The Arraignment of Error — Samuel Bolton

The Arraignment of Error · Samuel Bolton

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. That no man can plead an unerring ſpirit, an immunity from all kinde of error.Conſul miſner de eccl. p. 657, &c.

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

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

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

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

Who are in danger to be led aw…y with errour.Qu. Who thoſe are, that are in danger to be led away with errour.

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

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

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

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

2. All ſuch who have not entertained the truth with love of it, men that take it into their heads to know, but not into their hearts to love. Truth hath rather a tyranny then a ſoveraignty over ſome men; it awes many, whom it doth not perſwade, it convinceth their underſtandings, but doth not convert and turne their hearts, their heart is up in rebellion againſt all their light; their affections are in armes againſt all their knowledge, and their ſpirits are not brought into a peaceable ſubjection to thoſe things revealed. And ſuch men truth will quickly be weary of them, or they of truth, where the heart doth not cloſe with truths reveal'd, but ſtill ſtands up in armes againſt it, this man is in danger to be given up to a way of errour. You have this in 2 Theſſ. 2 9, 10.2 Theſſ. 2 9, 10. Becauſe they received not the love of the truth, that they might be ſaved. For this cauſe God ſhall ſend them ſtrong deluſions, that they ſhould believe a lie, and be damned.

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

3. All ſuch who have not walked ſutable to thoſe truths which God hath revealed to them. It may be thou haſt had many precious truths revealed to thee, and thy corruptions would not ſuffer thee to walke ſutable to them, there is light in thy head, but darkneſſe in thy life, truth in the underſtanding, but errour and ſin in practice and converſation, let me tell thee thou art in danger to be given up to errour. Men that will not doe what they know, ſhall not know what to doe; men that will not follow the guidance of truth, ſhall be led aſide with errour, Sinne in practice will bring in errour in principle. Men of a bad life, cannot long be men of a good beliefe, 2 Theſſ. 2.12.2 Theſſ. 2.12. the Apoſtle tels us of ſuch, who were carried away with the deceiveablenſſe of errour, who have not believed the truth, but have taken pleaſure in unrighteouſneſſe. If you know Gods will, and will not doe it, if God have revealed his minde to you, and yet you will not ſquare your lives to it, if you will walke in waies that are not good, notwithſtanding God hath revealed the evil of them, you are the men are in danger to be given up to errour.

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

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

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

We ſay men alwaies worſhip the riſing not the declining Sunne: So riſing truths, advancing truths, enriching truths they will owne. But who will owne a ſinking, a declining cauſe, who will cloſe with a perſecuted truth, an impoveriſhing truth, an impriſoning truth: Which is a plain evidence that truth is not entertain'd for truths ſake. Men will ſee nothing truth, that ſtands not with their advancements, their greatneſſe, their accommodations; when truth comes once to live on us, we grow quickly weary of truth. And ſuch men as theſe, they are in the high way to errour, he that will be of truths ſide, ſhall not ever be of the riſing ſide. And when men cannot finde theſe things in the waies of truth, and do ſee them in a way of errour, they will forſake truth and cloſe with errour.

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

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

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

It is the obſervation of Pareus upon the Jewes, Act. 5.36. where you reade of many of the Jewes that were ſeduced, he tels us,*Iuſto judicio Dei ſeducti multi fuerūt, ut crederent impoſtoribus, quia Chriſto fidē habere nolucruat. Par. It was just with God that they ſhould believe impoſters, becauſe they would not give credit to the truth. It was just with God that they ſhould be puniſhed with embracing a ſhadow, who had rejected the ſubſtance; with errour, who rejected truth. Chriſtians! you have had many cleare diſcoveries of truth to you. Let not corrupt ends, ſelfiſh reſpects come in, take heed of rejecting any truth for corrupt ends, if you doe, you will be in the high way to be led aſide with errour.

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

Nay the love of the world will make men embrace errour in ſtead of truth, as you ſadly ſee in Spira. There is no cauſe can be ſure of them, whom either money or honour can buy out, ſuch men they are only this way till they can mend their wages. As they ſay the winde it follows the abundance of exhalations: ſo they follow that way, where moſt abundance of profit. He that will ſerve God for a little, will ſerve the devil for more, he will be any way where moſt wages may be had.

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

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

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

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

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

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

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

2. Get to be his childe, Iſa. 54.13.

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

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

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

6. Be humble, Pſal. 25.11.

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

We are now come to the fift and grand Queſtion.

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

1. Who are to examine opinions.

2. By what rule, or by what touch-stone we are to examine.

3. Who is to judge of them.

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

We ſhall now begin with the firſt. And that is a maine inquiry. viz.

1. Who thoſe are who are to examine.

And if you aske the judgement of the Papiſts in this point, they will tell you, that none are to examine or judge of opinions or controverſies, but only the Church, that is, a Synod of Biſhops, or an Aſſembly of Roman Prelates. This is their tenent, that what ever the Prelates doe define in cauſe of faith, that ought to be beleeved and received of all Chriſtians without any examination or doubt, Bellarm. hath this paſſage*Eccleſia non poteſt errare in explicanda …octrina fidei, & Chriſtiani tenentur eam recipere, & non dubitare an haec ita ſe habent, debet Chriſtianus ſine examine recipere doctrinam Eccleſiae. the Church cannot erre in unfolding the doctrine of faith, and all Chriſtians are bound to receive their determinations without any doubt, whether they be true or not. A little further he ſaith, Every Chriſtian ought without any examination to receive the doctrine of the Church, that is, that doctrine, thoſe preſcriptions and definitions which they ſhall ſtabliſh. And he gives one reaſon, becauſe what they doe establiſh and preſcribe to others, they doe it not as teachers, but as Judges. He hath theſe words, It is one thing to interpret the rule, after the manner of a teacher, another thing to interpret it after the manner of a Judge: to the explanation of it after the manner of a teacher, there is required only learning and knowledge, but to the explanation of it after the manner of a judge there is required authority. The doctor doth not propound his ſentence as neceſſary to be followed, but as reaſon doth perſwade: but the judge propounds it as neceſſary to be followed. Auguſtine and the reſt of the Fathers had but the office of teachers,Aliud eſt interpretari legem more doctoris, aliud more judicis, &c. Bellar. Tum doctrinam ex D…o eſſe ſat is inrelligium, cū a legitimo paſtore proponi eam animad vertimus, &c. Greg. de Vol. but Councells and Biſhops in Convention have the office of Judges, thus he—So that you ſee this is their opinion.

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

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

3. That this Church to which they give this abſolute Empire over Chriſtians, is nothing elſe but an Aſſembly of Roman Biſhops.

You ſee he ſpeakes high, and yet ſome goe farther then this: One of them hath this paſſage. Then doe we ſufficiently know that the doctrine is of God, when we perceive it to be propounded to us by our lawfull Paſtor, eſpeciall a Councell aſſenting to it, And if any will not reſt here in the doctrine propounded, but will try further, and arrogate judgement over their judges, and call to queſtion whether thoſe things are truths which are propounded by the Church, by whom the ſpirit of God would teach us, let ſuch an one know, he doth tranſgreſſe Gods bounds, and the way and manner of trying of spirits commanded of God. The ſame man ſaith further. It is not fit that any private man ſhould arrogate to himſelfe to judge of the doctrines or opinions of his Prieſt, Quic ſimpliciter omnes jubebantur ſacerdoti de rebus controverſis a…quid ſtatuent… acquieſcere. Greg. Eccleſiae miniſterio credimus ſimpliciter & abſolutè, & ſi miniſtri eccleſiae in aliquo dubio definiendo errarent, populus Chriſtianus errare poſſet; imo deberet. Stapl.becauſe every one are ſimply and abſolutely commanded to rest in the determinations of the Prieſt.

I will but name another, who yet riſeth higher. We doe ſimply and abſolutely believe the ministry of the Church. And the people are ſo ſubjected to the ſentences of their Paſtors, that if the Priest doe erre in any thing, the people may and ought to erre in obedience of them.

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

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

And this belief ſuits well with the people, ſay they, to believe as the Church believes, for he that doth believe, him that doth believe, is not improperly ſaid to believe, though he know not what he doth believe. An opinion which dothaPapiſtae in religione recipienda ethnicorum, imo pecudū more ducū tur. beaſt men, and denude them of all reaſon, and what is of man in them. Againſt which Luther ſpeaks in theſe words.bHoc uno ſcelere meritos eſſe Praelatos Romanenſes, ut ex eccleſiae coetu, tanquam lupi, & tyranni pellerē tur. Tom. 2. p. 375. Qu. Who are to examine opinions. For this one wicked opinion, viz. that abſolute dominion which they claim over the faith, and conſciences of men, the Roman Prelates deſerve to be driven out of the number of the faithfull, as Wolves and tyrants. And under this cenſure we will leave them, and come to the anſwer of the Queſtion.

Qu. Who are thoſe who are to examine opinions?

You have heard what the Papiſts ſay, viz. that none ought to doubt of, or examine the opinions, definitions and determinations of the Church. Before we come to give you our anſwer, we will premiſe ſome diſtinctions, as touching examination.

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

1. There is a publike and authoritative examination.

2. There is a private and Chriſtian examination. Or,

1. There is an examination in reference to publike cenſure.

2. There is an examination in reference to private ſettlement.

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

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

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

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

1. I ſhall clear it by Scripture, and you have one here in the text, Mat. 24.4. Take heed that no man deceive you, &c. 1 Theſſ. 5.21. Prove all things, and hold faſt that which is good. 1 Joh. 4.1. Beloved, believe not every ſpirit, but try the spirits whether they be of God, becauſe many falſe Prophets are gone forth into the world: So that you ſee the truth clear in Scripture, That it is the duty of every one to examine, not only private opinions, but even the ſentences, definitions and determinations of Synods, of Councels themſelves, and to receive them, and reject them as they are evident to be agreeable and conſonant, or diſſonant and contrary to the Word of God.

But againſt theſe places the Papiſts object.

Object. That thoſe commands of proving,Praedicta mandata non ad omnes, ſed ad Doctores pertinent. Bellarm. examining and trying of opinions, doe belong unto the Doctors and Steerſ-men of the Church, and not to all.

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

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

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

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

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

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

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

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

But we ſay Councels and Synods may erre.*Et errore p…ſſe, & erraſſe cō cilia certum eſt. That Councels may, that Councels have erred is certain, and therefore their reſults in ſtead of being manifeſtly good, may be evidently bad, witneſſe the reſults of the Councel of Neocaeſarienſis, Doctores in Synodis congregati, vel concilia, ſive particularia, ſive generalia ſin…, uti ſaepiu… in rebus fidei errarunt, it… eti… num errare poſsunt. Miſner. Praesbyteris in nuptiis bigami prandere non convenit, quia cum poenitentia bigamus egeat, quis erit Praesbyter, qui propter convivium talibus nuptiis poſſu praebere conſenſum. Poſt conſecrationem corpus & ſanguis Chriſti eſt ſenſualiter in ſacramentis, & manibus ſacerdotum tractotur, &c. Confeſs. Berenger. errat apud Gratianum de Conſecrat diſtinct cap 2. Conſul. Daven. de judice & normâ fidei, p 136 uſque ad p 142. Conſul. Miſner. de eccleſia, pag. 615. uſque ad pag. 744.which condemned ſecond-marriages, as a great ſinne. And the Roman Councel approved on by Nicolaus the 2^d, who concluded the reall preſence in the Sacrament, and in as groſſe a manner, as ever was, viz. that after the conſecration, the body and bloud of Chriſt was ſenſually in the Sacrament, handled by the hands of the Prieſts, & torn in peeces with the teeth of believers.

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

And therefore ſeeing that all Doctrines are not free from d…ubts, which are establiſhed by Councels, nay, ſeeing that Councels themſelves may erre, therefore theſe commands of Chriſt, Take heed of being deceived, and thoſe of the Apoſtle, Prove and try all things, are of uſe and requiſite to the examination and tryall of the reſults of Councels and Synods themſelves. They that preſcribe things, are but men, and therefore not infallible, they may erre and we that receive them, we are men too, and therefore are to receive them as men, that is, rationally, not precipitantly, deliberately, not raſhly. aOmnis homo dimittens rationem propter authoritatem humanam, incidit in inſipientiam beſt ialem. Dur.That man that puts off reaſon, for humane authority, fals into beaſtly folly.bNullius puri hominis authoritatem rationi praeſerrimus. We preferre no authority of pure man before reaſon: ſo that as we are men, we are to receive doctrines, and that's rationally: but yet more, we are not onelyonly men, but Christian men, and therefore are to receive doctrines as Christians, having a light of the Word, added to the light of reaſon, whereby we may be able to examine thoſe things which are preſcribed. And that ſhall ſuffice for the firſt argument.

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

1. They have light, as men.

2. They have light, as Chriſtians.

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

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

2. God hath furniſhed them with light and abilities, as Chriſtians, he hath not only given a naturall, but a ſpirituall and ſupernaturall light, whereby we are made able to enquire into the truths of God. It is the opinion of our learned Divines againſt the Popiſh tenent of implicite faith, and blinde obedience,*Quod ſinguli fideles habent, adeò tale donum illuminationis, quod eos reddit ſufficientes & idoneos ad examinandum, dijudicandum & diſcernendum in dogmatibus fidei, quod verum, quod ſalſum, quatenus ſunt unicui que eorum ad ſalutem neceſſariò credenda, vel cavenda. Daven, de jud. & fidei. That all and every believer hath of God ſuch a gift of illumination, that renders them ſufficient, and fit to examine, judge and diſcern of the doctrines of faith, what are true, and what are falſe, ſo farre as they are needfull to ſalvation to be embraced or rejected.

And there is enough in the Word to prove it, Iſa. 45.13. And all thy children ſhall be taught of the Lord. Chriſt ſpeaketh the ſame, Joh. 6.45. Joh. 7.17. If any man will doe my will, he ſhall know my doctrine, Pſal. 25.14. The ſecrets of the Lord are with them that fear him, and he will ſhew them his Covenant, Conſul. Whitak. cont. 1. q. 5. c. 8. arg. 4.Matth. 13.11. To you it is given to know the mysteries of the Kingdom of God, &c. Joh. 10.4, 5. My ſheep hear my voice and know it, but they know not the voice of a ſtranger. 1 Cor. 2.14, 15. The carnall man diſcerneth not the things of God, &c. but he that is spirituall judgeth all things, and he himſelf is judged of no man, Epheſ. 5.8. Ye were once darkneſſe, now light in the Lord.

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

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

If indeed there were no more required then to embrace and receive what ever were tendered, without any further tryall or examination of it, there were no need of all this, there were no need of the underſtanding of Chriſtians, nay indeed of the underſtanding of men. As one ſaith to this purpoſe, to receive all, and ſwallow all offer'd,*Nō eſt opus virili… intelligentiae, ſed pucritis inſcitiae. there is no need of the underſtanding of a man, but of the ſimplicitie of a childe. Infants doe ſwallow what ever the Nurſe puts into the mouth, but men examine whether that which they eat be wholſome, yea or no; now if you will ſwallow what ever is offer'd, and not examine it, what needs the underſtanding of men, the ſimplicity of children will ſerve for that. And ſo much in brief for the ſecond reaſon.

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

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

2. Nor to receive what ever is impoſed.

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

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

And therefore we are exhorted to beware of ſuch, Jer. 23.16. Hearken not to the words of the Prophets that propheſie unto you, they make you vain, they speak a viſion of their own heart, and not out of the mouth of the Lord. And upon this ground you have it ſo often in the new Teſtament, Beware of falſe teachers, beware of the conciſion, beware of ſuch who doe come in Lambes clothing, but within are ravening wolves. Pariſienſis hath a ſtrange paſſage.aSi ſeductor ſub. praetextu veri doctoris, ſimplici alicui & indoct… errorem aliquem impietatis praedicet, Deus cor ejus avertet, ne illi credat, niſi h…c vel negligentia ejus, vel alia culpa impediat. Pariſ. de legib. cap. 21. If ſome ſeducer ſhould come under the pretext of a true and orthodox Preacher, and ſhould preach ſome wicked errour to ſome ſimple and unlearned men, God (ſaith he) would turn the heart of his people from believing his doctrine, unleſſe their negligence; or ſome other fault of theirs, were the obſtacle and hinderance of it. And Augustine hath a paſſage like it.bNeminē excuſatū iri, ſi ſeducatur per verba homl…um, quia vocem ipſius Chriſti in ſacris Scripturis audiri debuit. Auguſt. There is no man (ſaith he) that is to be excuſed, if he be ſeduced by man to errour, becauſe (ſaith he) he ought to have heard the voice of Chriſt in the Scriptures.cNemo mihi dicat, ô quid dixit Donatus, quid Pontius, &c quia nec catholicis epiſcopis conſent endum eſt, ſicuti fortè fallantur, ut contra canonicas Dei Scripturas aliquid ſentiant. Auguſt. de unit. eccleſiae cap 20. No man ſhall ſay to me, What ſaid Donatus, or what ſaith Pontius, or Parmenianus, or any mortall man? there is no believing of the greateſt Councels of the world, becauſe it is poſſible they may erre and deviate from the Word of God, &c. So much for the third Argument.

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

1. The facility of being deceived, if we doe not examine doctrines: moſt men that are carryed away, they are drawne aſide for want of examination. It may be they examine the quality of the doctors, not of the doctrine, they looke upon men, and ſee them men of great parts and learning, men of holy life and converſation, men perhaps that know much of Gods minde, and thereupon they ſwallow all that they offer, they embrace all that they tender, Conſul. Miſner. pag. 657. &c.and never examine whether the things they hold forth be conformable to the Word of God. Why the learnedst men, the moſt knowing men, the moſt holy men, may be deceivers, may leade thee away with an errour, and therefore ſeeing ſuch facility of deceit, there is great need of examination:Ne dum Evangelium ſitiant, venenum hauriant. Leſt while they thirſt after the Goſpell, they drinke poyſon: leſt while truth is their thirſt, errour may be their drinke.

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

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

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

The meaning is evident, if you conſider with me, there are two-fold maſters, 1. Maſters according to the fleſh, and maſters according to the ſpirit. We are to be obedient to Maſters according to the fleſh, ſo farre as appertaines to the outward man in all outward things. But of our ſoules and conſciences, as we have no Fathers, Oportet nos ex ea parte, quae ad hanc vitā pertinet, ſubditos eſſe poteſtatibus, ex illa vero parte qua credimus Deo, & in regnum ejus vocamur, non oportet nos eſſe ſubditos cuiquam homini. Aug.ſo we have no Masters upon earth, onelyonly our Maſter and Father which is in Heaven.

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

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

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

I thinke it not neceſſary to name many; a few therefore for all. Clem. Alex. hath this paſſage.*Non abſolutè enuntiantibus fidem habemus, quibus licet contrarium enu…tiare, &c. Clem. Alex. Si contraria invicem ſenſerint concilia, debemus quaſi judices probare meliora. Hilar. de Synod. adverſ. Arianos. We are not abſolutely to aſſent to the doctrines and determinations of men, who themſelves may diſſent from their owne opinions, nor to expect the teſtimony which is given of men, but to ſearch and prove what is the voice of God. Another this. * If Synods ſhould determine contrary, we as judges ſhould prove and approve of the better.

It is the ſpeech of another, viz. aEgo ſolis eis Scripturarum libris, qui jam canonici a…pellantur, didici hanc honorem timo rem… differre, ut nullum eorum authorem ſ…ibendo aliquid erraſſe firmiſſi nè credam, &c. Aug. D…v. 169.I have learned to give this honour and reverence to the Canonicall Scriptures only, to believe what ever is therein is truth it ſelf: but for other writings, though men excellent in learning and holines, yet I reade them ſo, as that I do not therefore think thē to be true, becauſe they have thus ſpoken & thought, but becauſe they do thus appear to me to be conſonant & agreable to the minde of God, the word of truth. Another thus.bI… qui praeeſt, ſi praeter voluntatem Dei, vel praeter quod in Sacris Scripturis evidenter praecipitur, vel dicit aliquid vel imperat, tanquam falſus teſt is Dei, aut ſacrilegas habeatur. Iſidor. If any that are in authority, ſhall declare or command any thing which is not agreeable to the will of God, or not evidently commanded in Scripture, let him be held as a falſe witnes of God, or one ſacrilegious. Another,cOmnis homo dimittens rationem propter authoritatem humanam, incidit in inſpientiam beſtialem, Daven. He that puts off reaſon, or ſubjects reaſon to meet humane authority, fals into beaſtly folly; and the ſame Author.dNos plus rationi damus, quàm cutcun que authoritati humanae, &c. We doe not preferre the authority of any meer man before reaſon, and therefore ſeeing the fathers, whether taken ſingly or joyntly in Councels, are but meer men, and their authority but meer humane authority. The faith of Chriſtians is not to be ſo ſubjugated to the determinations of them, that there ſhall be left no uſe of reaſon, much more of Scripture in proving and examining doctrines, whether of God or no.eSicut debitor eſt voluntas ſuae operationis in bonis volen…i…: ſic intellectus ſuae operationis debitor eſt in veris credendis, ſeu cognoſcendis; quare nec error, nec ignorantia excuſet unquam a perditione. Pariſ. de leg cap 21. Parienſis hath this paſſage. As the will is a debtor unto God in its operations for the choice of good: ſo is every mans underſtanding a debtour to God in its operations for the beleeving of truth. Therefore neither errour nor ignorance can excuſe any before God if they periſh. Another, ſaith this.fAd ipſum verbum Dei oportet nos omnes ſcientiarum diſciplina… & opiniones, tanquam ad lydeum lapidem examinare, &c quodcun que ab eo auth…r…tatem non habet, eadem facilitate contemnitur, quâ affertur. Cornel. Agrip de vanit ſcient. cap 100 de verbo Dei. It is our duty to bring all opinions to the Word, as the touch-ſtone of them: and if any hath not its authority thence; It may be as eaſily contemned, as it is offered and held forth. Luther alſo ſpeaks the ſame thing; he hath this paſſage.gOver debent ferre judicium, utrum Prae…ati vocem Chriſti, vel alienorum proponant. Luther. Tom 2. pag. 375. Conſul. Dav. de Jud. & nor. fidei. ubi plures recitantur, pag. 167, 186. &c. etiam 168, &c. It is the duty of the flock of Chriſt, to examine whether their Paſtors doe ſpeak the voice of Chriſt, or viſions of their own heart. The ſame man ſaith further. Where the Word of God is preached, the people have not only power and command to judge of doctrines; but every godly man ought to performe this, under danger of ſalvation. And if we ſhould conſult with all, they all ſpeak the ſame language, and ſay, though there is not given to all the faithfull a ſpirit of interpreting Scripture, in an authoritative and publike way, yet every Chriſtian hath a ſpirit to examine, and judge of doctrine in his own conſcience. Learned Whitaker hath this expreſſion.hNon datur omnibu… fidelibus spiritus interpraetandi Scripturas, ad authoritatem publicam in eccleſia, ſed tamen …n…us cujuſcun que Chriſtiani eſt ſpirit… …, ad privatam doctrinae probationem & dijudicationem in conſcientia ipſius. Polan. Syntag. l. 1. cap 45. Omnibus piis incumbit, ut ſibi caveant, & quam vis doctrinā diligenter examinent ne falſa forſan pro veris ſuſcipiāt; quiſquis debet ni…i ſua fide, ſue que judicio divini…us in sp…rato, non ex alterius nutu & arbitrio pendere. Whitak cont. 1. quaeſt. 5. de interpret Script. It lies all Chriſtians much upon to examine all doctrine, leſt they doe otherwiſe take falſe doctrine for true, and every one ought to lean to the perſwaſion of his own judgement enlightned, and not to depend upon the will and judgement of others.

Another of our learned Divines ſaith. iIn doctrinis quorumvis mortalium admi…ten…is adhibendum eſt examen, & judicium diſcretionis, ut poſſimus tanquam probi argentarij adulterinam à leg…ti…a doctrina diſcernere D…v.In the receiving of the doctrines of any mortall man, we are to examine, and, like unto tryers of ſilver, are to diſcern between falſe doctrine and true. Again,kIn doctrina inveſtiganda non alienis tantum modo oculis, ſed ſuis utendum, &c. Daven. In the finding out of doctrine, we are not only to uſe others eyes, but our own eyes, nor are we to commit our faith to others judgements, but to clear it to our ſelves.lPedibus potius quam cordibus ca…t in ſententiam aliorum, qui dogmata non expendunt. They rather bring their feet then their hearts into a way, who ſubſcribe to the doctrines of any without examination and ſearch.mA fi…guli… ergo in doctrina ſ…tis admittend…, uſus propriae rationis, proprii que judicij requiritur, &c. The uſe of a mans proper reaſon and judgement, is required of all thoſe who are to receive the doctrine of ſalvation, not that we ſhould judge according to naturall reaſon of divine truths, but that we ſhould uſe our underſtandings enlightned (according to the rules of good and neceſſary conſequence) what is agreeable, and what is diſagreeable to the Word of God, and are no further to ſubmit to the doctrine of any mortall man, then it is evidenced to us to be deduced out of the Word of God, and agreeable to the minde of Chriſt.

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

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

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

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

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

Forenſe.

Rationale.

The former, to wit, publike judgement, they ſay belongs to them, that are in publike authority; the other belongs to all to whom God hath given a reaſonable ſoul. And*V…ſquiſque debet …tus ſuos examinare ad ſcientiā quam à Deo habet, omnis enim homo debet ſecundum ratione… agere. Aquin. Aquinas grants ſome kinde of judgement to the people. And therefore this judgement, viz. rationall and private judgement, may be exerciſed, by their own confeſſion, and yet in this they are not judge of their Judges.

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

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

And for that Allegation of Chriſts,Sedendo ſ… per ca…hedram Moſ…s legem Dei docent ergo per illos Deus docet: ſua vero illi ſi v…lint d… cere nolit… audire, nolite facere. Aug. …ract. 46. in Joh. we are to underſtand it, that Chriſt would have them to hear them ſo farre, as they might hear God in them, that is, ſo farre as that which they speak was agreeable to the Word … God, and no otherwiſe certainly. Suppoſe that the Scribes and Phariſees ſhould have preached to the people, as no doubt but they did, that Chriſt was not the Meſſiah, that he was not ſent of God to be the Saviour of the world, would Chriſt have them hear them in that, certainly they themſelves doe not hold that, and therefore that [whatſoever] is to be understood with this limitation, ſo farre as their doctrine and precepts were conſonant and agreeable to the Word of God. For where they erred, he himſelf blames them.

And indeed, if the Papiſts would conſult with their own authors, as touching this point, they would reſolve them in it. One of them propounding this Qu…ſtion, Whether people are bound to obey their Superiours in all things,1. Non ten…tur ſubd tus obedire ſuperiori ſuo cō …ra praeceptum majoris poteſtatis. … Nō tenetur obedire, ſi ei aliquid praecipiat, in quo ei nō ſubdatur. Aquin. 2. 2. q. 104 art. 5. he reſolves it after this manner.

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

2. The people are not bound to obey their Superiours, if their Superiours ſhould command any thing to them, in which the people are not ſubjected to them, that is, if in his commands he goe beyond his bounds, and require that of them, which is due to God to require only. When he commands things, which are contrary to the Word of God, we are not bound to obey; becauſe this is contrary to a command of greater power. When he commands things, which are beſides the warrant of the Word, and beyond his bounds, we are not to obey; becauſe he hath not dominion over our faith; he commands things above his power. It is a ſavoury ſpeech of Auſtin. aOportet nos ex ea parte, quae ad hāc vitā pertinet, ſubditos eſſe p…teſtatibus, ex illa verò parte qua credimus D…o, & in regnum eju… vocam…r, non oportet nos eſſe ſubditos cuiquā homini— Deo enim potius obtemperandum quam hominibus. Aug.It behoves us in things which concern this life, to be ſubject to higher powers: but in thoſe things which concern another life, we ought not to be ſubject to any man; (that is, commanding things evil, for he ſaith) it is better to obey God, then man.

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

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

Anſ. For the firſt part of this Objection, viz. that the faith of Chriſtians ought to be firm and certain, and not conjecturall or uncertain, we freely grant. It is a maxime in Divinity,*Fidei nihil poteſt ſubeſse alſum aut incertum. Nothing uncertain, nothing doubtfull or falſe can be the object of faith: and this takes away their main ground. It is then impoſſible that we ſhould believe the determinations or definitions of Synods or Councels without examination, becauſe they may be falſe, for they are not infallible, they are not unerring, as I have ſhewed; they are but men, and therefore their reſults and determinations doubtfull, and therefore cannot fall under faith.

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

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

And therefore it is rightly ſpoken by a learned Divine,*Is nititur proprij ſpiritus judicio, quod illud ſentit de rebut divinis, quod ratio dicta &c. Conſul Morton. Apolog. Cathol. p. 2. l. 5. cap. 10. Turpiſſime falluntur papiſtae, quod judicium ſpiritus privati & ſpiritus divini, ex multitudine potius aeſtimant quam ex origine. D…. He leans upon his private judgement, that judgeth of divine things, what his own humane reaſon doth dictate, but not he who judgeth of divine things, according as the Spirit of God doth perſwade him by the Word.

In this therefore the Papiſts are miſerably deceived, that they eſteem that which one man judgeth to be the judgement of a mans private ſpirit, but what a multitude and Councell doe determine, that they call the judgement of the divine Spirit, and ſo take up their judgement of a private ſpirit, or divine Spirit, rather from the authority of the determiners, …en from the truth of the t…ing determined, rather from the multitude, then from the originall of it; when yet it may happen, that the judgement of many, even of a Councel, may flow from a private ſpirit, and the judgement of one ſingle man, from the Spirit of God.aPatre… qui in Concilio Nicaeno putabāt conjugalē ſocietatem ſacerdotibus denegandam, ſequebantur judicium privati ſpiritus: unus Paphnutius, qui deſendebat rerum immaculatū, etiam in ſacerdotibus bonorabilem, ſequebatur judicium Spiritus divini. Ib. You ſee in the Councel of Nice who denied marriage-ſociety to Miniſters, certainly they followed the judgement of their private ſpirits, it was not the judgement of the Spirit of God: and on the contrary, unus Paphnutius, one Paphnutius, who defended againſt them all, the lawfulneſſe of marriage to Miniſters, and the bed to be undefiled, followed the judgement of Gods Spirit. Truth may be alone, and not with a multitude; one Paphnutius may have the truth, and the whole Councel be in an errour. Truth is not tyed to multitudes, to learning, nor to multitudes of learned, nay holy men; yet there would I ſeek it, when at a loſſe.

To conclude this then:

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

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

bSiquis credat aliquid per & propter internum dictamen Spiritus divini, judicium ejus per verbū illuminantis, & informātis, is ſolus credit uti oportet. Daven. ib.But he that doth believe a truth, by and through the inward dictate of the ſpirit informing his minde by the Word, he is not led by his private ſpirit, but by the Spirit of God.

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

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

It is never enough to be lamented, the ignorance even among them that are godly themſelves.cNon quaeritur quid rudes & inertes Chriſtiani facere poſſint ſed quid pij & fideles facere debeant. Dav. But the Queſtion is not here, what thoſe that are idle and ſlothfull can, but what thoſe that are godly and faithfull ſhould. Certainly, they ſhould be able to give an anſwe… of their faith: they ſhould be able to know the voice of Chriſt from the voice of a ſtranger: they ſhould be able to diſcern between meat and poyſon, between truth and falſhood. That is their duty; and in ſome meaſure thoſe that are believers are able in thoſe points that are neceſſary to ſalvation.

Obj. But you will ſay, that God hath not commanded unlearned men to ſtudy Divinity, that thereby they might be able to maintain the truth. God doth not require of them (ſay the Papiſts) that they ſhould underſtand thoſe things, or come to the knowledge of them,aIudicando ex ratione doctrinae. by judging of the truth or falſehood of doctrines,bSed pendendo ex authoritate docentium. but by depending upon authority of the teachers.

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

What a fearfull thing, if our condition were ſuch, as thoſe blinde Papiſts, who know nothing, but believe as the Church believes, and that they might not know, the key of knowledge is taken from them, they are interdicted the private uſe of Scriptures, and the publike uſe of them is rendred unuſefull, being read to them in an unknown tongue. And having thus beaſted men, they ſay to them after this manner,*Vos rudes eſt is & imperiti, nullo modo poteſtis judicare de quaeſtionibus fidei, ergeſi ſalvi eſſe velitis, nihil jam reliquum eſt, niſi ut coecâ obedientiâ noſtro judicio ſubſcribatis. Bellar. You are unskilfull and illiterate, and therefore are no way able to judge of Queſtions of faith: if therefore you would be ſaved, there is nothing then remaining, but that you ſhould with a blind: obedience ſubſcribe unto our judgements and determinations. Here is the miſerable condition of thoſe blinde, deluded ſouls. We know better, we know it is our worke to ſtudy and enquire into the things of heaven. It is our worke to learn to be able to judge of things that differ; if to prove all things, then to judge.

Indeed, if by Divinity, be meant Spi…oſas Scholaſticorum altercationes, thoſe thorny disputes of School-divinity, or wrangling queſtions, doubtfull diſputations, ſuch points as doe but nouriſh contention, not edifie the heart and conſcience, then we ſay indeed, that God hath not tyed all men to the ſtudy of ſuch Divinity. The Apoſtle ſaith, Him that is weak in faith, receive ye, but not to doubtfull diſputation. But if Divinity be meant the holy Scriptures, and thoſe things neceſſary to ſalvation, then we ſay that God hath tyed all men upon this bond and obligation of life, to ſtudy, enquire and to be able to judge of theſe things, which concern eternall life. One objection more.

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

Anſ. A ſhort anſwer will ſerve for this. It is one thing to be a Heretike, Daven. de Jud. & norma pag. 159.another thing to be ſo reputed. There is nothing more common then this, that they who have gotten publike power and authority to joyn with them, to account them for Heretikes, who reject their decrees and determinations: becauſe they are perſwaded they have decreed nothing, but what is according to the rule of the Word. But if they be deceived, as it hath often fallen out, and that the other be in the truth, thoſe who are called Heretikes are the Orthodox. To reject the decrees of Councels doth not make a man an Heretike; but to reject the truth, the Word of God. And therefore it is needfull to examine and to judge of things,*Ne dum haberi pro haereticis vitamus, eſse haeretici incipiamus, Daven. ib. leſt while we would ſhun to be called Heretikes, we begin to be Heretikes.

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

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

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

But let us not give to them that which is divine, and Gods right, to ſubmit to their definitions and determinations of faith, without any ſcrutiny, examination and judgement, whether they be according to Gods minde, or no.

It is the ſpeech of a learned Divine,aLaicis praecipiamus quod illis ut …e eſt, ne temerè & ſuperbè rejiciant ſanà & orthodoxa decreta praepoſitorum: ſed ne illis mandemus quod planè ſervile eſt, ut nullo judicio adhibito faciant quae vis imperata Superiorum. Daven. Let us charge the people with that which is profitable to them, that they doe not raſhly, headily, proudly reject the ſound and Orthodox decrees of Councels, and of them ſet over them; but let us not preſcribe that which is beaſtly and ſervile: that without any ſcrutiny and examination, they ſubſcribe to the judgement and impoſitions of them over them: this is, as one ſpeaksbHomines in belluas transformare. to transforme men into beaſts, to denude them of man, of reaſon: this iscFedibus poti… quā cordibus ir… in ſententiam aliorum. rather to goe into anothers opinion with the feet, then the heart.

My Brethren! you have now a Councel, an Aſſembly at work about the Reformation of the worſhip of God. We all know it hath been corrupted, and bleſſed be God we have ſo much hopes it will be reformed: we have an Aſſembly of choice and godly men, who I perſwade my ſelf look toward God for his direction. But they are but men, though choice men, they doe not claim an unerring priviledge, none will ſay they are infallible, and therefore it is our work to examine.dNon eſt ſatis dicere quod viſum eſt, ſe… oportet etiam probar… quod dictum eſt: non expectamu… teſtimonium quod datur ab hominibus, ſed quod voce Domini probatur, quaeritur, Clem. Alexand. Strom. 17. Judicium miniſtrale is with them, they have publike and miniſteriall judgement, and are to determine, define and declare the doctrines of faith, and manner of worſhip, unto the Churches of God. Judicium diſcretionis is left to us, every one hath liberty, nay they are bound to examine and judge of the definitions and determinations of them. They deſire not that their authority ſhall be valid with you, unleſſe they bring the authority of God, nor that you ſhould hear them, unleſſe you hear God in them. It is their work to propound, to determine, to declare: yours to examine, to prove and judge.

As one ſpeaks,eCum dogma pr…ponitur credendum aut praeceptum aliquod faciendum, quum credere & facere ſunt actus mei; Si me hominem rationis participem praeſtare velim, &c. Examinare oportet quicquid proponitur ad ſcientiam meam. when any doctrine is propounded to be believed, or any thing commanded to be done, becauſe to believe and to doe, are my acts, if I will ſhew my ſelf to be a man endued with reaſon, I ought to examine what is propounded, and ſo to aſſent or diſſent, ſo far as agreeable or diſagreeable to the Word.

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

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

I ſay there can no man embrace a truth, and aſſent to it, upon the bare perſwaſion or determination of another,Morton. Apol. Cath. p. 2 l. 5. c. 9, 10, 12, &c. although he doth never ſo much deſire it, unleſſe there paſſe an examination, and a proper act of a mans own judgement, that the thing commanded is the minde and will of Chriſt. Indeed, a man may not contradict it, or a man may give up his affections to it, and ſubſcribe to it out of corrupt affections, and from humane or rationall grounds, but he can never receive it, as a man; never ſubſcribe to it, as a Chriſtian, till there hath paſſed an act of his own proper judgement, and this upon ſcrutinie and examination.

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

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

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

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

This I exhort you unto; away with blinde faith, with blinde obedience; you are men, doe things as men; you are Christians, doe things as Chriſtians; embrace not any thing out of fear, but out of faith, not out of corrupt affections,Nec ego Ariminenſis concilij authoritate, nec tu Nicaeni detineri…. Au. but out of a pure and holy heart; reject nothing out of pride, prejudice, but out of light, do nothing ignorantly, but all knowingly, be reſolved in your ſelves, and that upon ſearch, upon examination. Do not pin your faith upon the bare authority of men, no not the beſt of men.

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

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

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

4. It declares you either ignorant, atheiſticall, or careleſſe about the buſineſſe of your ſouls, or to be led and byaſſed with corrupt affections, fears and hopes,—when you will cloſe with any thing, till you have tryed it, and examined it, and brought it to the barre, paſt ſentence and judgement on it.

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

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

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

I ſee a spirit in men, ſome look what will authority ſettle; others, in what way will preferment lie. And as the winde follows the abundance of exhalations: ſo they, where there is moſt abundance for the world.

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

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

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

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

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

They have not unerring judgements: indeed their definitions and determinations are not infallible, yet to be reverenced, I ſay they are to be reverenced, though not adored, though their determinations are underſtandingly to be ſcanned, yet not proudly and ignorantly to be ſleighted. Conſul. Whitak. cont. 1. q 5. c 9. p. 362. b. vel ad ſinem cap.It is good to ſee a ground of aſſenting, and be ſure alſo to ſee good reaſon of diſſenting.

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

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

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

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

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

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

And here again if you will conſult with the Papiſts, they will tell you, that the d…finitions of Synods, the determinations of the Pope, theſe are the unerring rules, theſe are the infallible Judges of controverſies and opinions: as for the Scriptures, they ſay of that, it is but naſus cereus, a noſe of wax which may be wrested any way, and will receive what interpretation men will give it.aScriptura non poteſt eſſe judex controverſiarum circa fidem. Non Scriptura Dei vox, ſed eccleſiae praeſentis vox eſt fidei noſtrae magiſter & judex injallihilis. Not the Scripture, ſay they, which is the voice of God, but the voice of the preſent Church is Maſter and infallible Judge of our faith. But I purpoſe not to lanch into this vaſt …ea of controverſie, but waving the long diſputes about this poin…, as ſuccinctly and clearly as I can, I ſhall give you the truth.

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

1. By opinions, I mean,bDogmata fidei & cultus divini. the doctrines of faith and of divine worſhip, or truths to be believed, and things to be done.

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

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

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

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

We ſhall not now ſpeak to this controverſie according to the vaſtneſſe and largeneſſe of it, as it is handled by our learned cConſul. doctiſſ. Whit. con. 1. q. 3 per totam praecipuè, q 5. c. 8. & 13. Conſul. Daven de judic. & norm. fid. per totam primā partem. Conſ Par…. de polit. eccl. l. 2 c. 2. ubi noni… argumenti… confirmatur Scripturam ſolam eſſe judicem… necnon & Morton. Apol. Cath. Bilſon. Reinold. Jewel.Divines againſt the Papiſts. It would be too vaſt and intricate.—

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

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

Prop. 1 The Rule of divine and heavenly things ought to have the authority of God, who you know is alone acknowledged the Law-giver to his Church. As in Common-wealths, it is not in every Lawyer to make Laws, theſe are establiſhed by the ſupreme authority: ſo in divine things, it is not for any man to conſtitute rules of faith and worſhip, but it is proper to God alone,Ʋide Dav. de jud & norm fidei, p. 46. who hath the ſupreme authority in his Church. The Rule of divine things ought to have Gods authority, and that alone the Scripture hath, as it is confeſſed by all. And therefore the Word only can be the Rule.

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

Prop. 3 The Rule of divine things ought to be conſtant, ſtable, immutable and unmoveable.Conſul. Whitak. cont. 1. q. 5 c. 12. Miſner. de eccl Sect. 4 c. 7. Theſ. 3. Morton. Apol Cath. p. 2. l. 5. c 9, 10. &c. But this only belongs to the Word; men are fickle, unſtable like water, Councels may alter, be one to day, another to morrow, to day determine this, and afterwards upon better grounds recede from their former thoughts, and determine the contrary. But now the Scripture that is ever the ſame, it is an unalterable Rule, it is unmoveable and unchangeable, like God himſelf, ever the ſame, yeſterday, and to day, and the ſame for ever: The graſſe withereth the flower fadeth, but the Word of the Lord continues for ever.

Prop. 4. That which is to be the Rule to try opinions by,Conſul. Whit. con. 1. q. 6 p… totam. Morton. Apol. Cath. p. 2. l. 1. c. 53, 54. Neceſſe eſt Scriptur d… ſanct as in teſtimoniū vocate, nā ſine his teſtibus, enarratione &c. Orig. Non afferamus ſtateras doloſ…, ubi appendamu… quod vo… mus, & quo modo volumus pro arbitrio noſtro, ſed ſtateram divinam de Scripturis ſanctis, &c. Aug. Peccurro ad illam ſtateram dominicam, ubi non ex b… mano ſenſu, ſed ex authoritate divina rerum mon…ē ta penſantur Aug. de cap. l. 2. c. 6, 14. or the touch-ſtone to prove and examine opinions by, it muſt be able and ſufficient to doe it, it muſt be adequate and proportionable to the things which are to be …ryed, it muſt be able to diſcover all truths, and to evidence all errours: Otherwiſe it is not a compleat Rule. But that alone is the Scripture; neither Men nor Councels are able to doe this: ſome things may appear to them to be errours, which are truths, and to be truths, which are errours, and therefore men cannot be the touch-stone, or the rule of tryall, but now the Scripture is able, this is a compleat rule, this is proportionable and adequate to the things to be tried, and doth reveal errour by diſcovering it to be diſſonant to it, and truth, by declaring it agreeable to it ſelf.

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

The Arraignment of Error, Text (3 of 9)