The Measures of Christian Obedience, Book 4 · Chapter 6
CHAP. VI. Of Prejudice.
The CONTENTS.
The nature of Prejudice. It a cause of Ignorance of our Duty. The difference betwixt things being proposed to a free and empty, and to a prejudiced or prepossessed mind. An evident proposal sufficient to make a free mind understand its duty; but besides it, a confutation of its repugnant prejudice is necessary to a mind that is prepossessed. An account of several Opinions which make men ignorant of several instances of Duty. One prejudice, that nothing is lawfull in Gods worship, but what is authorized by an express command, or example of Scripture; the acts of sin that are justified by this prejudice. Another, that all private men are publick protectors of Religion, and the Christian Faith; the acts of sin justified by this Opinion. Other Opinions cause a sinfull neglect of the Sacraments. These are incident to some honest and obedient hearts. An account of other prejudices, as that Christ is a Temporal King; the acts of disobedience authorized by this Opinion. That a good end will justifie an evil action; the acts of sin upon this perswasion. That Dominion is founded in Grace; the disobedient acts avow'd by this Principle. These are more disobedient and damning. The case stated, what prejudices are consistent with, and what destroy salvation. Some prejudices get into mens minds, not through a disobedient heart, but through weakness of understanding, and fallibility of the means of knowledge. These are consistent with a state of salvation. An instance of this in the prejudice of the Apostles about preaching of the Gospel to all Nations. Other prejudices get into mens minds through damning lusts or sins. A brief account of the influence of mens lusts and vices upon their Opinions. This is illustrated in the Gnosticks. They were famous for covetousness, and worldly compliances; and for impure lusts, and excess in bodily pleasures. The effect of these in producing agreeable Opinions. Another of their vices was a turbulent and seditious humour. Their Opinion was answerable. A further illustration of it from the Pharisees. An account of their vices, and the influence which they had in begetting vile perswasions. This influence of mens lusts upon their judgments proved from the Scriptures. The damnableness of such prejudices as enter this way. Certain marks whereby to judge when prejudices proceed from unmortified lusts. As first, If the sin whereto the prejudice serves, is unmortified in them. Secondly, If it lye so near to the prejudice, that we could not but see that it ministred to it, when we embraced it. Thirdly, Though it lye more remote, if we still adhere to it when we plainly see that some unquestionable and notorious Laws are evacuated, or infringed by it. A Rule to prevent disobedient prejudices; viz. Let Laws be the Rule whereby to judge of truth in opinions, not opinions the Rule whereby to measure the Obligation of Laws. Some Reasons of this, viz. Because Laws are more plain and certain, but opinions are more difficult and dubious: Obedience to Laws is the end of revealed truth, and so fit to measure it, not to be measured by it.
A Prejudice is a false Principle, or such a former false Judgment, whereby we afterwards examine and judge amiss in others. For all our rational judgment of things is by Principles, when we determine of the truth or falshood of such as are suspicious and doubtful, by their agreeableness or repugnance to such others as we think are true and certain. So that those opinions, which first take possession of our minds, are the Rules and Standards which all others, that seek to enter after, must be tryed by.
And if these anticipations of Judgment are true and solid, if they are taken up upon good reason, and mature deliberation; they are right Maxims of knowledg, and Principles of understanding. But if they are false and faulty, and entertain'd upon weak grounds, through haste and rashness; they are false Rules and Principles of errour. And because they hinder us in our after-judgments, making us judge amiss of things, as they needs must who judge according to a false measure, they are called prejudices.
And these are a most general Cause of the errours and ignorances of men. For we are ignorant many times of our Duty, and mistake a sinful action for a lawful liberty, when no want of plainness in God's revelations, or in the nature of Vertues and Vices, nor any want of opportunity to be told of them; but some of these hindrances of our own minds are the causes of our ignorance. Those very Duties which are brought clear and open to our understandings, are sometimes either not at all, or very maimedly and imperfectly understood, because our minds are blocked up by a contrary belief, which makes us not to attend to them, but either wholly to overlook, or in great measure to evacuate and undermine them. Our prejudice has got possession of our souls, and suffers not even a plain and clear Duty to be entertained if it makes against it, but either throws it out all, or pares off so much of it as is inconsistent with it. For one errour begets another in practice, as well as in speculation; so that if we have an erroneous belief which contradicts our Duty; it is but rational that we should erroneously evacuate or impair our Duty likewise. So long therefore as the prejudice is entertained, if the Duty be never so plainly expressed, or loudly proposed to our minds, it must needs be excluded, or only so much of it gain our notice and belief, as doth not thwart the prejudice, but agrees with it.
To understand this we are to take notice, that any Truths or Duties, which are proposed to our understandings, have a very different success when they are offered to a free and empty, from what they have when they are proposed to a prejudiced and prepossessed mind. For with the former any Duty is sufficiently qualified to beget a right understanding and belief, if it be plainly and in clear words proposed to them; but with the latter a plain proposal is not enough, but besides that, there is need withal of a confutation of the erroneous prejudices which make against it.
1. To a mind that is open and free, not incensed by any repugnant lust, nor misled by any contrary opinion; nothing more is needful to make it understand and believe its Duty, than to have a revelation of it from God in plain words, and a clear and evident proposal. For such men are ready and willing, not only to hear and believe what God says, but also to take his meaning from the obvious and simple sence of his own words, and not from any agreement with their own bye-inclinations and prepossessions. They are not biassed by any lust, or made a party by any opinions which should make them lean to one sence, but are unconcerned on one side or another: and therefore they have no temptation to pervert Gods Words and misinterpret them, and to make them speak, not what according to their usual and open sence they should, but what to gratifie their private lusts or opinions they wish they might do. Their minds in themselves are free to any impression, and wait for the plain and simple meaning of such expressions as God shall use to determine them. So that he need do nothing more to give them a right apprehension of his will, than to utter it in such plain, and intelligible words, as in their usual and obvious sence are expressive of it. A plain and clear proposal then of any Duty, is sufficient to make these ingenuously honest, and free minds to understand it; and nothing is a greater Argument that the expressions wherein our Duty is revealed are ambiguous or obscure, and that the proposal is incompetent; than that these teachable minds, which have nothing but the inevidence of the revelation to misguide them, do not rightly conceive and apprehend it.
But,
2. To a mind that is prejudiced and prepossessed, and, through a love to some former opinions and anticipations of Judgment which are inconsistent with it, unwilling to understand and assent to it; a plain and evident proposal of any Duty is not enough: but besides it, there is need moreover of silencing those doubts, and confuting those opinions which make against it.
To such minds, I say, a plain expression, and evident proposal of Gods will is not sufficient to make them believe, and rightly apprehend it. For their prejudice is a Bar against it, and makes them not to admit, but overlook the most natural and open sence even of plain and clear expressions; which they do, not because the words do not obviously express, but because their prejudicate opinion cannot consist with it. For their own opinion they believe is true, and that in their own sence, which, what it is, they know most certainly. And whilst they do think this a truth, they cannot believe that to be a true, although never so plain and obvious a sence of any other words, which convinces it of falshood. So that in this Case of clashing and contradiction between a prejudicate opinion, and a new proposal, so long as the prejudice is adhered to one, of these two things must of necessity be chosen; either for the sake of such contradiction to throw away the new proposal; or to mitigate it by some sence that is reconcileable to the prejudicate belief. And if the Proposer were any way of a suspected credit, and a person liable to errour and mistake; such interfering proposals would be rejected without more ado, and not admit of any long debate. But if the person who brings them be of unquestionable credit, both for the untaintedness of his integrity which cannot deceive us, and also for the perfection of his knowledg, whereby he is not subject to be deceived himself; (as God is in all those truths which his Word declares, and in all those Duties which his Law enjoins us) then is there no way left, if we stick still to our opinion, but to seek out for some amicable and consistent interpretation of his words, whereby they may be made to comport with it. And here the natural defect of words, and the universal imperfection of all speech befriends us. For scarce any Sentence is so plain and full for one sense, but that through the witty arts of some, and the irregular and improper use of others, it may be shown capable to speak another. And that other sence we shall be sure to put upon it, although it be never so remote and foreign from that true and obvious interpretation wherein God meant it. Nay, if we cannot readily fix upon it any other than the plain sence, which clashes with our own opinion; and yet dare not suspect its truth in that sense, be it what it will, wherein God intended it: yet so long as we are true to our prejudicate Principle, we must suspect that it hath another, which although we cannot hit upon at present, yet others, or, at another time, it may be we our selves may. This, I say, we must do; because so long as we think our own opinion true, we cannot judge another to be true too so far as it contradicts it; so that if for his sake who proposes it, we must esteem it to be true likewise; that cannot otherwise be than by softening it into such a sence as our own opinion, whereby we judge of it, can consist with. As for such interfering Truths or Laws then, we shall not interpret them by the plain and obvious sence of those words which express them; but by the consistence of our own prejudicate belief, whereby we measure the sence and meaning of them.
A plain expression then of any Law of God is not sufficient to make us rightly apprehend, nor a clear proposal able of it self to make us understand it against a prejudice, which opposes the plain and true sence of it. Because our prejudice, so long as we adhere to it, will make us reject and overlook the plain and true meaning of the Law which opposes it, and take up with any other false or maimed sence, although it be never so remote, improper, or imperfect, which agrees with it.
But that our Duty may be owned and understood in its true and full meaning, 'tis necessary not only that it be clearly proposed; but also that our own doubts be silenced, and our prejudicate principle confuted, which impairs and undermines it. The true and full meaning of the Duty will not enter into our minds, till the gainsaying prejudice is thrown out of them. For in all our judgments of things, this is the natural and necessary course which God himself has set us; viz. to put a sence, or to pass a sentence upon any thing that is proposed to us, according as we find it to clash or agree with such received opinions and standard-perswasions of our own minds whereby we judg of it. If they infer it, we approve; but if they overthrow it, we disbelieve it. For it is against the Laws of all reasoning, and the Rules of Argument and Discourse, to reject the plain and necessary consequence of an allowed Principle. So that till we renounce the prejudice which manifestly destroys a Law, we must needs evacuate, or in great part impair the Law which is opposed by it. But to make the Law be understood in its plain meaning, and believed in its full extent; 'tis necessary that the Principle be rejected which thwarts or excludes it. All our Arguments for it must be answered or overborn; and all our exceptions either against the truth, or fulness of our plain Duty, must be taken off; and our belief must be won to it by new light, and encrease of Argument. And to conquer all our backwardness, and silence all our doubts, we must be showed that God doth indeed intend his Law in that plain and full sence, which his own words obviously express, but our prejudice opposes, by the importunity and confirmed use of a repeated proof and revelation.
Our prejudices then, or anticipated opinions, which are looked upon as great Truths and Rules of Judgment, will in all likelihood make us ignorant of several Duties, or at least of several parts of Duty, which are plainly enough revealed. They will make us to overlook either some whole Laws, or a great part of the compass and extent of them, and to think several actions to be exempt from them, which are really bound up by them. Which, I say, we shall do, because we shall not judge of our Duty from those plain words that express it, which is certainly the safest course whereby to have a full sense of it; but from our own foreconceived Notions and Opinions, which oftentimes, and in several instances and degrees, if not altogether, evacuate and impair it.
To help our apprehensions in this abstract Discourse, we will look a little into the practice of men; and that will shew us plainly how bad an influence prejudices have upon their minds, in making them ignorant, either of several Duties, or of the sinfulness of several actions which are restrained by them. For we shall find great numbers of men of all sorts to have taken up several false opinions, which are inconsistent with some Vertues, and which make those Laws that they are against to have no force at all, or very little, upon their Conscience, nor any effect upon their practice. So that they misinterpret that to be no Duty which God has made one, and transgress boldly and securely, without fear or remorse.
For some, out of a certain timerousness of mind, have entertained a wrong belief, That nothing is lawful in God's Worship, but what either some authentick Example recorded in Scripture has approved, or some Command has made necessary. So that when any Law of their Governours comes to enjoin any Circumstance or Ceremony in Gods service, which God and the Scriptures had left indifferent, although when once such Law has past, the plain and known Precepts of obedience to Laws, and submission to Governours, of peace and unity among Fellow Christians enjoyn it; they account the fulfilling of it to be no longer a matter of obedience and Duty, but unlawful and a sin. For their mistaken Notion of things being made lawful only by some Example or Law that warrants them, and not on the contrary being lawful and at liberty antecedent to all Laws and Precedents, because no Law forbids them, is the Rule whereby they measure the obligation of all these Duties, and it plainly overthrows them. So that in a confident belief thereof they securely transgress these Laws, and break the unity and disturb the peace of men, thinking that they obey God in so doing.
Others have given way to a false opinion, that Religion is so much every mans care, as that not only Kings and Governours, whose Office and Title it is to be Defenders of the Faith, but also every private Christian should contrive and act for the publick maintenance and protection of it. They are not content in securing it to keep within their own sphere, and to do what they are bound in Duty towards it as private Christians. That is, to pray to God earnestly and importunately, that he would preserve it; and to endeavour industriously in their own place after it, by their own lively and exemplary practice of it, by a careful instruction of other men in the reasons of it, by exhorting them to a close adherence to it, and by pressing upon them all the motives of Heaven and another World to perswade them to a conscientious taking up the Cross, when it shall please God to lay it in their way, and a patient and couragious suffering for it. When God by his Providence brings a National Religion into danger, these are the Duties whereto he calls every private man, and it is his present honour, and shall be his immortal happiness conscientiously to discharge it. And would they content themselves with this, all were well and laudable. But when once they have imbibed this opinion, that they are not only private Promoters, but also publick Contrivers and Protectors of the Faith; they run beyond all these private means into a censuring of the administration of affairs, and the prudence of Governours, into endless fears and jealousies, murmurings and complaints, and other instances of pragmaticalness, irreverence, and contempt of higher Powers, and disturbance of the publick Peace. All these their Principle justifies, and therefore in assurance of it they boldly venture on them. So that although the Commands of studying to be quiet, and to do their own business, against a pragmatical medling in the affairs, and disturbing the quiet of other men, are expressed in words most plain and easily intelligible; yet do they overlook them, and in all those instances wherein their prejudice leads them to transgress, quite evacuate all their plain force and obvious Obligation.
Some for a long time neglect the dutiful use of one Sacrament, because they think that they have a pious reason against it; and many other humble and well-meaning minds omit a dutiful participation of the other, as scarce ever thinking themselves to be sufficiently prepared for it. Their false opinion carries them into their sinful neglect, and makes them disobey those Laws which require the use of them, by making them first to think that they would offend God if they should observe them.
These breaches of Duty, and indulged acts of sin, well-meaning and honestly obedient minds are oft-times drawn into through erroneous conceits and prejudicate Opinions. For some men of honest hearts, and of humble modest tempers, who are ready to comply in every thing wherein their consciences allow them, are insnared into them, and disobey only because they judge obedience to be unlawful. And that which makes them judge so, is not any lust or sin which is harboured and unmortified in their hearts, which should be ministred to by such erroneous judgment. But the Opinion took possession of their souls by the education of their Parents, or by the authority and instruction of spiritual guides; they imbibed it at first in the simplicity of their souls, and since that have continually been used to it, and bred up in it. So that although they never serve that sin whereto it ministers in other instances, but alwayes fear and conscientiously avoid it; yet where this prejudicate Opinion warrants it, they do.
These Prejudices, I say, are not altogether inconsistent with an honest and obedient heart, but are sometimes entertained by innocent and religious men, although many others damnably disobey in them. But then there are many others which are of a more heinous, and damning nature; which although some well-meaning men may pardonably admit at first, before they have seen the damnable consequences, and effects of them: yet very few can adhere to when they are set before them, without being in danger, if repentance intervene not, to be damn'd for them. Of which sort, among several others, I take these to be that follow.
Some are possessed with an odd belief, that Christ is a Temporal and Secular King in Sion, (i. e.) the Church on Earth, and that his subjects are to fight for his Interests, and for the protection of his Religion, with the same worldly force and armed violence that the subjects of other secular Princes use. And as for Earthly Kings, since they are but Deputies and Delegates of Christ the Supream King of all, that they are no further to be submitted to, than they act serviceably and subordinately under him; but that they may, yea, ought to be persecuted as Enemies and Apostates from King Jesus, if in any thing they oppose and act against him.
Now when men have once imbibed this Principle, they run on furiously, as every man must who understands it, into all the mischiefs of Rebellion and Bloodshed. For in all Instances where this prejudice leads them to it, they utterly overlook, as things not belonging to them, all the plain Laws of Honour and Reverence, Submission and Obedience to Governours; of Justice and Charitableness, Mercy and Peaceableness towards their Fellow-subjects: and burst out violently into contempt of Governours, and reproachfull usage, and speaking evil of Dignities, into revenge and fierceness, strife and bitterness, sedition and tumults, spoils and robberies, murders and bloodshed; and into all other licentious and extravagant effects of a most unjust war, and horrible rebellion. In all which they think that they only fight Gods battles, and spoil and slay his enemies, and, like good Subjects and Soldiers of the Lord of Hosts, with all their might maintain his Rights, and serve his Interest. For all this rebellion against earthly Kings, they esteem to be nothing else but a proof of their Loyalty and just Allegiance to King Jesus the Soveraign Lord of all, who by these worldly means must Rule on Earth, although he dwells in Heaven.
Others to exalt the Temporal Monarchy and Grandeur of Christs pretended Vicar here on Earth, have imbibed this Principle, that a good end will justifie any action, and that all is lawfull which is necessary and profitable for the advancement of the Churches Interest. And having once sucked in this venemous Opinion, in all those actions wherein it is any wayes concerned, there is no Precept so plain which they cannot overlook, nor any obligation so sacred which they do not cancel. They stick not at the breach of all the most exalted and sublime Laws of Christ. For instead of being meek and gentle, they are fierce and furious; instead of being slow to wrath, they are enemies without provocation; instead of forgiving injuries, they are violent to revenge them; instead of doing good to enemies, they are eager to destroy them; instead of taking up the Cross, and bearing it with patience themselves, they are utterly impatient till by any means they can force it upon others. Nay, they burst through the most notorious and weighty Laws of Humanity and Nature, in dissimulation and equivocations, in lies and perjuries, in sowing strife, and all manner of unpeaceableness, in spoils and robberies, murders and assassinations, treasons and rebellions, which even natural conscience, where it has any force at all, must needs tremble and be amazed at. But yet all this time they think that they are doing Gods work, whil'st indeed they are subverting his whole Religion; for their poisonous Principle bears them out through all, and they are confident that what they do will be accepted for his service, because it is intended for the advancement of his Church.
Some again of the more extravagant Anabaptists entertained a wild Opinion, that all Dominion is founded in Grace, and that nothing but virtue and holiness can give any man a title to his possessions. And when once they had believed this, they acted but agreeably to their own Principle in overlooking all the plain Laws of Justice and Honesty in all those instances where this Doctrine would warrant the contrary, and in exercising all sorts of fraud, couzenage, spoils and robberies, where they had power and opportunity to commit them. For their spoiling of their neighbours they esteemed to be like Israels spoiling of the Egyptians, (viz.) a taking away that which belonged not to them, seeing God had given it away from them.
It were endless to recount all the enormously wicked and disobedient Opinions, which ill men take up in favour of their beloved sins. For some overlook the plain duties of temperance, mortification, and self-denial, because they are sensual and fleshly: and others give no heed to the manifest duty of paying tythes, because they are loth to part with their money. When Christ preached up a charitable use of the unrighteous Mammon, the Pharisees, who were covetous, would not believe and understand, but derided him, Luk. 16.14. And the same way it fares with other duties, when mens unmortified lusts, which are struck at by them, are opposed against them.
By these instances, and many more which might be mention'd, it clearly appears how destructive many mens consciences or prejudicate Opinions are of several parts of Religion, and the Divine Laws. They do in great measure cancel the force of Duty, and make men transgress in several instances against known Laws, by making them first to believe that in those cases they do not oblige them.
But now to determine which of these prejudices is pardonable and consistent with a justified state, and which destroys and interrupts it; we must observe in them this difference.
First, That some of them get into mens minds or consciences, not through any thing of an evil and disobedient heart, but only through weakness of understanding, or fallibility of the means of knowledge; and these are consistent with a state of Grace and Salvation.
2. That others get into mens consciences through some damnable lusts and vices, and they are deadly and damning.
First, Some prejudices, which lead men into sin and disobedience, get into their consciences, not through any thing of an evil and disobedient heart, but only through weakness of understanding, and fallibility of the means of knowledge; and these do not destroy, but consist with a state of Grace and Salvation.
They get not into mens understandings by means of an evil and disobedient heart. For it is not any love which they have for the damning sins of pride, ambition, sensuality, covetousness, unpeaceableness, faction, or the like, which makes them willing to believe those Opinions true that are in favour of them. When they take up their prejudice, they do not see so far as these ill effects, nor discern how any of these sins is served by it; and therefore they cannot be thought to admit it with this design to serve them in it. Nay further, what is the best sign of all, that lust or disobedience, which the prejudice happens to minister to in some instance, is mortified and subdued in them; and so cannot have any such influence upon them. For sometimes those very men, who, in such instances as their prejudice avows it, are irreverent and disrespectful, pragmatical and disobedient to their Governours, or the like; in all other cases, wherein their Opinion is unconcerned, are most respectfull, quiet, and obedient. Humility and modesty, peaceableness and quietness, submission and obedience, are both their temper and their practice. For they love and approve, and in the ordinary course and constant tenour of their lives conscientiously observe them; and nothing under such prejudicate Opinion as makes them believe them to be unlawfull in some cases, could overrule that love and obedience which they have for them, and prevail upon them so far as to act against them. So that with these men it is not the disobedient temper of their hearts which makes their conscience err; but the errour and prejudice of their conscience which makes their practice disobedient.
In such men therefore as are thus qualified, who do not see those sins which their prejudice ministers to when they admit it, and in all the other actions of their lives, except where by this prejudice they are overruled, shew plainly that they have mortified and overcome it: 'tis clear, that the prejudice did not get into their consciences by any influence of an evil, and disobedient heart.
But that which made way for it was only their natural weakness of understanding, or the fallibility of the means of knowledge. They are not of an understanding sufficient to examine things exactly when they embrace their prejudice; for their Reason then is dim and shortsighted, weak and unexperienced, unable throughly to search into the natures of things, and to judge of the various weight, and just force of reasons, to sift and ransack, separate and distinguish between solidity and show, truth and falsehood. But those arguments whereupon they believe, and upon the credit whereof they take up Opinions, are education and converse, the instruction of spiritual guides, the short reasonings of their neighbours and acquaintance, or the authority of such books or persons as they are ordered to read, and directed to submit to. These are the motives to their belief, and the arguments whereupon they are induced to think one Opinion right, and another wrong, and the only means which they have of discerning between truth and falsehood.
But now all these means are in no wise certain; they are an argument of belief indeed, and the best that such men have; but yet they are far from being infallibly conclusive. Sometimes they lead men right, but at other times they lead them wrong; for they are not at all determined one way; but in several men, and at several times, according as it happens, they minister both to truth and falsehood.
In matters that are primarily of belief and speculation in Religion, they lead a hundred men to errour where they lead one to Truth. For there are an hundred Religions in the world whereof one alone is true; and every one has this to plead in its own behalf, that it is the Religion of the Place and Party where it is believed. The Professors of it are drawn to assent to it upon these Arguments, (viz.) because they have been Bred up to it by the care of their Parents and Teachers, and confirmed in it by long Vse and Converse: It was Education and Custome, the Authority of their Spiritual Guides, and the common Perswasion of their Countrey which made them both at first to believe, and still to adhere to it. And every one in these points having these Arguments to plead for his own belief, against the belief of every other man who differs from him: since of all these different Beliefs one alone is true, these Arguments must be allow'd indeed to minister to Truth in that, but in all the rest to serve the Interest of Falsehood.
In matters of Duty and Practice, 'tis true, there is infinitely more accord and good agreement. For almost all the laws of nature, wch make up by far the greatest part of every Christians Duty, are the Catholick Religion of all sober Sects and Parties in the world. So that these Arguments of Custome and Education are tolerably good, and right guides to mens Consciences, how ill soever they are to their speculative Opinions; because although they carry them into a wrong belief, yet will they lead them into a righteous practice.
But although in these practical Notions and Opinions they are commonly a right; yet sometimes, and to several persons they prove a wrong instrument. For even in matters of Duty and Practice, men are no more secure from errour than they are from disobedience; nor more certain that they shall have no mistakes about them, than that they shall not go beyond them. They have, and, till they come to Heaven, ever will have erroneous Opinions as well as practices; so that these motives, Education, and Custome, and Authority, will never be wanting in the world to instill into weak and undiscerning minds such Opinions, as will, in some instances and degrees, evacuate, and undermine some duties.
And since there will never be wanting in the world such fallible Arguments and means of knowing, nor such weak and unexperienced understandings as must of necessity make use of them: 'tis plain, that several disobedient prejudices will in all times get into mens minds, not through any wickedness or disobedience of their hearts, but only through the natural weakness of their minds, and the fallibility of the means of knowledge.
And when any prejudices which lead to disobedience enter this way, they do not put us out of Gods favour, or destroy a state of Grace and Salvation; but consist with it. For in our whole action of disobedience upon them there is nothing that should provoke Gods wrath, and punitive displeasure against us. He will not be at enmity with us, either for acting according to our erroneous Conscience; or, if the errour was thus innocent, for having an erroneous conscience for our rule of action.
He will not be offended at us, I say, for acting according to our erroneous conscience: for whether our conscience be true or false, it is the only rule that we can act by. We cannot perform duty without we understand it, nor obey Laws before we have some knowledge of them: we must judge what is commanded before we can observe it, and whether we judge right or wrong, we have no way to obey, but by acting according to such judgment. Yea, if our Conscience does err, and innocently mistake our Duty, yet whil'st we follow it in the simplicity of our hearts, we perform the life and soul of Obedience, even when we erroneously transgress it. For we do the mistaken action out of an obedient intention, we exert it for Gods sake, in an acknowledgement of his Authority, and a resignation to his pleasure; and this is so truly the life and spirit of an acceptable obedience, that, in case of such erroneous belief, we should sinfully and damnably disobey should we neglect it. So that if the errour of our conscience it self be inoffensive, God will not take offence at our well meant, and obediently design'd performance of that, which our conscience erroneously tells us we are bound in duty to perform.
Nor will God be offended at us for having such a scandal or rock of offence, as this prejudice and errour of our conscience is, if the errour it self is thus innocent. He will not take it ill that we did not judge that to be our Duty, which the Principle we had to judge by told us was no Duty, or it may be a breach of Duty and a sin. For this was truly to judge by Principles, and to have recourse in judgement to the best and likeliest notions, which we could find in our own minds; which way of passing judgment is all that we have, and the very method which he himself has prescribed us. Neither will he be angry at us for admitting such false Opinions into our minds as should afterwards misguide us, if it were not our sins and passions, but the ordinary way, and usual means of knowledge which got them entrance. For when the very same means of information and discourse, which carry us on to truth in other opinions, mislead us into errour and mistake in these; we erre in the honesty of our hearts, and in the use of means and ordinary endeavours; so that nothing remains for our errour to be charged upon, but either a weakness of understanding, or an ill fortune: either that using fallible means, we were not so wise as to avoid being deceived by them; or that we had the ill hap to be guided by them in such an instance, when errour lay at the end of them. And since these Causes of errour are only our weakness and unhappiness, but not our fault and disobedience; God will graciously bear with us, and will not be extream to punish us for them. Or if we happen to erre in an instance wherein he will exact obedience, he will at least bear with us so long, till besides the plain declarations of our Duty, and the common means of knowing it, we have had moreover such accumulation of proof and clearing of the Case, as will, if we are not wanting to our selves, answer all our exceptions, and bear down all our prejudices against it.
And of this we have a clear instance in the errour of the Apostles, about the discharge of that great Duty of preaching the Gospel to all Nations immediately after Christ's ascension. He had enjoined this in a Command as plain, one would think, as words can make it. All power is given unto me in Heaven and in Earth; Go ye therefore, and teach, not the Jews only, to whom I sent you at first, but all Nations, Matth. 28.18, 19; preaching remission of sins upon repentance to all Nations beginning at Jerusalem, Luke 24.47. But for all this Precept was so express, and this Declaration of their Duty was so plain and evident; yet was it not of it self sufficient to give them an understanding of it. For those prepossessions which they lay under drew such a Veil before their eyes, and linked their minds so fast to a contrary belief, that they took no notice of it, nor ever thought their contrary practice to be forbid by it. They thought still that Israel was Gods peculiar people, that the Jews were the only seed of Abraham, and that the great Prophet Messiah, whom Moses told them God would one Day raise up among them, for eminence and extraordinariness of Divine Commission, like unto him, was to be theirs peculiarly to whom God had promised him. These prejudices, and anticipations of Judgment, had been instilled into their young and tender minds by the early care of their Parents, and fomented by the instruction of their Teachers, and daily more and more confirmed in them by conversation, and an uninterrupted custom of perswasion. And being thus forcibly impressed upon them, they had so blocked up their obedient and well-meaning minds, that when a plain Command required them to practise contrary to this belief, they did not understand, but overlook it. Insomuch that Peter himself was not convinced of it by the manifest injunction of a clear Law; but stood in need to have his doubts solved, and his exceptions answered, and his former prejudices confuted and overborn, by such accumulation of proof and evidence, as God was pleased to give him, in a most condescensive Dispute upon that Subject, by an after and repeated Revelation, Acts 10. and 11. Chap…ers.
But now this ignorance of their Duty, which was so plainly delivered in the words of a clear Law, did not put them out of Gods favour, because it was occasioned only by such hindrances as were consistent with an honest heart, or such whereto not their sins and passions, but their natural weakness of understanding, and their education and custom, those fallible means of knowledge, had betrayed them. For God still lovingly embraced them; he bore with their weaknesses, and helped their infirmities; he pitied their ignorance whilst they laboured under it, and because he saw it was fit and necessary that they should get quit of it, he graciously afforded them a further, and more powerful evidence whereby to overcome it. And all this pardon and forbearance, I say, they found, because their prejudices were consistent with an honest heart, since they were begot in them, not by any lusts or vices, but only by their weakness of understanding, and the fallibility of the means of knowledge.
But as some prejudices which lead to sin and disobedience, get into mens Consciences only through weakness of understanding, and fallibility of means, which are therefore consistent with a state of favour and salvation; so are there,
2. Several others which are got into their Conscences, through the assistance of their lusts and vices; and these are deadly and damning.
Mens lusts and vices have a great influence upon their minds, and the chief hand many times in molding of their judgments and opinions. And therefore we may know mens manners by their perswasions about their Duty, before ever we see their practices. For they who will live wickedly, will quickly bring their minds to think wickedly. Their lusts and vices will soon insinuate themselves into their judgments and apprehensions: they will dispose their souls for such perswasions, as are most serviceable to them; and win them with ease into a belief of evil things, by making them willing first, and eagerly desirous to believe them.
For our belief of any opinion is produced in us by our diligent search and consideration of all such Arguments as can get credit to it; by overlooking or clearing such difficulties, or industriously considering and improving all the answers to such exceptions as are made against it. As on the contrary, our disbelief of any opinion is effected, by overlooking or weakening all those reasons which are brought to prove it, by darkening it with difficulties, perplexing it with doubts, and raising such exceptions as may shake or overthrow it. But now as for the employing of our wit and industry in either of these, it is plainly in our own choice, and we deal indifferently and impartially between both, or espouse either part as we stand affected. If then we are earnestly desirous, and strongly enclined for one way; we can overlook or answer all that makes against it, and throw by difficulties, clear up doubts, invent reasons to justifie and prove it. So that the will and pleasure of our hearts will quickly draw after it the judgment of our understandings, and if once we are resolved upon a way, we shall soon find reasons to avow it.
When therefore our lusts and vices have got our hearts, and give Laws to our wills and appetites; they will quickly bear Rule in our understandings also. We shall quickly believe that any of their gratifications are lawful, when once we are greatly desirous to have them so. Nothing being a more probable, and ordinary effect in the nature of things, as well as in the just judgment of God, of a disobedient and rebellious heart, than a reprobate mind, or a mind aforeign.void of Judgment, Rom. 1.18, 21, 28.
So long then as men have wicked hearts, it cannot be expected but that they will have debauched consciences: for whilst they retain unmortified lusts and vices, they will justifie them in their own thoughts by damnably sinful, and disobedient opinions. They will take up prejudices and a wrong belief, not to direct and guide, but to defend their wicked practice. The factious and unpeaceable man will easily perswade himself into that belief which disturbs Peace, and opposes Government. The covetous soul will favour any Tenet which promotes gain, and advances interest. The licentious Libertine will snatch at any opinion that gratifies the flesh, and pleads the Cause of sensuality and softness. Mens pride and ambition, their fierceness and cruelty, their malice and revenge, their contentiousness and faction, their sensuality and covetousness, will make them overlook the humble and lowly, the meek and gentle, the patient and merciful, the quiet and peaceable, the generous and self-denying Laws of Christ, and greedily imbibe such wicked prejudices, and erroneous conceits, as evacuate and overthrow them.
To illustrate this business, let us consider it in some instances.
That execrable Sect of men the Gnosticks, who were so famous for their impure and lawless consciences, were not more notorious for their vile opinions, than for their evil lives. I will consider both, that it may from thence more clearly appear how influential their lusts were upon their minds, in begetting suitable perswasions.
As for their lives, they were infamous for covetousness, cowardice, and softness, in heaping up wealth, and avoiding all loss of Goods and bodily pains, though by means never so wicked and dishonourable: and for the greatest luxury and unnaturalness in their lusts and unclean pleasures.
They were notoriously infamous for their covetousness, and abominably soft and irreligious compliances. For they are described as men that have their hearts exercised with covetous practices, 2 Pet. 2.14; that do any thing because of advantage, Jude 16; that forsake the right way of Worship and Religion, and go astray from it into the by-paths of bIdolothyta indisserenter manducant, nihil inquinari abiis putantes; & in omnem Diem Festum Ethnicorum, pro voluntate in honore Idolorum factum, primi conveniunt, &c. Iren. adv. Haereses, l. 1. c. 1.idolatry and prophaneness, when they are like to suffer by it; being thus far fitly compared to Balaam the Son of Bozor, that they, professing true Christianity, join in idol-worship with the idolatrous Gentiles; as he, being a true Prophet, did in the idolatrous worship of the King of Moab, Numb. 22.40, 41: and also in that they sort and combine with the Jewish and Gentile Persecutors of the Christians; as he did in cursing first, and afterwards in fighting against the Israelites in the Army of Midian, Numb. 31.8; upon which accounts, his way or errour they are said to follow, 2 Pet. 2.15. Jud. 11. Their Character is to desert the publick Assemblies by reason of the heat of persecution against all that dare frequent them, Heb. 10.25; to deny the only Lord God, and our Lord Jesus Christ when they are in danger to suffer for the owning of them, Jud. 4.
They were also equally notorious for abominable luxury, and unnaturalness in their lusts and unclean pleasures. For they are set out to us as men that are sensual, Jud. 19; that account it a pleasure to riot in the day time, 2 Pet. 2.13; that defile the flesh, Jud. 8; that walk after the flesh in lusts of uncleanness, 2 Pet. 2.10; in pernicious, or, as it is rendred from other Copies in the Margin of our Bibles, cforeign, MS. Alexand. & plur. al.lascivious ways, vers. 2; that have eyes full of adultery, ver. 14; and that are not content to riot in these abominable filthinesses themselves, but use them as baits to decoy and draw in others; alluring through the lusts of the flesh, and through much wantonness, those who dforeign.really, or for a eThe Kings MS. foreign.little while had escaped from such an abominable life of errour, ver. 18.
Thus was their life and temper over-run with covetousness, basely cowardous and sinful compliances; and with most filthy lusts, and unnatural uncleannesses. Both which St ▪ Peter setting himself against, requires all men, who would be thought to have that true and saving knowledge, which is opposite to that false and spurious one which they foreign.pretended to, to give all diligence in adding to it these two Duties, which are directly contrary to their vile lusts; viz. vertue, or courage and constancy, which is opposite to their base arts of tergiversation and sinful compliances; and continence or chastity, which is contrary to their unclean practices. Give all diligence to adde to virtue, or valorous courage, knowledge, and to knowledge temperance or gforeign.continence, 2 Pet. 1.5, 6.
Now these men having such a Scene of debauchery in their lives, they quickly became as lewd and debauched in their consciences. When once, for all their professions of knowing God, they began, as St Paul says, in works to deny him; they quickly made their Consciences to be as filthy and polluted, as were their practices. To these defiled Wretches, saith he, is nothing pure, their very mind and conscience is defiled; for they have lost all sense of purity and Duty, being unto hQuemadmodum aurum in coeno depositum non amittit decorem suum, sed suam naturam custodit cum coenum nil nocere auro possit: sic & semet ipsos dicunt, licet in quibuscunque materialibus operibus sint, nil noceri, neque amittere spirit…alem substantiam. Quapropter & intimorate omnia quae vetantur, hi, qui sunt ipsorum pe… …ecti, operantur; de quibus Scripturae confirmant quoniam qui faciunt ea, Regnum Dei non haereditabunt▪ Iren. l. 1. c. 1.every good work reprobate or void of judgment, Tit. 1.15, 16. They overlooked and disbelieved all the Christian Laws of passive valour, and patient courage, of generosity and contentedness, of mortification and self-denial, chastity and temperance; and fell into those lewd opinions, for which they were so infamous in the Apostolick Age, and will be still among all men that are but competently sober to the Worlds end. For they introduced into the World the scandalously vile and profligate opinions, that all iConcerning lascivious pleasures being allowed to them who are perfect and spiritual; and denied to others who, as they were wont to speak, are animal, they taught thus: Quicunque in saeculo est & Vxorem non amat ut ei conjugatur, non est de veritate, & non transiet in veritatem. Qui autem de saeculo est mixtus muli…ri, non transit in veritatem, quoniam in concupiscentia est mixtus mulieri. Quapropter nobis quidem, quos Psychicos vo…ant, & de sa…culo esse dicunt necessariam continentiam & bonam operationem, uti per eam veniamus in medietatis locum: sibi autem, spiritalibus & perfectis vocatis, nullo modo. Iren. ib.filthy and unnatural uncleannesses; that kAgrippa Cas…or says that Basilides, one of their chief Heads, taught thus: foreign: As he is cited by Eusebius, Eccl. Hist. l. 4. c. 7. See also Epiphan. Haeres. 24.denying Christ to be come in the flesh in times of persecution, and that our Jesus was he; are parts of Christian liberty, and things lawful and allowable in a knowing, in a spiritual, in a perfect man. Turning by this means, as St Jude says, the Grace of God and his Gospel, which under the highest pains forbids and punishes them; into a liberty and allowance of these their Characteristick Vices, viz. lasciviousness, with all manner of filthiness, and denying, when they are in danger to suffer for him, the only Lord God, and our Lord Jesus Christ, Jude 4.
Another instance of their behaviour we have set down in relation to the Publick; and that is this, They were of a proud and ungovernable, of a haughty and turbulent, a querulous and seditious humour. Their temper is to be presumptuous and self-willed, 2 Pet. 2.10; which they evidence every where by despising Dominion, and speaking evil of Dignities, Jud. 8; and by murmuring and complaining, as men that are always discontented, and never pleased with any administration of affairs, ver. 16.
And agreeable to this ungovernableness of their lives and tempers, were the licentious principles and opinions of their minds. For they were the men who promised their Followers liberty from all subjection, 2 Pet. 2.19; and who despised all Masters and Governours, as being by the new Character of Christianity become their Brethren, and therefore, as they argued from that Title, now only equal to them, not superior, as they must be who would pretend to rule and govern them, 1 Tim. 6.1, 2. The Abettors of which Doctrine St Paul assures Timothy do in reality know nothing, notwithstanding all the false show of that swoln Title, lforeign.knowing men, which they so vainly arrogate to themselves, ver. 4.
The wicked Sect of the Pharisees, who were the reproach of the Jewish, as these filthy Gnosticks were of the Christian Name, were of a life and temper proud and ambitious, covetous and rapacious; whose heart and inside, as well as their life and practice, was all rottenness and disobedience. For if we would have a character of them, our Saviour himself has given us one in the 23d of St Matthew's Gospel, which is most compleat and particular; wherein a combination of these several vices are set to make up their description.
First, Vain-glory. All their works they did to be seen of men, vers. 5.
Secondly, Pride and Ambition. They loved the uppermost rooms at feasts, and the chief seats in the Synagogues, and greetings in the publick markets, and to be called of men Rabbi, Rabbi, that is to say Master, or Doctor, vers. 6, 7.
Thirdly, Covetousness, Fraud and Rapaciousness. For besides that St Luke informs us of their being covetous, Luk. 16.14; we are told here, that they would most prophanely abuse the most sacred things for their covetous ends, and make long prayers only for a pretence, that thereby they might be enabled more easily, and without suspicion to devour even Orphans, and Widows houses, vers. 14: being indeed, whatsoever they might outwardly appear to be, all extortion and excess within, vers. 25.
Fourthly, Hypocrisie. For they would dissemble even in their most solemn performances, and use Religion only as a stalking-horse to worldly designs. They made long prayers only for a pretence, vers. 14; what they made clean was only the outside, vers. 25; for that indeed they beautified, but still they were all stench and rottenness within, vers. 27.
In summ, they said, but did not; they bound heavy burdens on other mens shoulders, but would not touch them themselves with one of their fingers, vers. 3, 4. Yea, take them, even at the best, where they were Religious; and that they will be found to have been only in trifles, but not in substantial Duties; for they strained at gnats, at the same time that they swallow'd Camels; they paid tythe of cheap and inconsiderable things, such as mint, and annise, and cummin; but they omitted all the weightier matters of the Law, as Judgment, Mercy, and Faith, vers. 23, 24.
And since they were men of this character, thus unmortified in their lusts, and thus vicious and irreligious in their practice; what can in reason be expected, but that they should be full of debauchery and disobedience in their consciences and perswasions also? And so accordingly we find they were. For when Christ preached to them the Doctrine of Charity and Liberality, in opposition to their miserable worldly way; they, being covetous, instead of believing, fell a mocking and deriding him, Luk. 16.14. And as they treated Christ in this particular, so did they likewise in all the rest of his Religion. For finding that it required such humility, sincerity, honesty, contentedness, and heavenly-mindedness, as were inconsistent with these unmortified lusts of theirs which I have mention'd; they would not own and embrace, but for that reason especially reject and disbelieve it. Nay further, even in their own acknowledged way they took up several disobedient prejudices to serve their lusts; and either wholly evacuated, or in great part impair'd several Laws, by admitting such erroneous perswasions as undermined them. For to gratifie their haughty and stubborn, their petted and revengeful humour, they entertain'd a conceit, that if they did but say it is Corban, or a gift by whatsoever thou mightest be profited by me; (i. e.) I bind my self by the vow or oath call'd Corban never more to do any good to thee, which was a form of oath in use among the Jews; they should be freed from all obligation of the fifth Commandment requiring honour, service, or relief to their Father or Mother, Mat. 15.4, 5, 6. And many other things like to this our Saviour tells us they did, Mark 7.13. But not to enquire further about particulars, we are plainly assured of them in the general, that they transgressed, rejected, and evacuated the Laws of God, through the erroneous perswasions and prejudicate belief of their traditions, Mat. 15.3, 6. Mark 7.9.
Thus natural and obvious it is for a wicked life to work a disobedient belief; and for mens unmortified lusts and passions, which set themselves against Gods Laws, to convey such prejudices into their consciences as will evacuate and overthrow them. Their unbelief enters through the corruption of their heart, and is therefore called an evil heart of unbelief, Heb. 3.12. they are hardened into a want of all sense and conscience of their offences, through the deceitfulness of sin, vers. 13. And this effect is obvious and ordinary; for not only the nature of things, but even the just judgement of God concur to it: Nothing being more common, than for those men, who hold the truth, as St Paul sayes, in unrighteousness of living, and even whil'st they know God, do not glorifie him by their service and obedience, which are due to him, and are our way of glorifying him as God, nor are thankfull in their hearts and actions; to lose that knowledge, and to become vain in their imaginations, their foolish heart being darkned, by Gods giving them over to a reprobate mind, or a mind void of all true judgment, to do those things which are not convenient not knowing they are so, Rom. 1.18, 21, 28.
But now as for these prejudices which get into our consciences and perswasions, not through any force of reason which compells, but through the witchcraft of lusts and vices which enveagle, and make us willing and desirous to believe them; they will not excuse us, because they are themselves sinfull, and deserve damnation. For they enter at an ill door, and win upon us through a reigning lust, or a damning sin; and therefore they are so far from excusing those transgressions which flow from them, that in themselves they are instances and effects of a deadly offence, and if repentance intervene not, will certainly prove desperate and damning.
St Paul in breathing out threatnings against all believers, and in persecuting of the Church, acted only according to the best of his own Judgment and Opinion. For he verily thought with himself, that he not only might, but ought to do several things contrary to the Name of Jesus of Nazareth, Acts 26.9. But as this Opinion was his sin, so would his transgressions upon it have proved his condemnation, had not God shewn pity on him in calling him to repentance and conversion, whereby alone it was that he obtained mercy and pardon. I was, sayes he, a persecutor, and injurious; but I obtained mercy by that Grace of God conferr'd upon me at my conversion, which was exceeding abundant with these two fundamental Graces, which are a most prolifick spring of all the rest, (viz.) Faith, and Love, which is in Jesus Christ, 1 Tim. 1.13, 14.
The Jews who blasphemed and crucified our Saviour, did nothing against their own conscience: for their Opinion bore them out in all that practice, in regard they judged it to be no sinfull murther, but a most necessary act of Justice upon a great impostor, and a most laudable and legal execution. I wot Brethren, sayes St Peter, that through ignorance ye did it, as did not you only, but also your rulers, Acts 3.14, 15, 17. But forasmuch as this Ignorance was their own fault, and their prejudices were owing to their own vices, in regard that for this reason alone their minds would not receive a true belief of Christ and his Laws, because they plainly contradicted their sinfull lusts and practices: therefore should it by no means excuse them, but, if their repentance did not prevent it, it would most certainly in the end prove deadly and damning. For their crucifixion of him, he tells them, was by wicked hands, Acts 2.23. and it was only upon their repentance, and conversion, that their sins of blasphemy and murder should be blotted out, Acts 3.19.
Again, the transgressions of the Pharisees were justified by their own Opinions; for they looked upon themselves, notwithstanding them, to be holy men, and favourites of Heaven: But proceeding, as we have seen they did, from unmortified lusts and a wicked life, they rendred them obnoxious to damnation; How can you escape the damnation of hell? Mat. 23.33. The sins of the Gnosticks, notwithstanding they were warranted by their disobedient Principles, were of a damnable nature; for their heresies and disobedient Principles themselves, being the effects of disobedient and wicked hearts, deserved damnation, and are called by St Peter, in that Chapter where he recounts them, and with great zeal inveighs against them, damnable heresies, 2 Pet. 2.1. They are works of the flesh, or the products of unmortified lusts and carnal practices; and must therefore share in the same judgment with other flesh… works amongst whom they are reckon'd. The works of the flesh, sayes St Paul, are manifest, seditions, heresies, envyings, murders, drunkenness; of the which I tell you, that they which do such things shall not inherit the Kingdom of God, Gal. 5.19, 20, 21. If we will transgress our Duty by disbelieving it first, and giving credit to such Opinions as destroy the obligation of it; our disbelief of our Duty will by no means excuse our sin, or rescue us from condemnation. For to disbelieve the Laws and threatnings of Christ is the very worst part of unbelief, and the most hatefull and deadly instance of infidelity. And as for unbelievers, sayes St John, or those men who will not believe Religion, or the best part of it, Laws and Duties, but seek to evade its force after that God has plainly told them of it; they shall have their part in the Lake which burns with fire and brimstone, Rev. 21.8. Men without understanding, who will not see their Duty, because they are oRom. 1.21, 28.blinded by such lusts as fight against it, in the judgment of God are pMat. 15.14.worthy of death, Rom. 1.31, 32. The reason why their consciences adhere to such Opinions as utterly destroy their Duty, is only because their lusts and vices have made them hate, and turn away from it: And as for every such prejudice against a Duty, as proceeds from our aversation to it, it is of a great guilt, and liable to a very severe punishment. For in this St Paul is peremptory; All they shall be damned who believe a lye, and believe not the truth, through the pleasure which they take in unrighteousness: They shall perish, because they receive not the LOVE of the Truth, that they may be saved by it, 2 Thess. 2.10, 11, 12.
When our disobedient prejudices therefore enter upon this score, and are begot in us through a wicked heart, and through some reigning lusts and vices which are served by them; but not by any weakness of understanding, or such fallibility of means as may betray even an honest heart into them: they are subject to a sad doom, and a severe censure; they will by no means plead our excuse, but are an Article of our condemnation.
And as for some marks whereby to judge whether our disobedient prejudices proceed from this deadly Principle, our unmortified lusts and vices, and thereupon are of this dangerous and damning nature, or no; we may observe these Characters, and judge according to these measures.
First, If that Lust or Sin whereto our prejudice is subservient be strong and powerfull, if it reign in us, and in the ordinary course and custome of our lives gives laws to us: the corruption and disobedience of our heart is plainly the cause of our disobedient conscience and corrupt perswasion. It is not only the errour of our conscience which makes us serve the sin, for we serve it equally in other instances where that is wholly unconcerned. The Sin is unmortified and imperious, it carries us on to transgress where it is further'd by the errour of our consciences, and where it wants it. But it is the wickedness of our hearts which makes us to be wicked in our judgments, and to espouse such Opinions as encourage and defend it. For when any lust is so strong in us as to rule our practice, it will be sure to lay a corrupt byass upon our wills, so that we shall be apt still to judge in favour of it, and be very partial in all those Opinions wherein it has any interest. And therefore several disobedient prejudices will be taken up to serve a turn, and we shall work our selves up into a belief of them for the sins sake, which is justified and protected by them.
Is any man therefore of a temper and conversation that is fierce and contentious, busie and restless, forward to give Laws, and impatient to submit to them: 'Tis no wonder if he takes up Opinions that justifie contempt of Governours, that avow Alteration and Disturbance, and countenance Faction, Sedition, and a Civil War. For the ungovernableness of his Conscience is but agreeable to the ungovernableness of his Practice; the Sin reign'd first in his heart and life, and was from thence with ease instill'd into his Opinion and Perswasion.
Is any man habitually inclined to Pride and Ambition, Wrath and Malice, Revenge and Cruelty; is he greedy of Gain, and a slave to sensual Delights and bodily Pleasures: He is prepared for any of those Vile Opinions which overturn all Laws to promote Christs Temporal Power on Earth, or to advance the secular greatness of his pretended Vicar and Holy Church; and for any others of like nature. For the unmortified lusts are a Law to him in his life before they come to govern in his conscience; he is first wicked and rebellious in his heart, and that makes him to admit of such wicked Opinions into his understanding.
In these men then the case is plain; it is clearly seen how they came by their disobedient prejudices, for their lives and conversations show that abundantly. Disobedience reign'd first in their hearts, and thence got into their consciences and perswasions.
Secondly, If the disobedience and the prejudice lay so near, and were so close conjoyn'd, that a man could not but see one when he saw the other; it is still imputable to his wicked lusts and vices. For he discerned how obedience was impair'd, and how the Sin was served by it when he first gave credit to it; and therefore he was plainly acted by a want of virtue and an evil heart. For if he had been touched with any love of virtue, he could not have allowed of that which he knew would evacuate and undermine it; but he would have shewn much more forwardness to reject the Opinion for the sake of the sin, than to embrace it upon any appearances of argument and reason. So that his prejudice enter'd through an aversation to that instance of obedience which it undermined; and it was his love to the wicked lust which was advanced by it, that made way for it. He willingly and designedly served the sin, and he saw how much the Opinion contributed to it, and therefore he readily embraced it.
Nay further,
Thirdly, If the sinfull consequences were not discerned when a man at first embraced it; yet if they are such as are of a plain unquestionable guilt, and greatly sinfull, and when he is shewed afterwards how they follow from it, he still stands by it and adheres to it; however the prejudicate Opinion might enter at the first, yet it holds possession by a heart that is wicked and disobedient.
Some sins there are whose guilt is not altogether so clear and indisputable, but that an innocent and honest, although a weak and erring mind, may sometimes question and overlook it. And thus many truly religious souls do not think that their refusing to observe the commands of men about the ceremonies of divine worship, is disobedience; or that their over-acting in the cause of God and Religion, is pragmaticalness. For these sins, among several others, although they are plain and obvious to an unprejudiced and piercing understanding, which is able to discern the grounds and reasons of things, and fairly to consider of them: Yet to such minds as have fallen unhappily under some mistaken notions and false prepossessions, they are not evident; whence many men that have honest and obedient hearts, do yet err, and judge amiss concerning them. But then several other sins are so open and notorious, that no sober mind, and virtuous inclination can ever have any doubts about them. Thus, for instance, no honest man who is willing fairly and seriously to consider things, can ever question, I think, that killing without Commission from Authority, and due process of Law, is Murther; that spoils without judicial course, are robbery; that appearing in Arms against the supreme Sovereign Power, or men commissioned by him, is Rebellion; that intoxicating use of Wine, is Drunkenness; and a promiscuous use of Women, Adultery or Fornication. These sins, and many others, are of so open and notorious a nature, that no man of an ordinary wit, if he has any competent degrees of honesty, can ever apprehend them to be other than damnably sinful. And if any man has any opinions which in any cases justifie some of these, if he continues to hold them still after he sees how these sins follow from them, which he must needs do when he practises and incurrs them, because the opinions lead him on to them; 'tis plain that his opinion holds possession of his mind, because his heart is wicked: simplicity and ignorance it may be gave it entrance; but sin and disobedience enable it to persevere.
If the man indeed was only simple and short-sighted, rash and forward at the first, and either had not understanding or patience enough to look on so far as the sinful consequences when he gave it entrance; his lusts and vices at that time could have no share in it, because he did not see how they could be served by it; and so far the simplicity of a well-m…aning mind, and the obedient temper of an honest heart and a good intention, may plead his excuse for his otherwise wicked and disobedient perswasion. But if afterwards he persists in it, when he sees all the iniquity and disobedience that flows from it, and goes on to cancel and transgress notorious and weighty Laws upon the assurance of it: 'tis manifest then that his heart is wicked, and that he is influenced more by a reigning sin, than by a cogent reason. For if his heart were acted by a full resolution of obedience and a love of Vertue, he would quickly renounce such opinions when once he saw such notorious and unquestionable Laws to be overturned by them. But since he will stick to his wicked Principle, even when it destroys obedience, and prefer a disputable opinion before a weighty and plain Duty; 'tis plain to all, that he is not willing to obey, but industrious to seek a shift, and to evade all obligation to obedience.
As for this enquiry then, viz. When our disobedient prejudices get into our consciences by the help of our own unmortified lusts and damning vices: from these measures we may make our own souls this Answer: If we are usually, and in the common course of our lives, guided by that lust or vice which our prejudice advances; if we saw the disobedient effects of it when we first gave credit to it; or if we still adhere to it after that we have been plainly showed the unquestionable and notorious sins which are avouched by it: Our prejudice took place by virtue of our disobedience, and without our timely repentance it will certainly condemn us. If it entred innocently and honestly through the weakness of our understandings, or the fallibility of the means of knowledge, it would be pardoned and not imputed to us: but since it gains admittance by our love to damning lusts and disobedience, it is of a deadly guilt, and, unless repentance intervene, will certainly destroy us.
And thus at last we have seen what ignorance is effected by our prejudices; and what is to be judged of those transgressions which are incurred under it. And the summ of all is this, That our prejudices make us either quite overlook several Laws, or even whilst we know and consider of them, to venture upon several disobedient actions which really come under them, not knowing that they do. And if such prejudices entred through the fallibility of means, and weakness of an honest understanding, they are pardonable and uncondemning: but if they took place by means of strong lusts, and a wicked heart, they are deadly sins, and fit to be charged upon us, as all others are, without repentance, to our condemnation.
But seeing it is much safer, and infinitely more eligible to have no disobedient prejudice at all, than to be put into all this danger about the pardon and forgiveness of it; before I dismiss this Point, I will set down one plain Rule and easie Method, in matters of Duty and moment, to prevent it. For by this means we may all of us attain, in good measure, to that which St Paul assures us was his utmost care and industrious exercise; viz. a conscience void of offence, or rather an nforeign.inoffensive conscience, which is no scandal or cause of sin to us, and which doth not stumble and cast us down into any breach of Duty either towards God, or towards men, Acts 24.16.
And the Rule which I would press upon all simple and honest minds for that purpose is this, Begin with Duty and plain Laws, to make them the measure whereby to judge of Notions and Opinions; not with Notions and Opinions, to make them the measure whereby to interpret plain Laws.
For our Duty is made plain and open, and expressed so clearly as that every man may understand it. It is no matter of skill and parts to know Christ's Commandments; but an honest and a teachable heart is a better preparation to that, than refinedness of wit and philosophick learning. For God who gave us Laws, knew the measure of all capacities, and the compass of every understanding; and what he intended that all should practise, he wanted not skill to express so plainly that every one might apprehend it. Laws are the Rule of the last Judgment, and our obedience or disobedience to them is a matter of life or death; and that in all reason and equity ought to be revealed clearly and sufficiently to every understanding, which every man must for ever live or dye by. As for Laws and Duty then, they are plain and easie; they are expressed in such clear and intelligible words as carry what God means by them in their usual and obvious acceptation. So that in judging of them, if we begin there, there is no great difficulty; seeing they are easily and obviously understood by any man, who brings along with him an obedient and teachable mind to the obvious understanding of them.
But as for abstract Notions and general opinions, they admit of much doubting and dispute, and of great appearance of reason, and variety of argument on one side, as well as on the other. And besides, all capacities are no fit Judges of them; but those only which have much quickness, and much experience; that can dispel the darkness, by clear evidence; and help the confusion, by a distinct representation of things; that can judge of reasons, and of exceptions, and of the various degrees in evidence, and the just weight of arguments. So that they are a matter, not for the determination of common heads, but for the learned and witty, for refined Parts and Philosophers. Yea and even among them, by reason of their difficulty and doubtfulness, they admit of great disputes, and beget generally much variety of judgment and opinion; wherein if some think true, as it is very possible, nay often happens that neither do, the rest must of necessity be mistaken.
Opinions therefore and Notions are more dark and difficult, less easie to be understood than plain Laws, and much more liable to be mistaken. So that Laws and Duty are fit to be made a Principle, because we may easily understand them, and be well assured of them: but general Notions and Opinions being more dark and liable to errour and mistake, they are not so proper to be themselves a Rule, as to be measured and judged of by them.
And that they should so is further reasonable, because in the very designs of God, obedience is primarily and chiefly intended to be ministred to by Divine Truths; not truths to be served and furthered by obedience. For the revelation of religious truth is given by the Authour of our Religion himself in order to religious practice. The very end and perfection of our Faith being to produce oJam. 2.22.Good Works, to make us p… Joh. 5.4.overcome the World, to q1 Pet. 1.9.save our souls, or to deliver us from our sins, which are those evils that rMat. 1.21.Christ came to save us from. And since obedience unto Laws is the end, and general truths are only means whereby to compass it; 'tis certain that no truth can ever oppose a Duty, or evacuate obedience, because God would defeat his own end in revealing it, should he at any time become the Author of it. So that this cannot be a proper, at least it is not a safe way of arguing; this plain Law in such and such parts, and sorts of instances, contradicts a truth, and therefore it is no Duty: whereas we should proceed quite contrary after this manner; this or that opinion interferes and undermines this or that plain Law, so that it can never be a true opinion. For this arguing is fair and likely, and withal it is most secure. It is sure to preserve obedience, because it admits of nothing that interferes with it: and it is also very likely to preserve truth; for it is most certain that no Doctrine can ever come from God which encourages or justifies any wickedness; so that not only an obedient heart, but even a free and impartial reason must quit the Principle, if it appear to draw after it an evil consequence.
To settle Principles and Rules of Judgment then, especially for simple and unlearned minds, the first enquiry ought to be, not what is true or false, but what is good or evil. For since the knowledge of this is more plain and obvious, easie and accessible to all, but to them most especially; 'tis evident, that as all others, so particularly they, if they would secure even Truth as well as Duty, must begin with Laws as their Principle, and from thence make their inference to Doctrines and Opinions. To avoid sinfull errours and disobedient prejudices, they must use Laws and Duties as the measure whereby to judge of notions; not notions and opinions as the standard whereby to measure and interpret plain Laws.