrates power be ordained of God to be helpfull in these cases, I see no reason why it should be so restrained; but in the exer∣cise of it, he may aim at amendment, rather then punishment; and to reform, rather then to ruine. But it is high time to conclude this Discourse.

I have you see at last done with the Rules, how this power is to be dispenced. And in them have shut up the last great Question. I should now conclude, were I not ingaged by pro∣mise to say something by way of accommodation of our present differences, especially those which are between the brethren (yet not excluding other who are peaceable and godly) at this time. I know what I shall speak concerning this subject is in more respects then one born out of due time, which were enough, were not ingagements upon me, to silence me in my entrance. And indeed though it doe not prevail with me to desist in my purpose, yet doth it perswade me to move in a narrower compasse, then at first I intended. I had

thought to have proceeded in this method.

1. To have laid down the motives perswading to it.

2. The obstacles impeding or hindering of it.

3. The means subservient to the procuring of it.

But because much hath been said for, and so little hath been done alate, in the compounding and healing of our differences; and not knowing how to add to the one, or to recall the other, I shall be the briefer in what I shall say. Give me then leave to say,

1. That this accommodation is not impossible: if indeed it were, God doth not binde us to the seeking after it; he doth not bid us attempt impossibilities. The Apostle tells us, Rom. 12.18. If it be possible have peace with all men: he engageth us no fur∣ther, neither in a civil, nor an ecclesiasticall respect. And there∣fore we will lay down this for a foundation, possible it is. And I will name in these respects.

1. It is possible in respect of God, wi••h whom nothing is im∣possible, nothing difficult: things wonderfull to us, are easie with him; marvellous to us, are familiar with him, as he tells us, Zech. 8.6. Because it is marvellous in your eyes, is it therefore marvellous in my eyes, saith the Lord of hosts? He that reconciled man to God, is able to reconcile man to man. It is possibl••. Nay, and we are not only under a possibility, in re∣spect of his power, but we are under, or rather in the possibi∣lity of a promise. He hath said, Jer. 32.39. He will give us one heart, and one way—Have we the one, we are under the possi∣bility of the other: he that hath done the one, can effect the other also.

2. It is possible in respect of our differences. If we look upon the nature of the things wherein they d••ff••r, they are not of such moment as to divide between brethren; their differences are not about fundamentals, but superstructures: there is no o∣pinion expressely maintained by either side, which is directly contrary to the substance of faith, or destructive to salvation•• nay, what ever are such, they are condemned by both. Nor •• the difference in those matters wherein they differ so wide, but they may be composed and brought together, if men will act humility and self-denyal. It was said of the differences be∣tween

Luther and the Helvetians, That there was not any im∣possibility in respect of the things themselves, if their spirits could be reconciled,* 1.419 their causes might easily be reconciled. Bucer said of the reformed Churches, they agreed in the thing, and dif∣fered meerly in words, and manner of expression. I would not lay such a charge upon the brethren, it were a sad and heavy charge; there are some things wherein they differ: but this, I say, in many things the difference to me seems rather to be in words, then in substance: and where the difference is substan∣tiall, I doe not see, but if humility and self-deniall might take place; if interests might be waved; if preingagements might be sleighted, even in those things there might be an agreement; Certainly, God doth not make the difference so great, as we our selves do make it.

3. It is possible there should be an accord in respect of the persons differing. It was the speech of one concerning the reconcili∣ation of the Germane Churches, It is possible for the most hot and rigorous spirits to be reconciled, but it is easie for peaceable and mo∣derate men to be agreed. The differences are not between ene∣mies, but between brethren, and neither of them proud, im∣perious and contentious, but both of them humble, holy and peaceable: Insomuch that when any doth look upon their a∣greements in tempers, in natures, in grace, in doctrine, in Covenant, and in their ends too, they cannot choose but won∣der at their diff••rence in waies; that those who doe agree in so many things, should differ in one, nay in one thing, in ma∣ny things, whereof they also do agree. I may s••y here, as it is subscribed at the foot of a complaint concerning the differen∣ces of the Reformed Churches, Oh that we should agree in so much, and differ for so little! It is a s••d thing, and speaks more evil to us, then all our evils upon us.

2. Shall I say, as this agreement is possible, so it is exceeding desirable?

1. It is desirable to Christ, witnesse his prayer, Joh. 17.21. That we may be one, even as God and he is one. Shall I say it would be the joy of Christ in heaven, to see this accord on earth? it is that which he sweat for, that which he did bleed for; it is a part of the travel of his soul, the income whereof

will be desirable to him. And doe but thinke what a grief it is to your Saviour, to see his people, members of his body, heirs of the same hope, that lay together in the same bosome of ele∣ction, are sharers in the same priviledges, born to the same hopes, that they whose names he carries together, and presents before the Father continually in heaven, should be divided and rent asunder upon earth. It is a patheticall passage which Luther hath in an Epistle to the Ministers of Norimberg,

Sup∣pose (saith he) you saw Jesus Christ standing bodily in the midst of you, and by his very eyes speaking thus unto your hearts, What do you, ô my dear children, whom I have re∣deemed by my blood, renewed by my word, that you might mutually love one another?—There is no danger in your difference, but there is much in your dissension, —Do not thus sadden my spirit: Do not thus spoyl the holy Angels of their joy in heaven: Am not I more to you then all your matters of difference, then all your affections, then all your offences? Can any unjust trouble pierce your heart so much, as my wounds, as my blood, as I the whole Saviour Jesus Christ?

Certainly, as it is the grief of Christ in heaven, so (let me speak after the manner of men) it would be his joy and glory in heaven to see the hearts and spirits of his own peo∣ple united, and made one in the truth.

2. As it is desirable to Christ, so it is desirable it self; the miseries we feel in the want of it, doe exceedingly heighten and advance the worth of it to us. This indeed will be the crown of all our conquests, the glory of all our deliverance; the ruine of our enemies is nothing to the union of our friends: nor are all sad calamities upon us to be compared to the divisions among the Saints. Eusebius saith of Constantine, He was more troubled at the dissensions in the Church, then with all the warrs in his dominions. Indeed these are the saddest of divisions, and carry desolation in the face of them. The Philosophers tell us, that each naturall body doth no lesse desire it's unity, then it's being: and how much more should the body mysticall, without which unity it cannot long subsist in being? E∣very difference from unity, is a steppe towards a nul∣litie.

3. It is desirable to us; It is the subject of all our prayers, of all our tears, and so desirable that nothing will satisfie with∣out it, though God have done much for this kingdome, and is still riding on in his glory to doe more, yet we cannot but say with Abraham, What will all this profit us, if thy people be not one? Alas, how can we give up one another? Those who have wept together, prayed together, worked together, taken sweet counsell together, hitherto been one; how can we now be two? how sad were it, if that those who have been fellow-mourners, fellow-suff••rers, joynt prayers and contenders with God for these deliverances, should not now be joynt enjoy∣ers of the mercy and deliverance? Certainly this is desired of all: as the way to it, let us breath after, and hasten that of the Prophet, Zeph. 3.9. When all that call on the name of the Lord shall serve him with one consent: And that of the Apostle, Rom. 15.5, 6, 7. That God would grant us to be like minded one towards another, according to Christ Jesus, that we may with one minde, and one mouth glorifie God. This is sure the desire of all, and ô that we should be at one in our desires, to be one, and at difference in the waies whereby we may be one!

4. It is desirable to all the Churches of Christ. Where hath Christ a Church on earth that is not now in travel to see the birth of this unio••? where hath he a people that doe not pray, and wait we may be one? What the Historian said of Ormus, I may say of England, If all the world were a ring. England were the jewel: It is so looked upon as the Jewel of all the Christian world, for eminency of grace and holinesse: And as our differences are the sadning of the spirits of the Churches of Christ; so our union would be the j••y of their souls, even life from the dead, a sufficient income for all their prayers, their tears laid out for it. Certainly, it is desirable to all, but those who desire to dance in our ashes, and would rejoyce in our ruine, the speeding of which doth lie in our differ∣ences one with another.

Thus I have shewed you, that this agreement is possible, it is desirable. I might shew you the necessity of it, the mischiefs which are like to follow if it be not: but being done so fully by another hand, I shall wave it. And now in the last place,

unto these weak desires, cast in some few thoughts which may be subservient in this happy union and accommo∣dation.

1. I wish that both parties would get their hearts more overcome with the love of union and peace; this very love of peace would carry us a great way towards an union; we can talk of it, but our hearts are not taken with it; we can play the Oratours, say much in the commendation of it, but who pursues it, who makes it the businesse of his life to attain it? Doe we not rather side with our dividing interests, then with our uniting engagements? and seek rather to be well a∣lone, then to be happy together? Who is it that saith resolved∣ly, we must be one, we cannot live without you, nor you without us? It was a superlative expression of Luthers, wri∣ting to the Pastours of Stratsburg, I pray you (saith he) be perswaded that I shall alwaies be as desirous to embrace con∣cord, as I am desirous to have the Lord Jesus propitious to me. O that we had more of this spirit! That our hearts were so overcome with the love of union, that we could be con∣tent to be any thing, that this might be, and to tread upon our choisest priviledges and interests, if they might be a rise and advantage to this desired union.

2. Silencing all discriminating, characterizing names, which are nothing else but badges of faction, bellows of strife, markes of division, fewell of debate, stampes of difference, trumpets of discord, and mainly obstacle a happy and desi∣red union. These making us two, and in aliquo tertio, two opposite one to another. It hath ever been Satans design to sowe the seeds of division in the Church of Christ, hoping that Christs kingdom if once it be divided, will quickly be ruined: And that he might effect this design the better, he hath still laboured to brand men with siding and dividing names, which hath been too succesfull, not only to beget and keep up, but to fewel and en∣crease strife and divisions in the Churches of Christ. The Ger∣mane Churches can tell you the truth of this in their sad and wofull experience, whose names of divisions, Lutherans, Calvin∣ists, Zuinglians, Hussites, &c. have so long torn and divided them, that it is a wonder that any of them have so much as a name.

Some of the Fathers (not without cause) did exceedingly de∣claim against these names of division. Epiphanius, who though he himself writ against 80.* 1.420 heresies, yet he would not allow the Christians to bear 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, any other name to be su∣per added to the name of Christian. And I have read it was the speech of Nazianzen, We ought not to be called Petrians, or Pauli∣ans, but Christians. Certainly he that sees any thing, cannot but see these characterizing names, to be the very bellows of strife, the trumpets of faction, and carry division in the very fore-head of them, and I know no end of them, but to enlarge the differ∣ences among the Saints, and under these ill names to render up one another to be wooried by the multitude,* 1.421 who see no further then the name, and think the name crime enough, when all the crime is often but the name.

3. Bury up, and forget all bitter and distastefull passages: Let an act of oblivion be made, in which all disrelishments either in language or action, word or deed may be buried up in silence: and let him be unworthy the name of a brother, who doth either renew them, or revive them. Bitter pils had need to be swallow∣ed, not chawed: It was said of the Polonian Churches seeking union, Though they could not conclude all their controversies, yet they could bury up, and banish all contentions. I wi••h we might do the like, though we cannot strait conclude our controversies, yet let us banish all contentions. And in seeking to compound our differences in judgement, let us not by mutuall provokings, be∣get a disunion in affection, which will enlarge our differences, and make them more irreconcilable. Differences at the first are often times small, but like rivers, the further they go, the greater they grow, and the incandid, unbrotherly, harsh proceedings in them, are none of the least means of the inlarging of them. It were a happy thing, if in all debatings and writings for the fu∣ture, harsh and unbrotherly passages, like rock••, might be avoided, and what ever in this kinde hath escaped any in the heat of the contention might be expunged, obliterated and forgotten. Lest seeds of future division (if our differences may not be compound∣ed, which God forbid) should be left to succeeding posterity, who will be ready to imitate, if not out-act those who have gone before them. We see a sad example of this in the contentions

among the Germane Churches, which stand up no land-marks to sail by, but sea-marks, rocks to shun and avoid. It would be a preparing way to our union and agreement, if by consent of all, there might be a mutuall act of oblivion passe, whereby all former exasperatings might be forgotten and buried up in an e∣ternall silence, and a mutuall obligation never to provoke or im∣bitter the spirits of one another more: we had all need rather to carry buckets than fagots, and to seek to lessen, than to enwiden our differences; unbrotherly proceedings makes a difference, where there is none, and where there is any, it makes it twice as great; so that at the last, though the controversies might be ea∣sily accommodated, yet the mindes and spirits of men exaspera∣ted, imbittered and provoked, become hard to be reconciled.

4. Retract unjust charges in consequentiall, or strained de∣ductions fastened upon either. It is a usuall fault in contro∣versies, to extend disagreements beyond the purpose or thoughts of the persons dissenting; if they doe not differ, they will make them differ; if they disagree in a little, and come not up to their thoughts, they will make their disagreements too wide ever to be composed. How ordinarily do men by drawing deductions and consequences from their adversaries assertions, fasten such opinions and tenents on them, which they abhorre, and neither apprehended nor granted? I grant there is some use to be made of such reasonings; we may labour to make an opinion odious to the maintainers of it, by discovering to them what consequences and absurdities do follow, and what deductions may be made from such a doctrine, but we must not strain their assertions, and make inconsequentiall deductions, much lesse must we be so unbrotherly as to fasten all those consequences and deductions we make upon them, as their own sense, and professed assertions. Though Tertullian and others held the propagation of the soul, which certainly was an errour, yet they never held it to be mor∣tall, they expressely disclaimed that, and yet who sees not but from the one, the other might be inferred. The Calvinists charge the Lutherans with Eutychianisme, which they utterly disclaim, but yet may be inferred from their erroneous doctrine of Consubstantiation. They again charge us for making God the authour of sin, which we deservedly abhor, and yet they

think it may be gathered from our assertions of predestination and providence.* 1.422 One of our own learned Divines, who did cast in his labours to the healing of the differences of the German Churches, alledgeth this passage out of Bucer, We must not so much consider what will follow in the thing it self frō every assertion, as what will fol∣low from it in the judgment of those who do ma ntain such assertions — And he gives this reason, for as he who assents to the truth of some principle, cannot therefore be said properly to believe and understand — what ever may be deduced from it, so neither can he who maintains an errour, justly be thought to hold all those absurdities, which abler men may infer from such an opinion, &c. It should therefore be our care not to strain or force such consequences from their assertions which differ from us, as the matter will not bear, much lesse to fasten such deductions upon them as their professed judgement; and if such things have been done, it were a good way to agree∣ment to retract those unjust charges, which obstacle and block up the way to a happy union.

5. Let there be a truce and cessation from all matters of strife and contention agreed on. Print not, preach not, spread not your dif∣ferences; let there be a mutuall consent not to publish severall o∣pinions, which makes the people like a troubled sea without rest, tossed with contrary winds, and doth but heighten disagree∣ments, and make them more difficult to be composed and recon∣ciled, partly, because in so doing men are more engaged, and so harder to retract, and their parties are encreased, whom it is more difficult to satisfie.

6. Lastly, Set upon a brotherly and amicable conference. And here, I fear (I speak it with grief) I am as a man born out of due time: yet I will speak my heart in it, though former attempts in this kinde have been abortive, yet after endeavours may be succes∣full; miscarrying wombs may be fruitfull—let it be again, again commanded and attempted. In this conference let it not be thought presumption, if I humbly suggest the consideration of four things. 1. The persons undertaking it. 2. The intention with which. 3. The manner how to be carried. 4. The obligations in it. I will speak to them in brief.

1. The persons undertaking it must be considered; it is the main requisite to a happy agreement. Certainly they are to be holy

men, principled from above, and not byassed with carnall and cor∣rupt interests, humble men, not great in their own thoughts and opinions, not too big to close wi••h any truth, nor so little as to side with an errour. Meek men, such as are under the reign of reason, not the command of passion, and in the acting of the one, can silence the other. Self denying men, such as can trample under foot their own concernments,* 1.423 to advance the interests of Jesus Christ. It was the speech of Bucer, Who would not purchase the removing that infinite scandal that comes by dissension, even with his life? Men truly of such spirits might do much for the composing of our differences. And yet alas I dare not but perswade my self, such we have had, and yet may say in the words of the Prophet, We looked for peace, but there is no good, and for the time of h••aling, but behold trouble.

2. A second thing to be considered in this conference, is, The intention with which it is to be carried. Not to non plus, silence, or conquer one another, much lesse to search out disagreements and enlarge them, but brotherly and humbly to finde out the truth, and conscientiously to soader and compose our differences.

3. A third thing to be considered, is, The manner how it is to be carried; certainly, not passionately and contentiously as adver∣saries striving for mastery, but brotherly, friendly, humbly, as men mutually seeking out for truth All strife is unsutable, unles it be this, Who shall be furthest off from strife. If once men fall to crossing and contending one with another, they will never be a∣ble to perswade, much lesse to procure and settle any happy a∣gr••ement.* 1.424 It was the speech of Luther at the agreement at Marperg, That he would not by any means suffer the adverse party that honour, to outstrip him in the desires of peace and amity. O that we could thus out go one another in the desires after this happy a∣greement, and pursue it in an humble, brotherly way; in which should we happily prevail with either party, they would not look upon themselves conquered, but conquering; nor would they be ashamed, like those overmatched and overcome by their adversaries, but would rather rejoyce at those bettered by their friends.

4. A fourth thing to be considered, is, The obligations in it. And it were well, if such persons, meeting for such ends, were

under some solemn obligations or covenants, to lay aside all other interests and engagements, and faithfully, impartially and con∣scientiously to search out for the truth, and to imbrace what ever overtures and hints of agreement God in his Word will afford them. When mens spirits are under such weighty and solemn bands, they will not without clear and demonstrable grounds from the Word oppose or dissent one from another, nothing but God and truth shall part them. And I read of this practice in some former Synods and Conventions, we need to go no further then that of late, the Synod at Dort wherein the members of it, first the President of the Synod, then all the Professours, Pastours and Elders of the Netherlands deputed to the Synod, and lastly all the Divines of other Nations, did all joyntly binde themselves in a solemn oath, wherein they engaged themselves unto an imparti∣all examination, and decision of those five Articles in controver∣sie, according to the Word of God, and undoubted rule of faith; promising in this whole action to propound nothing to them∣selves,* 1.425 but the glory of God, the peace of the Church, and preser∣vation of the truth. And it were very requisite that those who are singled out, and set apart for such a work, might be under such engagements, that in the whole procedure of the work they might act as such, who have the vows of God upon them, and might not be in such danger to be led aside with their own interests, en∣gagements, affections or disaffections, but might faithfully and singly seek after truth and peace.

And thus now a conference being setled, there are but three main things to be looked after. 1. To avoid all unnecessary con∣troversies. 2. To conclude and establish agreements. 3. To ac∣commodate differences.

1. All unnecessary controversies are to be avoided. As in doctrin there are fundamentall and superstructive truths;* 1.426 so in govern∣ment there are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some things immutable and un∣alterable, and some things prudential and changeable. It was one way which* 1.427 K. James advised for agreement, That there should be care to distinguish between necessary and unnecessary truths; the one is to be preached, pressed, urged by the sons of peace and truth, and a consent therein to be obtained; the other was to be forborn, and place given to Christian liberty, being but a needles occasion of difference

and dissension. It was said by a learned man concerning the healing of the differences of the Germane Churches, That as of∣ten as Divines of both sides have set themselves seriously about this work, they still effected in it, as much as they desired to effect, and they might no doubt have done more, if their own wills had not stood in their way. We cannot say the first;* 1.428 hitherto our endeavours in this kinde have not been so prosperous and succesfull. And it speaks sadly to us, if all waies of union shall become means of disunion; if all waies of agreement shall beget matter of strife; if all rea∣sons for accord shall prove but arguments of further distance, and if our very pursuits of peace and accommodation, do set us far∣ther from it, and render our agreements more difficult, more im∣possible. This is a sad omen. So that it is our misery we cannot say the first; and I am perswaded it were our sin to say the se∣cond. It cannot but be imagined that all parties know how scan∣dalous, how dangerous & destructive our divisions are, and how sweet, how desirable and beneficiall both to our selves and o∣thers who love us, our union and agreements would be, & there∣fore it cannot in charity be imagined that our differences are lengthened, because we have no minde to conclude them. What worldly thing is it that can compensate or ballance such an evil as this?

— Pax una tryumphis Innumeris potior—

Agreement in it self alone is more to be valued, then the tri∣umphs and trophies of strife; but is not here our misery, do we not stumble in the threshold? do we not in the very entrance, or first lancing forth into this mare pacificū, cumber our beginings with needles remora••••? and split our selves upon the rocks of un∣necessary disputes, w^ch blast all our hopefull beginings, retard us in our way, & ends in nothing but s••rrow and f••rther divisione.

2. A second thing to be looked after, is, To conclude and esta∣blish our agreements. We d••ffer in some things, but we agree in more; what is there asserted by one in point of doctrine, but is as zealously maintained by the other: and for matter of govern∣ment, though in some things we d••ffer, yet in many things we do agree. It were a good step towards this desired accommoda∣tion, to conclude and publi••h our agreements, that as men have taken notice of our differences, which by too much artifice hath

been rendered, and so apprehended wider, then in truth it is: so they might take notice of our agreements also, and be comforted in the one, as they are troubled for the other. And it cannot but be wondered at, that we hear so much of the one, and no more of the other. Indeed it is a work requiring an abler pen, but it is well-worthy the best endeavours of the eminentest sons of men, it being a better work to unite, then to divide; to build, then to pull down; and to heal differences, then to inlarge and increase them.

3. A third thing to be endeavoured is, To acc••mmodate our difference; of which we may say, as one said of the divisions among the Protestant Churches,* 1.429 That unlesse God did stirre up some, and clothe them with a mighty spirit for this work, the end of them may be, that our enemies will laugh, when we shall weep. And indeed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who is sufficient for these things? It is easier to lay down accommodating motives, then accommodating media's. We have accommodating motives, enough and enough of them. And I am confident there is not want of accommodating graces, both parties are re∣plenished with love, with humility, with self denial, Here is fire and wood, but where is the lamb? O that we could say with the same fulnesse of per∣swasion, Deus providebit, or, God will provide, or God will discover me∣diums of his own to soader us together. This we breathe after, certainly none but he can, and we are now within the ken of it. Two things would hid fair for it, if not wholly accomplish this desired accommodation.

1. To settle the power of particular Congregations.

2. To allay the jurisdiction of Synods.

In the first there was a great agreement, and if God would but clear up the second, all other differences would fall in with them.

It is our work to be mighty with God that he would shew the might of his own grace to make all difficulties easie, and rough things plain, That the glory of the Lord might be revealed. And let me breathe out the desires and travels of my soul in the words of the Apostle, 1 Cor. 1.10. Now I be∣seech you, brethren, by the Name of the Lord Iesus, that ye all speak the same thing, and that there be no divisions among you, and that ye be perfectly joyned together in the same minde, and in the same judgement. To which let me add what the Apostle saith by way of argument to it, Ephes. 4.4, 5, 6 We are one body, have one spirit, one calling, one hope, one Lord one faith, one baptisme, one God and Father of all—Oh that we should be one in so much, and two for so little! I will conclude all with that vehement exhortation of the A∣postle, Rhetorick above withstanding, Phil. 2.1. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the spirit, if a∣ny bowels and mercies, fu••fill you my joy, that ye be like minded, having the same love, being of one accord, of one minde. And the God of peace direct our hearts into the waies of all truth, love and p••a••e.

FINIS.

Notes

• * 1.1

  Beza in loc.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Col. 2.••.
• * 1.3

  Ephes. 3.
• * 1.4

  Rev. 1.3.
• * 1.5

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.6

  Rationes preceden∣tes fidem, minuunt fidem, sub∣sequentes augent.
• b 1.7

  Ʋbi de∣finit ratio incipit fi∣des.
• * 1.8

  Quia cum loque∣batur per∣spicuè no∣luerunt in∣telligere, in poe••a•• jam lo∣quitur ob∣scurè. Muscul.
• * 1.9

  Non ma∣lum chiru∣dendo sed gratiam non conce∣dendo, Aug.
• * 1.10

  2. How er∣rour may stād with Satans ends.
• * 1.11

  A third end Satan hath.
• * 1.12

  A fourth end which Satan hath.
• * 1.13

  A fifth end Sa∣tan hath.
• * 1.14

  2 Pet. 1.9. 1 Pet. 3.18. Heb. 6.1.
• * 1.15

  Non pro∣motus sed expertum doctor, Luth. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2 Cor. 2.14. Rev. ••.24. 2 Cor. 3.2, 14.
• * 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.17

  A third end Satan hath to the Pro∣moters.
• * 1.18

  3. It may stand with mans ends
• * 1.19

  Si sumus insepera∣biles su∣mus in su∣perabiles.
• * 1.20

  Romae omnia ve∣nalia.
• * 1.21

  The se∣cond que∣stion.
• * 1.22

  Weemes.
• * 1.23

  Quid tibi facturu•• est tenta∣tor, te vin∣ce & vi∣ct•••• est Sa∣tan, Aug.
• * 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mi∣nimè ma∣lus, inn••∣cens. Decipiunt animos in∣nocentum.
• * 1.25

  Suadenda fides, non imponen∣da, saith Bern.
• * 1.26

  A second ground men are carried a∣way with errour.
• * 1.27

  Caeterae cupidita∣tes ingenti cupiditati subser∣vient.
• * 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Arist. Rhet.
• * 1.29

  Consul mis∣ner de eccl. p. 657, &c.
• * 1.30

  Who are in danger to be led aw••y with errour.
• * 1.31

  Rom. 1.21, 25, 26.
• * 1.32

  2 Thess. 2 9, 10.
• * 1.33

  2 Thess. 2.12.
• * 1.34

  Vix queri∣tur Iesus propter Ie∣sum.
• * 1.35

  Qui hoc desiderat propter a∣liud, non hoc deside∣rat, sed a∣liud.
• * 1.36

  Quantas nobis divi∣tias com∣paravit haec ••abula Evangelij.
• * 1.37

  Iusto ju∣dicio Dei seducti multi fue∣rūt, ut cre∣derent im∣postoribus, quia Chri∣sto fidē ha∣bere noluc∣ruat. Par.
• * 1.38

  Qu. 5.
• * 1.39

  Ecclesia non potest errare in explicanda ••octrina fi∣dei, & Christiani tenentur e∣am recipe∣re, & non dubitare an haec ita se habent, de∣bet Chri∣stianus si∣ne exami∣ne recipere doctrinam Ecclesiae.
• * 1.40

  Aliud est interpre∣tari legem more do∣ctoris, ali∣ud more ju¦dicis, &c. Bellar. Tum do∣ctrinam ex D••o esse sat is inrel∣ligium, cū a legitimo pastore proponi e∣am ani∣mad verti∣mus, &c. Greg. de Vol.
• * 1.41

  Quic sim∣pliciter omnes ju∣bebantur sacerdoti de rebus controver∣sis a••••quid statuent•• acquiesce∣re. Greg. Ecclesiae ministerio credimus simpliciter & absolu∣tè, & si ministri ecclesiae in aliquo du∣bio defini∣endo erra∣rent, popu∣lus Chri∣stianus er∣rare posset; imo debe∣ret. Stapl.
• a 1.42

  Papistae in religio∣ne recipi∣enda eth∣nicorum, imo pecudū more ducū∣tur.
• b 1.43

  Hoc uno scelere me∣ritos esse Praelatos Romanen∣ses, ut ex ecclesiae coetu, tan∣quam lupi, & tyran∣ni pellerē∣tur. Tom. 2. p. 375. Qu. Who are to exa∣mine opi∣nions.
• * 1.44

  Praedicta mandata non ad om∣nes, sed ad Doctores pertinent. Bellarm.
• * 1.45

  Et erro∣re p••sse, & errasse cō∣cilia cer∣tum est.
• * 1.46

  Doctores in Synodis congregati, vel conci∣lia, sive particularia, sive generalia sin••, uti saepiu•• in rebus fidei errarunt, it•• eti••••∣num errare possunt. Misner. Praesbyteris in nuptiis bigami prandere non convenit, quia cum poenitentia bigamus egeat, quis erit Praesbyter, qui propter convivium ta∣libus nuptiis possu praebere consensum.

  Post consecrationem corpus & sanguis Chri∣sti est sensualiter in sacramentis, & manibus sacerdotum tractotur, &c. Confess. Be∣renger. errat apud Gratianum de Conse∣crat distinct cap 2. Consul. Daven. de judice & normâ fidei, p 136 usque ad p 142. Consul. Misner. de ecclesia, pag. 615. usque ad pag. 744.
• a 1.47

  Omnis homo di∣mittens ra∣tionem pro∣pter autho∣ritatem humanam, incidit in insipienti∣am best ia∣lem. Dur.
• b 1.48

  Nullius puri homi∣nis autho∣ritatem rationi praeserri∣mus.
• * 1.49

  Quod singuli fideles habent, adeò tale do∣num illuminationis, quod eos reddit suffici∣entes & idoneos ad examinandum, dijudi∣candum & discernendum in dogmatibus fi∣dei, quod verum, quod salsum, quatenus sunt unicui{que} eorum ad salutem necessariò credenda, vel cavenda. Daven, de jud. & fidei.
• * 1.50

  Consul. Whitak. cont. 1. q. 5. c. 8. arg. 4.
• * 1.51

  Nō est o∣pus virili•• intelligen∣tiae, sed pucritis in∣scitiae.
• * 1.52

  Populi vi regiminis und errare posse, imo debere.
• a 1.53

  Si seductor sub. praetextu veri doctoris, simplici alicui & indoct•• errorem ali∣quem impietatis praedicet, Deus cor ejus a∣vertet, ne illi credat, nisi h••c vel negli∣gentia ejus, vel alia culpa impediat. Paris. de legib. cap. 21.
• b 1.54

  Neminē excusatū iri, si seducatur per ver∣ba homl••um, quia vocem ipsius Christi in sacris Scripturis audiri debuit. August.
• c 1.55

  Nemo mihi dicat, ô quid dixit Donatus, quid Pontius, &c quia nec catholicis e∣piscopis consent endum est, sicuti fortè fal∣lantur, ut contra canonicas Dei Scripturas aliquid sentiant. August. de unit. ecclesiae cap 20.
• * 1.56

  Consul. Misner. pag. 657. &c.
• * 1.57

  Ne dum E∣vangelium sitiant, ve∣nenum hauriant.
• * 1.58

  Oportet nos ex ea parte, quae ad hanc vitā pertinet, subditos esse potestatibus, ex illa vero parte qua credimus Deo, & in regnum ejus vocamur, non oportet nos esse subditos cuiquam homini. Aug.
• * 1.59

  Non ab∣solutè e∣nuntian∣tibus fi∣dem habe∣mus, qui∣bus licet contrarium enu••tiare, &c. Clem. Alex. Si contra∣ria invi∣cem sense∣rint conci∣lia, debe∣mus quasi judices probare meliora. Hilar. de Synod. ad∣vers. Ari∣anos.
• a 1.60

  Ego solis eis Scripturarum libris, qui jam canonici a••pellan∣tur, didici hanc honorem timo rem•• differre, ut nullum eorum authorem s••ibendo aliquid er∣rasse firmissi nè credam, &c. Aug. D••v. 169.
• b 1.61

  I•• qui prae∣est, si praeter voluntatem Dei, vel praeter quod in Sacris Scri∣pturis evidenter praecipitur, vel dicit aliquid vel imperat, tanquam falsus test is Dei, aut sacrilegas habeatur. Isidor.
• c 1.62

  Omnis homo dimittens ra∣tionem propter authoritatem hu∣manam, incidit in inspientiam be∣stialem, Daven.
• d 1.63

  Nos plus ra∣tioni damus, quàm cutcun{que} autho∣ritati humanae, &c.
• e 1.64

  Sicut debitor est voluntas suae operationis in bonis volen••i••: sic intellectus suae operationis debi∣tor est in veris credendis, seu cognoscendis; quare nec error, nec ignorantia excuset unquam a perditione. Paris. de leg cap 21.
• f 1.65

  Ad ipsum verbum Dei oportet nos omnes scientiarum discipli∣na•• & opiniones, tanquam ad lydeum lapidem examinare, &c quodcun{que} ab eo auth••r••tatem non habet, eadem facilitate con∣temnitur, quâ affertur. Cornel. Agrip de vanit scient. cap 100 de verbo Dei.
• g 1.66

  Over debent ferre judicium, u∣trum Prae••ati vocem Christi, vel alienorum proponant. Luther. Tom 2. pag. 375. Consul. Dav. de Jud. & nor. fidei. ubi plures recitantur, pag. 167, 186. &c. etiam 168, &c.
• h 1.67

  Non da∣tur omnibu•• fidelibus spiritus in∣terpraetandi Scripturas, ad au∣thoritatem publicam in ecclesia, sed tamen ••••n••us cujuscun{que} Chri∣stiani est spirit•••• 〈◊〉〈◊〉, ad priva∣tam doctrinae probationem & di∣judicationem in conscientia ip∣sius. Polan. Syntag. l. 1. cap 45. Omnibus piis incumbit, ut sibi ca∣veant, & quam vis doctrinā dili∣genter examinent ne falsa forsan pro veris suscipiāt; quisquis debet ni••i sua fide, sue{que} judicio divi∣ni••us in sp••rato, non ex alterius nutu & arbitrio pendere. Whitak cont. 1. quaest. 5. de in∣terpret Script.
• i 1.68

  In doctrinis quorumvis morta∣lium admi••ten••is adhibendum est examen, & judicium dis∣cretionis, ut possimus tanquam probi argentarij adulterinam à leg••ti••••a doctrina discernere D••v.
• k 1.69

  In doctrina investiganda non alienis tantum modo oculis, sed suis utendum, &c. Daven.
• l 1.70

  Pedibus potius quam cordibus ca••t in sententiam aliorum, qui dogmata non expendunt.
• m 1.71

  A fi••guli•• ergo in doctrina s••••••tis admittend••, usus pro∣priae rationis, proprii{que} judicij requiritur, &c.
• * 1.72

  V••••squis∣que debet ••••tus suos examinare ad scientiā quam à Deo habet, om∣nis enim homo debet secundum ratione•• agere. A∣quin.
• * 1.73

  Sedendo s••∣per ca••he∣dram Mos••s legem Dei docent ergo per illos Deus do∣cet: sua ve∣ro illi si v••lint d••∣cere nolit•••• audire, no∣lite facere. Aug. ••ract. 46. in Joh.
• * 1.74

  1. Non te∣n••tur sub∣d tus obe∣dire supe∣riori suo cō••ra prae∣ceptum ma∣joris pote¦statis. •• Nō tenetur o∣bedire, si ei aliquid praecipiat, in quo ei nō subdatur. Aquin. 2. 2. q. 104 art. 5.
• a 1.75

  Oportet nos ex ea parte, quae ad hāc vi∣tā pertinet, subditos es∣se p••testa∣tibus, ex illa verò parte qua credimus D••o, & in regnum e∣ju•• voca∣m••r, non o∣portet nos esse subdi∣tos cuiquā homini— Deo enim potius ob∣temperan∣dum quam hominibus. Aug.
• * 1.76

  Fidei ni∣hil potest subesse al∣sum aut incertum.
• * 1.77

  Is niti∣tur proprij spiritus ju∣dicio, quod illud sentit de rebut divinis, quod ratio dicta &c. Consul Morton. Apolog. Cathol. p. 2. l. 5. cap. 10. Turpissime falluntur papistae, quod judi∣cium spiri∣tus privati & spiritus divini, ex multitudi∣ne potius aestimant quam ex o∣rigine. D••••.
• a 1.78

  Patre•• qui in Con∣cilio Nicae∣no putabāt conjugalē societatem sacerdoti∣bus dene∣gandam, se∣quebantur judicium privati spi∣ritus: unus Paphnuti∣us, qui de∣sendebat rerum im∣maculatū, etiam in sacerdoti∣bus bono∣rabilem, se∣quebatur judicium Spiritus divini. Ib.
• b 1.79

  Siquis cre∣dat aliquid per & pro∣pter inter∣num dicta∣men Spiri∣tus divini, judicium e∣jus per ver∣bū illumi∣nantis, & informātis, is solus cre∣dit uti o∣portet. Daven. ib.
• c 1.80

  Non quae∣ritur quid rudes & inertes Christiani facere possint sed quid pij & fideles facere debeant. Dav.
• a 1.81

  Iudicando ex ratione doctrinae.
• b 1.82

  Sed pen∣dendo ex authorita∣te docen∣tium.
• * 1.83

  Vos rudes est is & im∣periti, nullo modo pote∣stis judica∣re de quae∣stionibus fidei, ergesi salvi esse velitis, ni∣hil jam re∣liquum est, nisi ut coe∣câ obedien∣tiâ nostro judicio sub∣scribatis. Bellar.
• * 1.84

  Daven. de Jud. & norma pag. 159.
• * 1.85

  Ne dum haberi pro haereticis vitamus, esse haeretici incipiamus, Daven. ib.
• * 1.86

  The Posi∣tion appli∣ed.
• a 1.87

  Laicis praecipiamus quod illis ut ••••e est, ne temerè & superbè rejiciant sanà & orthodoxa de∣creta praepositorum: sed ne illis mandemus quod planè servile est, ut nullo judicio adhibito fa∣ciant quae vis imperata Superio∣rum. Daven.
• b 1.88

  Homines in belluas transfor∣mare.
• c 1.89

  Fedibus poti•••• quā cordibus ir•• in senten∣tiam alio∣rum.
• d 1.90

  Non est satis dicere quod visum est, se•• oportet etiam probar•• quod dictum est: non expectamu•• testimonium quod datur ab ho∣minibus, sed quod voce Domini probatur, quaeritur, Clem. A∣lexand. Strom. 17.
• e 1.91

  Cum dogma pr••ponitur creden∣dum aut praeceptum aliquod fa∣ciendum, quum credere & face∣re sunt actus mei; Si me homi∣nem rationis participem praestare velim, &c. Examinare oportet quicquid proponitur ad scientiam meam.
• f 1.92

  Non modò qualitatem & autho∣ritatem do∣centium, sed quali∣tatem do∣ctrinae.
• * 1.93

  Morton. Apol. Cath. p. 2 l. 5. c. 9, 10, 12, &c.
• * 1.94

  Nec ego Ariminen∣sis concilij authorita∣te, nec tu Nicaeni de∣tineri••. Au.
• * 1.95

  Consul. Whitak. cont. 1. q 5. c 9. p. 362. b. vel ad si∣nem cap.
• a 1.96

  Scriptura non potest esse judex controver∣siarum cir∣ca fidem. Non Scri∣ptura Dei vox, sed ec∣clesiae prae¦sentis vox est fidei nostrae ma∣gister & judex in∣jallihilis.
• b 1.97

  Dogma∣ta fidei & cultus di∣vini.
• c 1.98

  Consul. doctiss. Whit. con. 1. q. 3 per totam prae∣cipuè, q 5. c. 8. & 13. Consul. Daven de judic. & norm. fid. per totam primā par∣tem. Cons Par••. de polit. eccl. l. 2 c. 2. ubi noni•• argumenti•• confirma∣tur Scri∣pturam so∣lam esse judicem•• necnon & Morton. Apol. Cath. Bilson. Reinold. Jewel.
• * 1.99

  Ʋide Dav. de jud & norm fidei, p. 46.
• * 1.100

  Ignoran∣tia juris neminem excuset.
• * 1.101

  Consul. Whitak. cont. 1. q. 5 c. 12. Misner. de eccl Sect. 4 c. 7. Thes. 3. Morton. Apol Cath. p. 2. l. 5. c 9, 10. &c.
• * 1.102

  Consul. Whit. con. 1. q. 6 p•••• totam. Morton. Apol. Cath. p. 2. l. 1. c. 53, 54. Necesse est Scriptur d•• sanct as in testimoniū vocate, nā sine his te∣stibus, e∣narratione &c. Orig. Non affe∣ramus sta∣teras dolo∣s••••, ubi ap∣pendamu•• quod vo••••∣mus, & quo modo volu∣mus pro ar∣bitrio no∣stro, sed stateram divinam de Scriptu∣ris sanctis, &c. Aug. Peccurro ad illam state∣ram domi∣nicam, ubi non ex b••∣mano sensu, sed ex au∣thoritate divina re∣rum mon••ē∣ta pensan∣tur Aug. de cap. l. 2. c. 6, 14.
• * 1.103

  Cum habe∣amus om∣nium exa∣ctissimam & perfe∣ctissimam regulam ex divina∣rum Scri∣pturarum assertione, ••ro vos omnes ut relinqua∣tis, quid huic, quid illi videa∣tur, & de bis a Scri∣pturis haec o••n a in quirite. Chrys. Nihil sinè, nihilixira, nihil prae∣ter, nihil ultra divi∣nam Scri∣pturam ad∣mittendum est. Con∣sul. Mortō p. 2. l. 3. cap. 25.
• * 1.104

  Ne{que} pastor, ne{que}, concilium, imo ne{que} Argelus in ••ebus fidei recipi∣endus est; non dico solum con••ra scripturas, sed etiam obs{que} scri∣pturis, vel praeter scripturas. Bil. Con. Apol. p. 2. p. 266. Dia∣bolicum est extra divinarum Scri∣pturarum authoritatem aliquid divinum putare. Theoph.
• * 1.105

  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 hae∣reticos per∣frictae fron∣tis poss••∣mus con∣vincere, nisisacros habeamus codices, ex quibus cla∣ra veritas elucescit. Mort. def. Apo l. p 1 c. 9. See Rey∣nolds conf. p. 97. Cons. Park. l. 2. c. 2. p. 130.
• * 1.106

  Consul. Whitak. cont. 1. q 5 cap. 13.
• a 1.107

  De c••••lo quae••••nd•••• est judex, sed quid p••••sanu•• ad coe um, cum habe••m•••• hi•• in Evangelio ••e∣stamentum?
• b 1.108

  Coelestis judex non ••u nubibu••, sed ex Scripturis quaerendus.
• * 1.109

  In ter••••inamlis controversii•• Theologicis, sacrae divi••••{que} Scri∣pturae solummodo relinquatur lo∣cus.
• * 1.110

  Daven•• de jud. & nor. 65. p. Vid. Whit. cont. 1. q 5. cap. 8. per ••otum.
• * 1.111

  Consul. Whitak. cont. 1 q. 5. c. 8. arg. 10 1••, &c. Quasi nos man••ave∣rimus tāt•• ante Pro∣phetis & Apostolis, ut in libris suis null•• testimonia ponere••t quibus pars Donati ec∣clesia Chri∣sti esse do∣ceatur. Reynolds Confer. c. 8 div 1. p. 461, 462.
• * 1.112

  Ʋbicun{que} locus ad disputandum constitutus fuerit, sacia••••s co∣dices Canonicos praesto esse; & si quae profer•••• possunt ex utra{que} parte document••, post positis cae∣te••is, ••••m••••••t•••• ad inquisit•••••••• terminum perducamus. A••∣gust.
• * 1.113

  Au ••••antur de••••e••io chartae no∣strae, proce••a in mediu•• co••ex Dei, audi Christum dicentem, ••u••i veritatem ••oquente••. A••g.
• a 1.114

  Nolo argumento credas, & no∣strae disputationi, Scripturas in∣terrogemus, Apostolos interro∣gemus, Prophetas interrogemus, Christum interrogemus. Amb.
• b 1.115

  Non adeo perdite confidens sum, ut aufim aliquid affirmare quod sacrae Scriptura silentio praete∣rit. Ego in sola divina Scri∣ptura acquiesco. Theod.
• * 1.116

  Scriptura non varios & in∣certos sensus recipit, Ex condi∣tione rei affirmatae, aut ex in∣tentione affirmantis, sed ex in∣scitia, aut pertinacia detor∣quentis. Daven.
• * 1.117

  Consul. Whitak. Contr. 1. q. 5 c. 7.
• * 1.118

  Non in∣fringit ju∣diciariam Scripturae authorita∣tem, sed o∣stendit ne∣cessitatem spi••••tus il∣••in••ntis. Da••.

  Dicimus verbū Dei non ••••••il∣••ere judi∣ciariā au∣thoritatē, quia ho••••••••∣nes ine••••o re deme••si non s••mper inte••••ig••nt contras•••• judicatum ess•• 〈…〉〈…〉 Nō liquid•• percipiunt 〈◊〉〈◊〉 se da••••••∣tos ••••enc∣sententia verbidiv••••¦ni, do••••ec c••ram Christo ju∣dice in no∣vissimo∣re stat••••niur & aper••o libro c••••∣••••••••ertur. Da••••••••••.
• * 1.119

  Quae controversiae siniri non possunt ex de∣terminatione verbi divini, ne{que} fin••entur un∣quamex determinatione cujuscunque authori∣tatis humane. Da••en. Qui ex scriptura∣r••m lata sententia se victum non agnoscit, nunquam agnoscet se victum ex sententia alte∣rius judicis cujuscunque, Daven.
• a 1.120

  Theodor. histor. Ec∣cles. l. 1. c. 7. In e∣pist. ad In∣nocent. E∣pis. 90. In∣rer Epist. Aug.
• b 1.121

  Qui po∣nit legem judicem, ponit De∣um, qui addit ho∣minem, ad∣dit & Be∣stiam.
• c 1.122

  Quia ho∣mines opti∣mi distor∣quentur affectibus, lex autem vacua est hujusmodi preturba∣tionibus. Arist.
• * 1.123

  Pelago se non ita cō∣missur•• esset, quin quando li∣beret pedē referre pos∣set.
• * 1.124

  Whitak. cont. 3. q. 6. Daven de judic. & nor. fidei. p. 110, 111, 112. &c. 136, 142.
• * 1.125

  Consul. Whitak. cont. 1. q. 5. c 8. Mort. Apol. Cath. p. 2. l. 5. c 11, 12.
• * 1.126

  Scriptura est sui ip∣s••m inter∣pres. Whit. cont. 1. q. 5. cap. 13. Scriptura se clarissi∣mè & la∣culentissi∣mè inter∣pretatur, si nos Scri∣pturā sese interpre∣tantem at∣tendere vo∣lumus, & si non in omnibus u∣bi{que} locis, ficut dubi∣tationis ••ihil relin∣quatur, ta∣men in p••u∣rimis max∣ime{que} ne∣cessariis, & in sum mis fidei nostrae ca∣pitibus. Whitak. loc. cit. Consul. Pa••k. l. 2. c. 2 p. •• 151, 152. Mort Apol. Cath. p. 2. l. 5. c. 9. Scriptu∣ra, eam sti∣diosè per∣scrutanti∣bus est sui interpres. Consul. Dave de judic ac nor. fidei &c c. 17. q 4. p. 95, 96. &c. V••de & Whitak. cont. 3. q 6. An Conci∣lia possint errare, per totam quae∣stionem.
• * 1.127

  Reynolds in his con∣ference with Hart, cap 2. div. 2 p. 100. midle of it
• * 1.128

  Act. 15.••8 Act. 16.4.
• * 1.129

  In discipli∣na ecclesia∣stica di∣stinguam•••• ea qua sunt fundamen∣talia ab ac∣cessoriis & levioribus: fundamen∣talia sunt haec, ut le∣gitimae vo∣cationes personarū retinean∣tu••, veluti pastores, presbyteri, diaconi, & ut ij le∣gitime ele∣cti suo mu∣nere fun∣gantur, vel d••ponantur & remo∣veantur; Accessoria dico, quae ut haec fi∣ant & ob∣serventur in ecclesia qua{que} pro tēpore, &c. Danaeus in 1 Tim. 5.13 p. 289.
• * 1.130

  Dantur errores du∣plices, qui∣dam sunt fundamentales, qu•••••• ipsum fidei fundamentum, & consequenter salutis aeternae possessio tollitur: quidam sunt m••••us principales, non tam de fi••e, quam circa fidem, quibus nec ipsum fundamentum destruitur, nec salutis adeptio anceps redditur. Misner. de eccles. cap. de errandi possibilitate. membr. 1. Sect. 4 6, 7. p. 626.
• * 1.131

  Patres in Concilio non tantū∣modo in∣quisitores, sed judices.
• a 1.132

  Concilia habent so∣lummodo munus & potestatem interpretā∣di Scriptu∣ras, &c. Reynolds confer. with Hart. c. 2. divis. 2 p. 100.
• b 1.133

  1 Cor. 2.15.
• c 1.134

  1 Cor. 10 13.
• d 1.135

  1 Joh. 4.1
• e 1.136

  Act. 15.6
• f 1.137

  1 Cor. 14.29.
• g 1.138

  1 Cor. 14 38.
• * 1.139

  1 Joh. 2.20
• a 1.140

  Vot un∣ctionem habetis, id est, vos spi∣ritum san∣ctum habe∣tis, & no¦stis om∣nia, id est, omnia ne∣cessaria. Whitak. Reynolds conf. with Hart, p 6••. middle of it. Whitak. cont 1. q. 5. c 8. Arg. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.141

  Impium est putare Deum ali∣quando de∣fuisse ec∣clesiae suae in rebus ne∣cessariis.
• c 1.142

  Donum intelectus nun quam se subtrahit sanctis cir∣ca ea quae sunt nece∣saria adsa∣lutē, &c. Aqu. 22. q. 8. a resp. 3.
• * 1.143

  See Mast. Reynolds on the 110 Psa. p. 273, 274.
• * 1.144

  See Rey∣nolds conf. with Hart. p. 96, 97, 98.
• * 1.145

  Consul. Whitak. cont. 1 q 5. c. ••. ubi de mediis in∣veniendi verum Scriptura∣rum sen∣sum. Scripturae Scripturis conferen∣dae, fi quid in Scriptu∣ris recte in∣tell gere volumus. See ••ey∣nolds, c. 2. divis. 2. p. 95, 96. Fa••eamur ergo necess•• est, justificationis nomen variè sumi, nisi velimus exis••mare Apostolos à se dissentire, & pugnantia enunciare: apud Jacobum ergo, justificari idem valet, quod ju∣stum declarari ac demonstrari, apud Paulum verò, justificari, idem est quod à peccatis om∣nibus absolvi, justum{que} apud Deum reputari Whitak. loco citat.
• * 1.146

  Rom. 12 6 Analogia fidei nihil aliud est, quam con∣stans & perpetua sententia Scripturae, in apertis & mini∣m•• obscuris locis, qua∣les sunt Articuli fi∣dei in sym∣bolo, quaes{que} continentur in oratione dominica, in decalogo, &c. Consul. Whitak. loc. citat.
• * 1.147

  Alsted.
• * 1.148

  M. Rey∣nolds, 110. Psal. 273, 274. Whitak. cent. 1. Jam. 1.5. Dixit ali∣quis patrū, se orando, magis quā studēdo ac legendo in cognitionē Scriptura∣rum prose∣cisse. Aug in l. Scal para. c 2. Orationi lectio, le∣ctioni suc∣cedar o∣ratio Hieron. ad L••tam.
• * 1.149

  Cum Petro dicendum ediscere nobis Pa∣raholam i∣stam. Hier. Non solum stuatū no¦bis adhibē∣dum esse ad discendas literas sa∣cras, ve um & suppli∣candum Domino, & diebus ac noctibus ob∣secrandum, ut veniat agnus de tribu Iuda, & ipse ac∣cipiens li∣brum sig∣natum dig¦netur ape∣rire. Orig. Hom. 12. in Exo Cons. Whit. p 397. Whitgift, p. 3. p, 77, 81, 82, 83, 84. Hooker l. 3. Sect. 2. Sutclive. tract. de dis c. 1. p. 5 Heb. 3.2. Cons. Park. l 2 c 39. per totum.
• * 1.150

  Sutclive, ib.
• * 1.151

  Danaeus in 1 Tim. 3.15 p. 169. e∣tiam in 1 Tim. 5.13 p. 289.
• * 1.152

  Cons. Park. l. 2. c. 41, 42 43.
• * 1.153

  Id ve∣rum quod∣cun{que} pri∣mum, id a∣dulterum quodcun{que} postremum. Tertul.
• * 1.154

  Antiquitas est vel pri∣maria vel secundaria: primar••a est pri••ae va cujus{que} rei o••igo, & haec ••o ta ho•• ta∣tis & per∣fectionis est. Secundaria antiquitas est eorum quae diu ante coepe∣runt, &c Et haec an∣tiquitas veritatis nota non est. Vid. Parker. p. 156. l. 2. Consuetu∣do sine ve¦ritate ve∣tust as er∣roris est. Cypr.
• * 1.155

  Veritas nō est tem∣pore meti∣end••, sed n••mine. Hoc argu∣mento usa est mulier Samarita∣na adver∣sus Chri∣stum, Patres nostri adorârunt in monte hoc, nec falso, nam referente Carolo Sigonio, prius in Zilo quam in Jerusalem invocatum Dei nomen est. Morton. Apolog pag. 1. lib. 1. cap. 10, 11.
• a 1.156

  Non debe mu•• atten∣dere quid aliquis an∣te nos sece∣rit, aut fa∣ciendum putaret, sed quid qui ante omnes Chri∣stus prior secerit. Cypr.
• b 1.157

  Non ho∣minum con∣suetudinē, sed Dei veritatem sequi debemus. Cypr. epist. 7. p. 156.
• c 1.158

  Si consuetudinem fortassis opponas, advertendum est quod Dominus dicit, Ego sum via, veritas & vita: non dixit, Ego sum consuetudo, sed Veritas. Aug. Veritati nemo praescribere potest, non spatium temporum, non patrocinta personarum, non privilegium nationum, ex his enim ferè consuetudo initium ab aliquâ ignorantia aut simplicitate sortita, in usum per successionem corroboratur, & ita adversus veritatem vindicatur. Tertul.
• * 1.159

  Non quia no∣vum man∣datum, sed quia de no∣vo redin∣tegratum.
• * 1.160

  Fama mi∣ratrix se∣nioris aevi. See Iewels Sermon on Hag. 1.2, 3, 4. p. 171, &c.
• * 1.161

  See Iewel to the same Ser∣mon. Mark 1.27 Act. 17.19.
• a 1.162

  Hic est mos diabo∣licus, ut per anti∣quitatis traducem commende∣tur falla∣cia
• b 1.163

  Si consue∣tudinem fortassis opponas, &c. adver∣terdum est quod Do∣minus di∣cit, ego sum via, veri∣tas & vita
• c 1.164

  Nō lixit, ego ••um consuetudo, sed veri∣tas. Aug.
• d 1.165

  Religio∣nis autho∣ritat non tempore ae∣stimanda est, sed nu∣mine: ne{que} enim quo die, sed quid colere caeperis in tueri con∣venit: quod verum est, serum non est. Arnob. Quod nos agemus, no∣vum, quod vos, pris∣cum
• f 1.166

  Here••es non tam novitas, quam veri∣ta•• revin∣cit: quod∣cun{que} con∣tra veri∣tatem sa∣p••t, haeresis est, etiam vet•••• con∣suetudo. Tertul.
• g 1.167

  Qui cum manifest•••• ••umen ob∣nubulare nō queunt, de solu no∣vitatis no∣mine ca villantur. Bern. Cons. Park. de polit. eccles••t 2. c. 20 p. 254
• i 1.168

  Quod in Cypriano naevu••, in vobis fuli∣go est, &c. Aug.
• k 1.169

  Quod in patrib•••• error, in Armenis haeresis est.
• l 1.170

  Patres A¦fricani ex ignorantia de••epti sue∣re vo•• vero ex malitia peccatis. Nobis vero qui admo∣niti & e∣docti su∣mus, nulla ejusmo•••• indulgen∣tia relin∣quitur Cy
• m 1.171

  Illu in eo quod ne∣s••••unt po¦test adhuc in tuto esse salus fieredant, ribi vero jam omnia a••saturem c••au••a sūt que negas quo•• ••am ignorare non potes. Hil.
• n 1.172

  Qui in luce peccat impudentior est, ex suribus enim leges eos gravius puni∣unt, qui interdiu surantur. Chrys in ••••al ••.
• o 1.173

  Non ita leviter de Scriptoribus recentio∣ribus ••entiendum, quasi Patribus praeponendi non essent. Ne{que} adeò de Patribus magnificè cen∣sendum, quasi Neo••ericis post ponendi non v••derentur. Consul. Park. de polit. eccles lib. 2 cap 14. pag. 233, 234, &c.
• * 1.174

  The col∣lection of Weemes upon Rev. 1.13. Consul. etiā & Parker. l. 2. c. 14 p. 234.
• * 1.175

  Bright∣man in lo∣cum. Quia Pel∣lucidum & ab omni humano fermento purum. Cons. P••rk. de polit. eccles p. 235, &c. Bright. in Apoc. 14. c. 14.2, 6. c. 15.2, 5. &c. Park. de polit. eccle. l. 2. c. 14, per totum.
• * 1.176

  Joh. 15.15
• * 1.177

  Illi corti∣cem, pij medullam veritatis. 1 Cor. 2. ult.
• * 1.178

  1 Cor. 2.14
• * 1.179

  Non quis, sed quid af∣fertur. Morton. Apol. Cath. p. 2. l. 5. c. 9 Isa. 8.20.
• * 1.180

  Phil. 1.15.
• * 1.181

  Jude v. 16.
• * 1.182

  Mat. 23.2, 3.
• * 1.183

  Joh. 6.41.
• * 1.184

  Veritas à quocun{que} dicatur à spiritu san∣cto est. Au.
• a 1.185

  Ego nun∣quam cre∣dam Am∣brosium, Augustinū reliqu••s{que} sanctos pa∣tres Epis∣copatum tyrannicum gerere vo∣luisse. Sar.
• b 1.186

  Absit lon∣gè à piis mentibus ut veterem ec∣clesiae for∣mam, & ut tot summae pietatis & eruditionis episcopos, Athanasi∣os, Augu∣stinos, Chrysosto∣mos, Basi∣lios, Nazi∣anzaenos & accusare audeant ty∣rannidis, cū puritanis. Scul. Hier. Anac. l. 10. c. 23 p. 65.
• * 1.187

  ••cce qua∣tes su••t qui Christū co∣lunt; si bona discerent, boni essent. Christum legunt, & imp••j sunt: Christum oud ••nt, & inebriātur: Christum sequuntur, & iapiunt. S••l. ••••••••.
• * 1.188

  Luk. 16.15
• * 1.189

  Mat. 24.24
• * 1.190

  Joh. 6.45. Joh. 7.17. Joh. 10.4, 5
• * 1.191

  Psa. 25.14
• * 1.192

  Jer. 31.33, 34. Isa 54.13. Joh. 15.15. Hos. 6.3.
• a 1.193

  Etiam illi Episcopi qui marty∣res fuerunt, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 passi sunt. Whit. cont 4.
• b 1.194

  Sancti quidem fue∣runt sed ta∣men homi nei, affectus suos habu∣erunt.
• c 1.195

  At qui isti in errores multos in∣ciderunt
• d 1.196

  Qui verò pertinaci∣ter eorum sententias desenderiit haeretici habiti sunt, & Tertul∣lianistae, & Origenistae appellati. Reynold. cens. Apoc. praelect. 4. Jude v 16.
• * 1.197

  Ro. 16 1••. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.198

  Cons Park. Polit. Eccl. l. 2. c. 20. &c.
• * 1.199

  1 Cor. 1.20.
• * 1.200

  1 Cor 6.7, 8.
• * 1.201

  Col. 1.19.
• * 1.202

  Col. 2.3.
• * 1.203

  Joh. 7.15.
• * 1.204

  Isa. 61.1.
• * 1.205

  Isa. 42.1, 2, 3.
• * 1.206

  Isa. 50.4.
• * 1.207

  Tutum est peccare au∣thoribus istis. Sic &,
• * 1.208

  Errare cum docto∣ribus istis.
• * 1.209

  Eph. 5.20.
• * 1.210

  Rev. 2.24.
• * 1.211

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.212

  1 Cor. 14.16.
• * 1.213

  Act. 2. beg.
• * 1.214

  Act. 7 22.
• * 1.215

  Act. 7.13.
• * 1.216

  Eph. 3.19.
• * 1.217

  Eph. 5.20.
• * 1.218

  2 Tim. 3.14, 15.
• * 1.219

  Rom. 15.4
• * 1.220

  Eph. 3.2, 3, 4, 5.
• * 1.221

  2 Pet. 1. ult.
• * 1.222

  1 Cor. 1.23, 24.
• * 1.223

  1 Cor. 2.14
• * 1.224

  Quanto ingenio O∣rigines & Tertullia∣n••s, quanta doctrina, quam sin∣gulari elo∣quentia su∣erint, om∣nes intelli∣gunt, adeo ut alter Graecorum, alter La∣tinorum Princeps est habitus; a••qui isti in errores multos in∣ciderunt; qui vero pertinaci∣ter eorum sententias defen••erūt, haeretici habiti su•• & Ter•••• ••••anistae & Origenistae appellati Censur A∣poc. prae∣••ect. 4.
• * 1.225

  2 Pet. 3.16.
• * 1.226

  P••••ker de pol••t eccl•••• 2. c 18 p 244.
• * 1.227

  2 Cor. 7.
• * 1.228

  1 Thess. 5.21. 1 Joh. 1.4.
• * 1.229

  Mos toti∣us orbis & omniū tera∣porum ec∣clesiarum, potior esse debet eo, qui est exigui populi, & parvi tem∣poris. Sarar. Cons. Park. de polit ec∣cles. l. 2 c. 35 p. 297. 298. etiam l 2 c 6, 7.
• a 1.230

  Absurdū est Deum velle inspi∣rare unum potius quā multos. Sut••l.
• b 1.231

  In rebus fidem con∣cernētibus judicium unius pri∣vate homi∣nis praefe∣renaum est Papae & toti Conci∣lio, si ille moveatur meltoribus rationibus & autho∣ritatibus N & V. Testam. D. White citing Pa∣normitan. against the Papists.
• * 1.232

  1 Joh. 5.19.
• * 1.233

  Vid. The most grave and mo∣dest con∣fu••a••ion, pu••l••shed by M••st. Rathbone, p. 10.
• * 1.234

  2 Chro 29. beg. com∣pared with the 2 Chro. 30.6, 7.
• * 1.235

  Cons. Park. l. 2 c. 11. de authori∣tate Patrū.
• * 1.236

  Vn•••• Puphnuti∣us to••um Concilium Nica••••um direxit. Niceph. l. 8 c. 19. Eli••s nu••s erat, sed to∣tus mundus non erat dignus qui rependere∣tur ipsi. Chr.
• a 1.237

  Nos nu∣mero sen ••enitam nō metimur. Ver••tas nu∣mero non astimatur, vel unu•• qui verita∣tem habet, sufficienter munitur adversus totum mun∣dum. Mat. D. White de eccl. l. 30 p. 127. Whit. cont. 2. q. 5. c. 5.
• a 1.238

  Si justus es, noli nu∣merare, sed appende; stateram afferaequā, non dolesā. Aug. in Ps. 39.
• b 1.239

  Veritas ne{que} à nul∣tis, ne{que} à paucis pen∣det. Park. l. 2. p. 253.
• * 1.240

  In thea∣tris multi∣tudo quae∣ratur. Multitudo nota eccle∣siae, ac pro∣indè veri∣tatis nō est, quia eccle∣sia saepe in paucis con∣fistit: dein∣de, quia multitudo malorum & impio∣rum major est: post re∣••••ò, fa••sa Religio majora oc∣cupavit spatia quā vera Chry. ad pop. Antioch. ••om. 26.
• * 1.241

  Quae nam precor uti∣litas est, multū esse foenum, quā paucos la∣pides prae∣ciosos, non in numeri multitudi∣ne, sed in virtutis probitate multitude consistit.
• a 1.242

  Non in quantitate molis, sed in qualitate virtutis. Non sal∣vat Chri∣stianum, quod ponti∣fex dicit praeceptum suum esse justum; sed o••o. tet il∣lud exami∣nare, at{que} se iuxta regulā superius datā dirigere. Ger. Laicus teme∣rè doctoribus ecclesia cre∣dere non de∣beat, sed coriā doctrinas ex∣aminare, prae∣sertiu•• cum populi aures sacerdotum cordibus sape sanctiores sim. Hieron•• Epist.
• * 1.243

  Christus culpavit non affe∣ctum, sed consilium.
• * 1.244

  Cons. Park. de polit ec∣cles. l. 2. c. 20. p. 256.
• * 1.245

  Fides non est impo∣nenda, sed suadenda: contra hae∣reticos ni∣hil vi a∣gendum.
• * 1.246

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.247

  Consul. Morton. Apol. Cath. p. 2. l. 5. c. 9 Rom. 11.4
• * 1.248

  Non deb••∣mus atten∣dere quia alij ante nos, sed quid Chri∣stus ante omnes dix∣it.
• * 1.249

  Isa. 40.8. 1 Pet. 1.25▪ Mat 5.18.
• * 1.250

  Fides non eligit ob∣jectum.
• * 1.251

  Ʋniversa∣lis & per∣petui juris.
• * 1.252

  Morton. Apol. Cat. p 2. l. 5. c 9
• * 1.253

  Nihil serè in Scriptu∣ris obscurū est, quod nō alibi pla∣nissimè di∣ctum repe∣riatur. Au. Scriptura eam studi∣osè per∣scrutanti∣bus, est sui interpres. Mort. Ap. Cath. p. 2. l. 5. c. 9, 10, &c.
• * 1.254

  Whit. cont 1. q 5. c 9. p. 361. 〈◊〉〈◊〉 medijs inveniendi Scripturae sensum.
• * 1.255

  Joh. 17.9.
• * 1.256

  Eph. 4.13.
• * 1.257

  Eph. 4.21.
• * 1.258

  Sueton. in Tito.
• * 1.259

  Joseph. l. 7 bel. Iud. cap. 17.
• * 1.260

  Natura vexata prodit si ipsam.
• * 1.261

  Claritas in intellectu parit arde∣rem in af∣fectu.
• * 1.262

  Fulget cherub in∣telligentia luce, ardet Seraph charitatis igne. Pic. Mirand. de dig. hom.
• * 1.263

  Ignoti nul∣la cupid••; Invisa pos. summa a∣mare, in∣cognita ne quaquam.
• * 1.264

  Non opus est virilis intelligen∣tiae, sed puerilit in∣scitiae.
• a 1.265

  Qualita∣tem docen∣tium, non doctrinae.
• b 1.266

  Non per∣sonis fides probanda est, sed po∣tius ex fi∣de persona.
• * 1.267

  Quamvis evangeliū sitiunt, ve∣nenum hauriant. Consul. Morton. Apol. Cath. p. 2. l. 5. cap. 12. p. 421. Hoc lantū scio, quod nihil scio. Consul. Mort. A∣pol. Cath. p. 2. l. 5. cap. 12. Estote probait numularij, siquis num∣••aus fit ad∣ulterus, & figurā Caesaris non habe∣at, nec sig∣natus fit moneta publica, reprobetur Morton.
• * 1.268

  Caeterae cupiditates ingenti cu∣piditati subservi∣ent.
• * 1.269

  Joh. 5.44.
• * 1.270

  Amicus Plato, a∣micus So∣crates, ma∣gis amica veritas.
• * 1.271

  A me ipso me libera, Domine.
• * 1.272

  Caut. 4.
• * 1.273

  Direct. 1
• * 1.274

  Optimus lector est, qui dictorū intelligen∣tiam expe∣ctat, ex di∣ctis potius quam impo∣nat, & re∣tulerit ma∣gis quam attulerit. Hillar. Non enim sensum, quē extrinsecus attuleris alienum & extraneum debetis, sed ex Scriptu∣ris sens••m capere ve∣ritatis. Morton. Apol Cath. p. •• l. 5. c. 9. de Scr. jud.
• * 1.275

  Nunquam Pauli sen∣sum ingre∣dieris, nisi Pauli spi∣ritum im∣biberl••. Bernard.
• * 1.276

  Scriptura seipsam nō interpreta¦tur, quia varios en∣s•••• praebet. Bellarm
• * 1.277

  Morton. Apo. Cath. p. ••. l. 5. c. 9 Consul. Whitak. de mediis in∣veniendi, verū Scri∣pturae sen∣sum. Con∣tro 1 q. 5. c. 9. p. 361.
• * 1.278

  1. Regula fidei est quam Pa∣pa probat. 2. Praxis ecclesiae est quam Pa∣pa servat. 3. Patrum interpreta∣tio est quā Papa ••e∣quitur. 4 Concilio∣••um defini∣tio est quā Papa con∣firmat. Whitak. cont. 1 q 5. c 12. pag. 365. Consul. Whitak. cont. 1. q. 5. c. 9. p. 361. Theologus quidam dixit se o∣rando ma∣gis quam studendo ac legendo in cognitione Scriptura∣ru a profe∣cisse: Orationi lectio, & lectioni succedat oratio. Jerom. In versio∣num rivu∣lis non est haerendum, sed ipsi Scriptura∣rum fontes adeundi sunt. Whit. Pax in ter∣ra homini∣bus bo••ae voluntatis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 nunquam significat liberum hominis ar∣bitrium, sed gratuitam Dei erga homines be∣nevolen∣tiā Whit. Consul. Whitak. loc. cit.
• * 1.279

  Miserabilis servitus est animae sig∣na pro re∣bus accipe∣re. Aug.
• * 1.280

  Ille qui cor habet leget supe∣riora, & inferiora, & inveni∣et sensum. Aug. Ad cruen∣dam Scri∣pturarum interpreta∣tionem, dog na ta∣tissimè pa∣tens hoc e∣rit, loca clariota consulere, & antece∣dentia, & consequen∣tia perpen∣dere, Greg. Tales ho∣mines qui suis meri∣tis confi∣dunt, meri∣tò ad le∣gem amā∣dantur, ut sic, quan∣tum à per∣fecta ju∣stitia ab∣sunt, in el∣ligant. Morton. Apol. Cathol. p. 2. l. 5 c. •• Nihil ferè in Scrip u∣ris obscu∣rum est, quod non alibi pla∣nissimè di∣ctum repe∣riatur. Aug. Non modo similes lo∣ci cum si∣milibus, sed dissimi∣les etiam cun dissi∣milibas conferen∣d••. Ista verba figurat••e intellegen∣da atque interpre∣tanda, qua alioqui s••elus & flagitium praecipe∣rent. Aug. l 3. de do Christ c. 16. Omnes no∣strae expo∣sitiones debent A∣nalogiae fi∣dei conve∣nire, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ista ana∣logia nihil aliud est, quam con∣stans & perpetua sententia Scripturae, in apertis & mini∣me obscu∣ris locis Scripturae.
• * 1.281

  Consul. Whitak. Cont. 1. q. 5 c. 9.
• * 1.282

  Sed vidē∣dum inte∣rim ne ni∣mium illis tribua∣mus, néve putemus illorum in∣terpretati∣ones reci∣piendas esse, quia sunt ab il∣lis profe∣ctae. Whitak. ibid. Esek. 43.10.11.
• * 1.283

  Rom. 12.2.
• * 1.284

  Hos. 6.3.
• * 1.285

  Augusti∣nus retra∣ctavit pri∣stinam sen∣tentiam fu∣am, quâ existima∣vit, contra haereticos n••hil vi a∣gen••um esse. Aug. retract l 2. cap. 2.5. & Epist. 48, 50.
• * 1.286

  Gregor. de V••lent. in ^m, ••ae, disp. 1. q. 11. punct. 3. Azor. in∣stit moral. Tom. 1. l. 8. c. 14.
• * 1.287

  2 Cor. 10.6.
• * 1.288

  2 Cor. 10.3, 4, 5.
• * 1.289

  2 Cor. 13.10. and Chap. 10.8.
• * 1.290

  Zanch. de discip. Ec∣cles.
• * 1.291

  Discplina ec••lesiasti∣ca nihil statuit in hominum bona jura, dignitates, fortunas, sed poena quae clavi∣um potesta∣te infligi∣tur spiritu∣ali•• est, & que homi∣nem inter∣num, & sp rituale ejus statū concernit. Apol. Ius. magist. circa sacra c Exam. 4. pag. 109. Mat. 18.1••
• * 1.292

  Lev 19.17.
• * 1.293

  1 Tim. 1.2, 3.
• * 1.294

  1 Tim. 4.11.
• * 1.295

  2 Tim. 4.2, 3, 4, 5.
• * 1.296

  2 Tim. 2.24, 25.
• * 1.297

  1 Tim. 4.1, 2, 6, 11. 1 Thess. 5.14.
• * 1.298

  Jud. 13. ••it. 1.9, 10, 11.
• a 1.299

  Mat. 18.17.
• b 1.300

  Cent l. 2. c. 4. p. 391. Euseb. l. 3. c. 22 l. 5. c. 16. l. 3 c. 19. Zip. l 3 c. 7. Whitak. cont. 4. q. 1. c. 1. p 519. Perk. ex∣pos. in Rev. ••.20. & 3.7.
• * 1.301

  P r•• pol ••. eccl. l. 3. c. 20 p. 301, 30••, &c.
• * 1.302

  M••t. 18.17
• * 1.303

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pro∣priè signi∣ficat inju∣stiā, inju∣riâ affi••e∣re aliquem, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propriè er∣rare, aber∣rare, pecca∣re, raro aut nunquam pro injuria afficere.
• * 1.304

  Psal. 82.1
• * 1.305

  Qui ••orri∣g••nol••nt, tanquam putres cor∣poris par∣tes, ferro excommu∣nicationis sunt ab∣scindi. Pro∣sper.
• * 1.306

  Debuit i∣ta{que} non modo judi c••od recti∣o••is populū sibi com∣missu••n in orthodoxa doctrina c∣ru••ire, se•• judicio co∣ercion••s haereticos comerime∣re. Daven.
• * 1.307

  2. Means to suppres errour. viz. Syno∣dicall.
• * 1.308

  Amos. Me∣dul. l. 1. c. 39. ib. 17.
• * 1.309

  Collectio singulorum fidelium in unum con∣gregationē & g••nera∣l•• nomine e••clesia di∣citur.
• * 1.310

  Ecclesia o••ta, est ••oll••ctio & co••bi∣natio Ecclesiarū prima••um plurium in unum coetū & appel∣latur Syno∣dus.
• * 1.311

  Relique ecclesiae hanc non secus ac matrem co∣lebant. Calv in Act. 15.2.
• * 1.312

  Chamier. Tom. 2 l. 1•• c. 10. Sect. 5.6, 7, 8. Ob Christi gloriam & honorem convenire.
• a 1.313

  Nomen Christi p••∣cem & charitatem interpreta¦tur. H••lar.
• b 1.314

  Propter me, est meâ cau••a quia res facit ad honorem meum Lu∣c••s Bru••ēs.
• c 1.315

  N••h••l aliud est in Christi nomine congregari, quam una fide, uno redemptore, uno{que} consensu, quae al••aeternam vitam pertinent mutuo conferre
• d 1.316

  Ita congregari ut sol••s Christus praefi∣deat, ut nullu•• collegam habeat, sed omnes subjectos. Cal••••.
• * 1.317

  Quomo∣do possunt duo aut tres in no∣mine Chri∣sti colligi, quos con∣stat à Chri∣sto, & ab ejus Evan∣gelio sepa∣rari? Cypr. In Christo nomine non congregan∣tur, qui ab∣jecto Dei mandato, pro arbi∣trio quid∣vis statu∣unt. Calv.
• * 1.318

  Rutherf. Due right. p. 40••.
• * 1.319

  Ames. Bel. enerv. de concil. l. c. 2.
• * 1.320

  Beza.
• * 1.321

  Apostoli haec decre∣ta ex Scri∣pturis sanxerunt. Whitak. Do ••ec abso▪ scan∣dalo peni∣ti•••• 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.
• * 1.322

  Possunt alia legitima concilia similiter asserere, decreta sua esse decreta spiritus sancti, si huic co••cilio sim••••••a suerunt, & si eandem regulam servaveri••t, quam in hoc concilio servarunt, & secuti sunt Apostoli. Whitak. ibid. Si nihil nisi ex Scriptu∣ris statuerunt, &c.
• * 1.323

  Fulk de••er or ec••l. go. p. 11••, 116 117, 118, &c.
• * 1.324

  Ru••herf. due Right. p. 306, 307
• * 1.325

  M. Cotton, p. 23.
• * 1.326

  Reynolds conf with Hart. c 6. d 2 p. 206.
• * 1.327

  Whit. cont. 3 q. 5 p. ••1••.
• * 1.328

  Euseb. eccl. H••st. l. 6. c. 42 l. 5. c. ••4. l. 7. c. 26, 281 M••g Cent. 3. l. 7. Col. 161. Cent 3. c. 9. de Syn Col. 192, 193. Park. 3.9. 330. Nullum n c melius, nec certius remedium. Cal••.
• * 1.329

  Concilia non sunt simplici∣t••••, & ab∣solate ne∣cessaria, tamen mul∣tum conse∣runt, & valde uti∣lia sunt. Wa••tak. de Concil. q. 1 p. 22. E••seb l. 1. c. 4••.
• * 1.330

  Ego, si ve∣ra scribere oportet, ita animo affe∣ctus sum, ut omnia op••scoporū concilia ••u∣giam, quo∣niam nulli us Concilij finem loetū fou••tum{que} vidi. Epist. 42. ad pro cap B••z. tract. Theo••. vo••. 2. p. 211, 212.
• * 1.331

  Concili••r••i in ecclesia saluberri∣ma autho¦ritas Aug. epist. 118. Whitak. de Concil. 〈◊〉〈◊〉 1. c 3. p. 13, 14, 15.
• * 1.332

  Ursin. ad∣mon. de lib. concord c. 12. op. tom. 2. col. 686.
• * 1.333

  Chamier. Tom. 3. l. 15. c. 8. s ct. 5. 6, 7, 8, 9.
• * 1.334

  Bez. de ec∣clesia c. 5. p. 125. D••ven. de judic. & nor c. 27. Whit. cont. 3. q. 6. p. 612, &c. Etiam con. 4 q. 7. p. 884.
• * 1.335

  Cōs Whit. contr. 3. c. 2 q. 6. & Daven. de jud. & nor. fid. c. 22, 24 p 133, 142. Ruthers. 3••4, 335. Due Right of Presb, par. ••.
• * 1.336

  Adverte, nè intelli∣gas haec ne¦cessaria u∣na & endē ratione re∣cessitatis, nam ra••io necessario vitandi fornicat••o∣n••m divini juris est, ra••io a••••ē abstinendi ab esu san¦guinū, &c. Est ut ••mo¦rem geratis ijs quibus vivitis ••u∣daeis. Cajet
• * 1.337

  Chamie, tom. 2. l 15 c. 8. sect. 5, 6, 7, 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut Chrysost. vid Cham. tom. 3 l 15. c. 10 sect. 4
• * 1.338

  Ex ege ••ec dicunt, & ve••era retinere, longe aliu•• est, quam nova insti∣tuere. Cham ibid
• * 1.339

  Non tolli∣tur serve∣tus quam∣vis ••u••e∣tur Domi∣nis. Cham.
• * 1.340

  1 Cor. 8.7.8. & 10.25 28, 29.
• * 1.341

  Patres in concilio 〈◊〉〈◊〉 sol••mmod•• inquisiteres sed jud••ces. Deus judi∣cal, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Synodus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, u••usquis{que} 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Da••. de jud. & norm fid.
• * 1.342

  Euseb eccl. hist l. 6. c. 42.
• * 1.343

  Concilium Nic enum primu••••, quod suit omnium no∣bilissi ••um & ••eleber ••••mum, ta∣men erra∣vit. Whit. ••o••t. 2 c 2. q 6 p 6, 8, 620.
• * 1.344

  Tantum valet ••e∣cretum Con••tl••j, quantum va••et ejus ratio. Am••s.
• * 1.345

  Tom. 1. epi••t. ad u∣b••••j, ortho∣doxos. Act. 1. ult.
• * 1.346

  Ch••mier. tom. 1. l. 15 c. 10 §. 35.
• * 1.347

  Dog nata imp••a & ab haereti∣ci•• pr•• ecta argu••re & a••••••hema∣tizare o∣p••r••et ••o∣minib••s au∣tem parcen∣dum, & ••ro salute ip••o∣rum oran∣dum. Serm. de anathē. tō. 5. p ••90 Rutherf. Due r••ght of Presb. p. 36••. & 370.
• * 1.348

  Qu••a•• a∣ctus impe∣ratos poti∣u•• qu••m a∣ctu•• ••licito••
• * 1.349

  Rut••••rf. Due ri••ht of P••esb. p. 41••.
• * 1.350

  The third branch of power in a Synod.
• * 1.351

  See Cotton Keyes.
• * 1.352

  Lev 19.18
• * 1.353

  Col. 3.15. 1 Thess. 5.14. Heb. 3.13. Heb. 10 24.
• * 1.354

  Act. 15.••4
• * 1.355

  ver. 2.
• * 1.356

  ver. 6.
• * 1.357

  Theod. l. 1. c 3. Chamier. l 14 c ••. sect. 8, 9.
• * 1.358

  Par in pa∣rem non ha∣bet potesta∣tem.
• * 1.359

  Ames. cas. consc. l. 4, c 29 q. 11. th 26. Rutherf.
• * 1.360

  Manuscr. quoted by Rutherf. Due right of Pre••b. p. 365.
• * 1.361

  Non sequit•••• spiritus san∣ctus huic Concilio ad∣suit, ergo & a••iis adest. VVhitak.
• a 1.362

  Chamier Tom. 3. l, 15. c. 10. sect: 3. Illis aderat extraordinem spiritus san∣ctus, adeo ut quae illi pro∣po••erent ad•••• simplicitèr manarent, at reliquis pa∣storibus adsi∣stentia spiri∣tus nulla ex∣tra ordinem.
• b 1.363

  VVhitak. de authoritate, Sac. Scrip. l. 1. p. 78 etiam controv. 3. q. 6 c. 2. p 610. Certum est hoc fuisse singulare con∣cilium & sin∣gularibus pri∣vilegiis dona∣tum, &c.
• c 1.364

  Omnes defi∣n••tiones ecr•••• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. & Scripturis pares fuere. Ibid p. 115.
• * 1.365

  Gal. 1.16, 17. Gal. 2.6.
• * 1.366

  Act. 21.18, 25.
• * 1.367

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Act. 15.7.
• * 1.368

  Possunt a∣lia legiti∣ma concilia similiter as∣serere de∣creta sua esse de∣cre••a spiri∣tus fancti, si huic conci∣lio similia fuerint, & si eandem regulam servave∣rint, quam in hoc con∣cilio serva∣verint & secuti sunt Apostoti. Wh••t cont. 3. q. ••. c. 2. p. 610. a
• * 1.369

  Cotton. Keyes, p. 48, 49.
• * 1.370

  Park polit. eccl l. 3. p. 335.
• * 1.371

  1 Cor. 10.32.
• * 1.372

  Pagets power of Classes & Synods, p. 109. in an∣sw•••• to D. Ames.
• * 1.373

  Ames. Cas. consc. l. 4. c. 29.
• * 1.374

  Ames. cas. consc l 4. c. 29 q 11. thes 26.
• * 1.375

  Pet. Molin. vat. c. 11. p. 10••. De potesta∣te Aposto∣lorum in corpora.
• * 1.376

  Cum spi∣rit•••• mani∣festè hic significat animam, necesse e••t per ••a••nem spiritui o••∣positam cor∣pu•• intell••∣g•• Mol. p. 10••.
• * 1.377

  Burrough. Heart di∣vision, p. 44.
• * 1.378

  ••. H••••rt divisions, p. 43.
• * 1.379

  Ibid.
• * 1.380

  Cotton Keys, p. 48
• * 1.381

  Ecclesia errans vel li••igans, nō ligat.
• * 1.382

  Cotton. K ys. p. 53.
• * 1.383

  H••art di∣visions. p. 43.
• * 1.384

  Ibid.
• * 1.385

  Cotton, Keys, p. 25
• * 1.386

  Bur. Heart divisions, p. 4.
• * 1.387

  Nō tantū sermo meus quantum mandatum tuum Naz.
• * 1.388

  The secōd means to s••ppresse errour.
• * 1.389

  Iniquā ex∣eractu do mi••ationē, si ideo r••∣g••vis licere qu a vultis. non quia ••••buit non licere. Tertul. A pol a••vers. Gent.
• * 1.390

  Vid. Pare••̄. in Rom. 13 praecog. 3. & propos. 6. Justinia∣nus im••era∣tor agnovit Catholicam fidem nul∣lam inno∣vationem posse reci∣pere ex au∣thoritate principu••s, sed solun∣modò con∣firmatiorē & virdi∣cationem. Po estates suo loco hu∣manas sus∣cipin••us, donec con∣tid Deum suas erigāt voluntates. Synac.
• * 1.391

  Nihil est tam vo••un tarium quā religio, in qua s•• ani∣mu•• sacrifi¦can••es e∣versus, jam sublata, jā nulla est. Lactant. Instit. l. 5. c. 19. Procop in ••eca histo.
• * 1.392

  Salcobrid∣gensis, p. 121.
• * 1.393

  Vedel. de Episcop. Constant. q. 2.
• * 1.394

  Pareus in Rom. 13. prop. 3.
• * 1.395

  Par. in Ro. 13. dub. 5. in append. adsol. arg. resp. 1.
• * 1.396

  Calvin in Amos. c. 7. v. 13.
• * 1.397

  Eph. 1.21.
• * 1.398

  Quid est imperatori cum eccle∣sia? Impe∣rator in di∣v••nis nullū j•••• habet. Optat. l. 3, cont P••r∣men. par. 1367.
• * 1.399

  Sed ita di∣stinguun∣tur, ut in modo pro∣cura••••i, rex politicè sua partes oget, & sa∣cerdos ec∣clesiasticè suas Ame. de consc. l. c. 25 thes. S. Ames. Me∣dul. Theol. l 2. c. 17. thes. 48, 49.
• * 1.400

  Leg Ames. Med. Theol. l 2. c. 17. thes 48.
• * 1.401

  See Suarez de triplici virture. Tract. 1. disput. 23. Sect. ••.
• * 1.402

  Tacit in Tiberio.
• * 1.403

  Iuris juran∣di contem∣pta religio satis Deum ultorem ha∣bet.
• * 1.404

  Quis men∣te sobrius dicat regi∣bus, non ad vos perti∣net, quis in regno ve∣stro velit esse rel••gi∣osus vel sa∣crilegut•• Au. de cor∣rect. donat. c. 13.
• * 1.405

  Serviant Reges ter∣rae Christ•• etia•• lege•• ferendo pro Christo. Aug. Par. Rom. 13. prop 4. Cod. l. 1. Tit. ••.7. Socrat l. 5. c. 7.
• * 1.406

  Lactant instit. l. 5. c. 10.
• * 1.407

  Ʋs{que} ad Constan∣tini tempo∣ra Impera∣torum judi∣ciaria au∣thoritas religionem ethnicam mandavit, haec tamen conculcata ind••es suit, nostra au∣tem fides caput ex∣eruit. Grae. am Philosoph••∣a•• si qui∣vis Magi∣stratus prohibue∣rit, ea sta∣tim perit, doctrinam Christianā oppugnant reges, & tamen cres∣cit Clera. Alex. Strom.
• * 1.408

  Reget cu•• in errore sunt pro i∣p••o leges contra ve∣ritatem fa∣ciunt, cum in veritate sunt, cōtra errorem pro ipsa veri∣ta e decer∣nunt. Aug. cent. Cresc. l. 3. c. 51. Cum catho∣lici sum reges, benè utuntur hac pote∣stāte, cum haeretici, abutuntur câdem.
• * 1.409

  S•• e ictum imperato••is sit, ut pro∣pter verae fide pro∣fess••o em¦persecutio∣nem subca∣mus, parati s u••nus om ne••in mar¦tyr••um, non in ob••e ••ui∣um. Atha in epist. ad solitar. vi∣tā agentes. 1. Princi∣p••s de••et ••ogere sub∣ditos ad il∣lam religi∣onem quam ipsi in con∣screntiis sais ••ud ca••t esse verā •••• Subdeti non debent profiter•• re••gi••nem à ••rincipe inperatam, n••si & ipsi simul judi cave••int illam esse sanam & ••••tho••oxā.
• * 1.410

  Quando re ges pro er∣••ore contra veritatem constitu••nt ma••as le∣ges, proban∣tur benè ••relentes, & coro••ā∣tur perse∣ver••ntes. Aug. de correct. Don. ••. c. 13.
• * 1.411

  Par in Ro. 13. prop. 3.
• * 1.412

  Fefellerunt A••i••ni•• ig∣norantem regem, ac persua se∣rūt, ut fal∣sam creden∣di formulā e••clesijs impo••eret. H••lar. de Synod ad∣vers Ar à.
• * 1.413

  D. Reyn. praelect 4. in l. Apoc. p 53. Col. 1
• * 1.414

  Calv refu. error M ch. Servet p. 694. inter opusc.
• * 1.415

  Frate••nam inter eccle∣sias evan∣g licas cō∣mu••••o••e n non esse re∣scindendā ob diversas de questio∣oni••us con∣troversis opiniones, &c. Davē. ad frater. communio∣nem inter eccl. evan. ••estaur. adbort. Z••n••h. in quart prae∣cept. Fox Acts and Mon.
• * 1.416

  Sal mas. de primatu. par 1 p. 291, 292, &c.
• * 1.417

  Pet. Mat. in loc.
• * 1.418

  Servire ••e bet judiciū, non domi∣nari chari∣tati, &c. Luth. ep. ad Theol. Norimber.
• * 1.419

  Bucer in epist. ad Luther.
• * 1.420

  Epiphan. ••er. 42. & 70. Non Petri∣anos, non Paulianos, sed Christi∣anos nos o∣portet vo∣cari.
• * 1.421

  Nullum criminis nomen nisi nominis crimen. Tertul.
• * 1.422

  Nostrum est, nō quid per se ex quovis se∣qua••ur dog∣mate, sed quid in illo∣rum sequa∣tur consci∣entia spe∣ctare qui tenent il∣lud dogma, &c. Davē. adhort. ad frat con inter e••an e••cl p 12.
• * 1.423

  Quis non vita sua redimat submotum istuc infi∣nitum dis∣fidij scan∣dalum.
• * 1.424

  Noluit hāc laudem ad versae par∣ti concede∣re, quod pa∣cis, & con∣cordiae stu∣d o••••ores, quam ipse essent. Daven. p. 4
• * 1.425

  See Paget power of Class. and Synods, p. 239.
• * 1.426

  Videl de e∣pisc Const. praefat.
• * 1.427

  Epist. of Casaub. to Car. Perrō.
• * 1.428

  Daven. ad frat. com. adhort p. 3, 4.
• * 1.429

  Europae speculum p. 173.