Irenicum to the Lover of Truth and Peace, Chapter 11
CHAP. XI.
The fifth dividing Principle.The 5. dividing Principle. That every man is bound to profeſſe and practice alwayes what he apprehends to be truth.
THis hath the greater ſtrength, becauſe it comes under a ſhew of exact godlineſſe: I do not mean an hypocriticall ſhew, but an appearance to mens conſciences.
It is very dividing: For, firſt, if while many things lye in mens owne thoughts, they cauſe much ſtrife within themſelves; their reaſonings are very divers: Though they have all the ſome tincture from the ſame affections, and are ſwayed by the ſame ends then when theſe things come abroad, before others, who have not the ſame reaſonings, nor the ſame affections, to give them ſuch a tincture, but reaſonings and affections running quite another way, nor the ſame ends to ſway them, but quite different to poyſe them a croſs way, there muſt needs be much ſtrife, ſuch diviſions as will be hard to reconcile. If men ſometimes can hardly prevail with their own thoughts to agree, notwithſtanding the ſway of their own affections and ends; how are they like to agree with others, whoſe affections and ends are ſo various from theirs.
Secondly, if men doe preſently profeſſe and practice what they conceive to be right, they muſt neceſſarily profeſſe and recant, recant and profeſſe; for in many things, what they apprehend to be true at one time, they ſuſpect, yea ſee cauſe to deny at another; and what confuſion & diſorder would there be in matters of Religion, if continually by ſome or other there ſhould be profeſſion of things as true and good, and calling the ſame things preſently into queſtion, yea within a while denying and renouncing them? And if not ſo, then
3. If a man hath once made profeſſion of what he conceives to be a truth, differing from others, if it proves to be a miſapprehenſion, there lies a great temptation upon him to ſtand out in it, to ſtrive to make it out to the utmoſt; for nothing is more contrary to a mans nature, then to acknowledg himſelf to be miſtaken in his underſtanding, and to lye down in the ſhame of raſhneſſe and inconſiderateneſſe in his actions; therefore whatſoever mens own thoughts be within, in their own ſpirits, they had need take heed what they doe, when they come to make open profeſſion, and practice what they apprehend, and engage themſelves thereby to maintaine; there are not many who attaine to Auguſtines ſelf denyall, to publiſh retractations to all the world. Now if a man through the ſtrength of this temptation, ſhall ſtill retaine what he hath made profeſſion of, and others ſhall ſee his weakeneſſe, joyned with wilfulneſſe; they muſt oppoſe him in it, and ſo contention and diviſion is like to riſe higher and higher. In regard therefore of the great uſefulneſſe of this point, and the difficulty of the right underſtanding it, I ſhall endeavour to ſpeak to it under theſe three Heads.
Firſt, to ſhew wherein Profeſſion is neceſſary.
Secondly, wherein men may keep in, what they think they underſtand to be truth, ſo as not to profeſſe or practiſe it.
Thirdly, I ſhall propound ſome rules of Direction, to ſhew in what manner a man ſhould make profeſſion of what he conceives to be truth, though it be different from his Brethren.
For the firſt. Certainly profeſſion in ſome things is very neceſſary.
Rom. 10. 10. With the heart man believeth unto righteouſneſſe, and with the mouth confeſſion is made unto ſalvation. Confeſſion is here joyned to believing, as neceſſary to ſalvation. This I conceive to be the meaning of thoſe places which hold forth the neceſſity of Baptiſme, He that believes and is baptized,Salvi eſſe non poſſumus niſi ad ſalutem proximorum, etiam ore profiteamur fidem. Aug de temp. 181. ſhall be ſaved. Auguſtine in one of his Sermons De Tempore, ſayes, Wee cannot be ſaved, except wee profeſſe our faith outwardly for the ſalvation of others. And Chriſt, Mar. 8. 38. ſayes, Whoſoever ſhall be aſhamed of him and of his words, in this adulterous and ſinfull generation, of him ſhall the Sonne of Man be aſhamed, when he comes in the glory of his Father with his holy Angels. And it is obſervable, Ad Aras Jovis aut Veneris adorare, ac ſub Antichriſto fidem occultare. Zuingl ep 3.that they follow upon thoſe words, What ſhall it profit a man if he ſhall gaine the whole world, and looſe his owne ſoule? or what ſhall a man give in exchange for his ſoule? As if Chriſt ſhould ſay, If you would not loſe your ſoules eternally, look to this, make profeſſion of the truth, as you are called to it; Non perfecte credunt, qui quod cre…nt nolunt loqui. Aug. in Pſalm 115.though you live in a wicked and an adulterous generation, yet be not aſhamed of me before them; for if you be, your ſouls may goe for it eternally.
Zuinglius in his third Epiſtle, ſays, We may as well with a Diocleſian worſhip before the Altar of Jupiter and Venus, as conceale our faith under the power of Antichriſt.
Now though profeſſion be neceſſary,Quando in particulari tanta ſit utilitas vel neceſſitas proximi, ut prae…iſam obligationem inducat, arbitrio prudentis judi…a… dum eſt, nam regula omnino certa aſſignari non poteſt. yet in what caſes we are bound to profeſſe, and in what not, is no eaſie matter to determine.
Zuarez, a man of great judgement, yet falling upon this Queſtion, When a man is bound to make profeſſion of the Truth, ſayes, We cannot give rules in particular, when there is a neceſſity of profeſſion, in regard of the good of our neighbour, but it muſt bee determined by the judgment of Prudence.
But though the determination be very difficult, yet we may aſſert theſe five caſes to bind us to profeſſion.Suar. de. F…d. Diſp. 1…. ſect. 2.
Firſt, when the truths are neceſſary to ſalvation,In what caſes we are bound to make profeſſion. and my forbearance in them may endanger the ſalvation of any, the ſalvation of the ſoul of the pooreſt beggar, is to be preferred before the glory, pomp, outward peace and comforts of all the Kingdoms on the earth; therefore much before my private contentments: In extream danger of life there is no time to reaſon what in prudence is fit to be done, but ſave the mans life if you can, and reaſon the caſe afterward.
Secondly, when not profeſſion ſhall be interpreted to be a denyall, though in caſe of a leſſer truth; I muſt not deny the truth, the leaſt truth interpretative, I muſt rather be willing to ſuffer, then the truth ſhould ſuffer by me ſo farre: This was Daniel's caſe, when he would not ceaſe his praying three times a day, neither would he ſhut his windows, though it endangered his life. A carnall heart would ſay, why might not Daniel have been wiſer? he might have forborn a while, at leaſt he might have ſhut his windows. No, Daniel was willing to venture his life in the cauſe, rather then he would ſo much as by way of interpretation, deny that honour that he knew was due to God,
Thirdly, when others ſhall be ſcandaliz'd, ſo as to be weakned in their faith by my denyall; yea, ſo ſcandalized as to be in danger to ſin, becauſe they ſee me not to profeſſe; in this caſe we muſt venture very far, we ſhould take heed of offending any of the Saints, ſo as to grieve them, but when the offence comes to weaken their faith to occaſion their ſin, there we ſhould venture very far to our own outward prejudice, rather then ſo to offend them.
Fourthly, when an account of my faith is demanded, if it be not either in ſcorn to deride, or in malice to enſnare, but ſeriouſly, ſo as the giving it may be to edification, eſpecially in a way of giving a publique teſtimony to the truth, 1 Pet. 3. 15. Be ready to give an anſwer to every man that asketh you a reaſon of the hope that is in you. If to every one, much more to Mag…ſtrates.
Fifthly, ſo far as thoſe whom God hath committed to my charge for inſtruction are capable, at ſome time or other I muſt manifeſt that truth of God to them that may be for their good according as I am able.
Yet this duty of profeſſion being a duty required by an affirmative precept, though we are bound alwayes, yet not to all times, ſemper, but not ad ſemper, we muſt alwayes keep ſuch a diſpoſition of heart, as to be in a readineſs, rather to give teſtimony to any truth of God, if called to it by God, then to provide for our eaſe or any outward comfort in this world, ſo as we may be able to appeal to God in the ſincerity of our hearts, to judg of that high eſteem we have of his truth. Lord if thou ſhalt make known to me now or any other time, that thy Nature may have any glory by my profeſſion, of any truth of thine, whatſoever become of my outward peace, eaſe, or content, I am ready to do it for thy Names ſake. There is a time, ſays Hugo, when nothing is to be ſpoken, a time when ſomething, but there is no time when all things are to be ſpoken.
There are ſixe other caſes wherein you are not bound to profeſſe.Six caſes in which we are not bound to make profeſſion.
Firſt, when you ſhall be required in way of ſcorn, or to enſnare you; this were to caſt pearls before ſwine.
2ly. You are not bound to make profeſſion of a truth to thoſe who are not able to receive it, whoſe weakneſſe is ſuch, as they cannot underſtand it till they be principled with ſome other truths. I have many things to ſay, ſayes Chriſt, but yee are not able to beare them. So St. Paul, Haſt thou faith? have it to thy ſelfe; he ſpeaks in the caſe of doubtfull things, which will trouble weak ones.
3ly. When mens hearts appear ſo corrupt, that there is apparant danger of abuſe of truths, to the ſtrengthning them in th…ir luſts, there are precious truths that many Miniſters cannot ſpeak of before people without trembling hearts; and were it not that they believed they were the portion of ſome ſoules in the Congregation, they dared not mention them.
4ly. When your profeſſion of ſome truths will take off mens hearts from other that are more weighty and neceſſary. The rule of the Apoſtle, Rom. 14. 1. holds forth this; Receive not thoſe men who are weake in faith to doubtfull diſputations; this may hinder them in the great things of the Kingdome of God, Righteouſneſſe, peace, joy in the holy Ghoſt, verſ. 17. As if the Apoſtle ſhould ſay, Let them be wel eſtabliſhed in them; but theſe doubtfull diſputations will hinder them in ſuch things as theſe are.
Fiftly, when my profeſſion at this time in this thing is like to hinder a more uſeful profeſſion at another time in another thing. Prov. 29. 11. A foole uttereth all his mind, he that is wiſe keeps it in till afterward. It was the wiſdome of Paul when he was at Athens, not preſently to break out againſt their Idols, hee ſtaid his due time, and yet all the time hee kept in his uprightneſſe in the hatred of Idolatry as much as ever.
Sixtly, when our profeſſion will cauſe publick diſturbance, and that to the godly, the diſturbance of mens corruptions who will oppoſe out of malice, is not much to be regarded. When it was told Chriſt the Phariſees were offended, he cared not for it, but he made a great matter of the offence of any of his little ones. When men who love the truth as well as wee, ſhall not only be againſt what we conceive truth, but ſhall be offended, and that generally at it; if we have diſcharged our own conſciences by declaring as we are called to it what we conceive the mind of God, we ſhould ſit down quietly, and not continue in a way of publique offence and diſturbance to the Saints. The rule of the Apoſtle will come in here, Let the ſpirit of the Prophets be ſubjects to the Prophets: wee ſhould wait till God will ſome other way, or at ſome other time have that prevaile in their hearts and conſciences of his people which we conceive to be truth, and they are now ſo much offended at. There could never be peace continued in the Church, if every man muſt continually, upon all occaſions, have liberty openly to make profeſſion of what he apprehends to be a truth; never have done with it, though the Church, which is faithfull, and deſires unfeignedly to honour Chriſt and his truth, be never ſo much againſt it.
In divers of theſe caſes the conſideration of that Text, Eccl. 7. 16. is very ſutable; Be not righteous over much, neither make thy ſelfe over wiſe, why ſhouldſt thou deſtroy thy ſelfe? Amongſt other things this is included in the ſcope of the Holy Ghoſt; when you apprehend a thing to be a truth, do not think that you are bound all times, upon all occaſions, to the utmoſt, profeſs, practiſe, promote that truth, without any conſideration duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page duplicate page of others, being carried on with this apprehenſion, it is a truth, come of it what will; whatſoev… becomes of me, whatſoever trouble ſhall follow upon it, I muſt and will profeſſe it; and publiſh it again and again to the death: In this you had need look to your ſpirit, in this you may be over-juſt, and make your ſelf over-wiſe; though there may be ſome uprightneſſe in your heart, ſome love to Chriſt and his truth, yet there may be mixture of your own ſpirit alſo; you may ſtretch beyond the rule; this is to be over-righteous, to think out of a zeal to God and his truth, to goe beyond what God requires.
It is true, at no time, upon no occaſion, though thy life, and all the lives in the world lay upon it, thou muſt not deny any the leaſt truth, but there may be a time when God doth not require of thee to make profeſſion of every thing thou believeſt to be a truth.
You will ſay, This tends to looſneſs, to lukewarmneſs, to time-ſerving; men pretending and pleading diſcretion, grow looſe and remiſſe, and ſo by degrees fall off from the truth.
Verſ. 17. Let men take heed of that too; Be not over-much wicked, neither be thou fooliſh. As you muſt be carefull not to goe beyond the rule, ſo take heed you fall not off from it; ſo you may grow wicked and fooliſh, yea very wicked, over-wicked, God will meet with you there too: Wherefore verſ. 18. It is good thou ſhouldſt take hold of this, yea alſo from this withdraw not thine hand: Take both, be carefull of thy ſelf in both, but eſpecially mark the laſt clauſe of the 18. verſ. He that feareth God ſhall come forth of them all. The feare of God poſſeſſing thy heart, will help thee in theſe ſtraits; thou ſhalt by it be delivered from being enſnared by thy indiſcreet, ſinfull zeale, and it ſhall likewiſe keep thee from bringing miſery upon thy ſelfe, by falling as farre on the other hand, to looſeneſs and time-ſerving. The fear of God will ballaſt thy ſoul even, it will carry thee on in a way that ſhall be good in the eyes of the Lord, and of his Saints.
There is a natural boldnes, and a mixed zeal in many who are godly, that carries them on in thoſe ways that cauſes great diſturbance to others, and brings themſelves into great ſtraits and ſnares; and theſe men are very ready to cenſure others of neſſe and looſeneſſe, who do not as themſelves do; but this Scripture reproves them, ſhewing that it is not through fleſhly wiſdome, and providing for eaſe that is the cauſe others do not as they do, but the fear of God in a right way ballaſting their ſpirits; God will own his fear to be in their hearts, ordering them aright, when thy diſorderly, mixed zeale ſhall receive rebuke from Chriſt.
But doth not Chriſt ſay,Object. Hee came into the world to witneſſe to the truth, and is not every truth more worth then our lives?
That man who in the former five caſes wherein profeſſion is ſhewed to be our duty,Anſw. ſhall witneſs to the truth, he ſhewes that truth is indeed precious to him, and gives that teſtimony to the truth, that he was born for, although in the ſix latter he ſhall forbear.
But when theſe latter caſes ſhall fall out,Object. how ſhall the truth be maintained? will it not ſuffer much prejudice?
1. Chriſt will not be beholding to mens weakneſſes for the maintenance of his truth.Anſw.
2. If every man according to his place to deliver his own ſoule, ſhall declare (obſerving the rules we ſhall ſpeak to preſently) what he conceives to be the mind of God, though he ſhall not either in words or practice continually hold forth the ſame, yet thereby the truth is maintained.
3. The truth is maintained, by forbearing that practice which thoſe opinions of men that are contrary to the truth, puts them upon, not doing as they do is a continual witneſſe againſt them, and ſo a witneſſe for the truth, & this is a Chriſtians duty at all times, although I muſt never upon any ground do that which my conſcience ſayes is in it ſelfe ſin, in the leaſt thing, yet I am not ever bound to do that which my conſcience ſays is in it ſelf good (as it may fall out) in ſome great things. A thing in it-ſelf evill can never be made my duty to do, what ever circumſtances it may be cloathed with, what ever good I conceive may be done by it; but a thing in it ſelf good, may by circumſtances attending of it, be ſuch, as at this time it is my duty to forbear it, ſo that in not doing it I cannot be charged of a ſin of omiſſion, of not living according to what my judgment and conſcience is convinced of to be truth, and good.
That we may underſtand yet further our duty of profeſſion ſo as we may cauſe no diviſions by it,Five rules for the ordering our profeſſion of truth. let theſe five rules be conſidered for the ordering of it.
Firſt, we muſt be wel grounded in fundamentals, before we make profeſſion of other truths; ſeldome or never have you known men who in the beginning of their profeſſion of Religion have laid out the firſt of their ſtrength in Controverſies, but that they have vaniſhed & come to nothing in their profeſſion. Be firſt well rooted in the faith, in the great things of godlineſſe, …he abſolute neceſſary things of eternall life, and then thy ſearching into other truths of God which are for thy further edification, will be ſeaſonable.
2ly. Take heed that what thou doſt be not out of affectation of novelties, which men naturally have itching deſires after. It is very pleaſing to the fleſh, to convey ſuch things to others, to be the firſt that ſhall bring to others, things wch before they underſtood not, whatſoever the things be. As there is much wickedneſs in raiſing up old errors, as if they were new truths; ſo there is much vanity in bringing forth old truths in novell and affected phraſes, as if men deſired to be thought to find out ſome new thing that yet hath not been, or is very little known in the world, when indeed upon examination, when it is uncloathed of its new expreſſions, it proves to be the ſame old truth, that ordinarily hath been known & taught, and ſo the man appears to be no knowing man, more then ordinary. Take heed of this vanity of ſpirit in the holding forth of truth, eſpecially when in publike you ſpeak of Gods truths, ſpeak of them with reverence of the name of the great God, as the Oracles of God, clearly, plainly, not in obſcure, uncouth, unknown expreſſions, as the Oracles of the Idols were wont to be delivered in.
3. Whatſoever is differing from others who are godly, is not to be held forth and profeſſed without ſerious examination: we may venture more ſuddenly upon thoſe things which are generally received of the Saints; but if they be differing, then we had need examine them over and over again, with a jealous eye over our own hearts, and to take heed to our ſpirits, & how we behave our ſelves in ſuch things wherein we are like to go away ſo much differing from ſo many of our godly, able brethren. Wee muſt take heed of publiſhing any ſuch things rawly, undigeſtedly, leſt we wrong the truth of God, and make the profeſſion of it become ridiculous. If the thing be true to day, it will be true to morrow.
4. We muſt not think it enough boldly to aſſert things, but according to the rule of the Apoſtle, 1 Pet. 3. 15. we muſt give an account, 1. with meekneſs; we muſt not do it in a paſſionate, froward way, not with our affections hurrying and tumultuous; not after a contentious manner, as if we deſired victory rather then truth; but with quietneſſe and compoſedneſſe of ſpirit. We muſt not think it much to bear contradiction from others, yea though it ſhould ariſe to contemptuous carriage againſt us, and with fear, that is, either in reſpect of our ſelves who make the profeſſion, or in reſpect of thoſe before whom we make it. For our ſelves, we muſt not do it in a conceited way, not in a high, arrogant way, with fooliſh confidence in our ſelves, in our own apprehenſions and abilities, but with feare, manifeſting our ſenſibleneſs of our own weakneſs, vanity, and nothingnes: 2. In reſpect of thoſe before whom the profeſſion is made. We muſt manifeſt our due, reverent eſteem of them; no unbeſeeming behaviour, no ſcornfulneſs, lightneſs, contempt, if it before Magiſtrates, eſpecially then whatſoever they are in regard of their perſons, yet reverentiall reſpects ought to be given to them in reſpect of their places; and if they be men of worth, learning, graces, publike uſe in the Church or State, that reſpect that is due to their worth, is to be manifeſted alſo in our carriage towards them. Grace teacheth no man to be unmannerly, rude, ſcornfull, furious, or fooliſh.
5. If you would make profeſſion or practice any thing differing from others who are godly and judicious, you ſhould firſt acquaint thoſe who are moſt able, with what you intend, and not go to youths, & women, and weak ones firſt, ſeeking to promote what you apprehend, by poſſeſſing your hearts firſt with it, and to get them to be a party for you; this is not the way of God. If God hath revealed ſome new thing to you, you have ſome new light that is not yet made known to your Brethren, which not only by profane men, but I fear by ſome who are godly, is in a profane manner ſcorned at; and it were wel if none of thoſe who pretend it, did not give ſome occaſiſion: were not the temptation to the deſpiſing of that expreſſion, yet you ſhould firſt goe to thoſe who are moſt able to judg, acquaint them with what apprehenſions you have, and ſee whether they cannot make it appeare to you that you are miſtaken; if not, they may confirm you in the truth, that you may go on in it with the more confidence.
If Churches were ſetled as they ought, I ſhould think it very ill for any Miniſter to preach any thing not ordinarily received by the Saints, before they have acquainted other Elders, yea ſome of other Churches with it, if out of an eager deſire to be formoſt in venting ſome new thing, they ſhall do it meerly from themſelves, they may be meanes to raiſe and engage themſelves in woful diſturbances before they are aware. That common union and fellowſhip that there is between Elders and Churches, requires mutual adviſe and conſultation in matters of difficulty, though to lay a law upon them to adviſe in every thing, be it never ſo clear, would be hard.