The Arraignment of Error, Text (5 of 9)

The Arraignment of Error · Text (5 of 9)

p. 1631. If there be an agreement between his judgement and practice, between his opinion and walking, but not if one contradict the other.

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

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

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

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

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

Before I come to the Anſwer, I muſt tell you that this hath been the great Epiſcopall argument for their Diana. aaEgo nunquam credam Ambroſium, Auguſtinū reliqu…ſ que ſanctos patres Epiſcopatum tyrannicum gerere voluiſſe. Sar.I can never believe, ſaith one, that Ambroſe, and Auguſtine, and the reſt of the holy Fathers would have taken upon them the office of a Biſhop, if it had not been lawfull.bbAbſit longè à piis mentibus ut veterem eccleſiae formam, & ut tot ſummae pietatis & eruditionis epiſcopos, Athanaſios, Auguſtinos, Chryſoſtomos, Baſilios, Nazianzaenos & accuſare audeant tyrannidis, cū puritanis. Scul. Hier. Anac. l. 10. c. 23 p. 65. Farre be it from me, ſaith another, to thinke that the ancient forme of the Church, and ſo many godly and renowned men Biſhops, ſhould be thought tyrannicall, or that ſuch holy and learned men ſhould be in ſuch an errour.

And it is that is pleaded in many things that now wax old, and are wearing away, the holineſſe of thoſe who have been the Reformers and Inſtitutours of ſuch things. And certainly, it is a great advantage to an errour, and prejudice to a truth, the holineſſe and looſneſſe of thoſe who are the maintainers and entertainers of it. It is that which the Heathens alleadged againſt Chriſtianity in the firſt times of the Goſpel, the ſins of thoſe who had received and made profeſſion of it, which the Apoſtle doth ſo often charge upon them, that they cauſed the p. 164croſſe of Chriſt, and the Goſpel of Christ to be blaſphemed by their unworthy walking.

And it is that which the Turks doe ſay againſt the Christians at this day.**…cce quates ſu…t qui Chriſtū colunt; ſi bona diſcerent, boni eſſent. Chriſtum legunt, & imp…j ſunt: Chriſtum oud …nt, & inebriātur: Chriſtum ſequuntur, & iapiunt. S…l. …. Behold the ſervants of the crucified God, certainly if their way were truth, their lives would not be ſo ſinfull. Inſomuch that we may well ſay, it is a great prejudice to the truth of God, the diſorderly walking of them that are the profeſſours of it: and it is a great advantage to an errour in the mindes of men, the ſanctity and holineſſe of thoſe who walk in it: men are more led by practice then by rule, by example, then by argument, by the eye, then by the Word, and this is their argument: See their lives, and by that you may judge of their opinions.—

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

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

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

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

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

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

p. 165Arius, as they write on him, who yet held that damnable opinion againſt the Deity of Chriſt, that Chriſt was not God, he was a man in all appearance humble and holy; inſomuch that his holineſſe drew many after him; and thoſe who received the opinion, they were many of them of unblameable life and converſation: but yet when they had gotten power on their ſide, they acted their venome. The like I might ſay of Neſtorius, Maniche, &c. And Arminius of late, who in his time diſcovered much appearing holineſſe and humility, yet held dangerous errou…s.

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

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

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

So that I ſay, firſt the appearing holineſſe and ſtrictneſſe of the maintainers and entertainers of an opinion, is not enough to diſcover it a truth. It is certain, a man may be ſtrict in an errour, and yet a libertine in a truth: though no truth doth make men libertines, or countenance them in it, yet ſome errours may make men ſtrict, ſtrict I ſay, not a religious ſtrictneſſe, but a ſuperstitious ſtrictneſſe; ſtrict, not in obſerving the precepts of God, but the traditions and preſcriptions of p. 166men, as the Phariſees were, and many of the poor deluded Papiſts are.

And therefore no appearing ſtrictneſſe or holineſſe can evidence an opinion to be truth: I ſay [appearing] for you can goe no further, you cannot difference between falſe and true, between appearing and approved holineſſe; you know what Chriſt ſaith of them, who juſtified themſelves before men, that is, that walked unblameable before men, That which is highly eſteemed amongſt men, is an abomination in the ſight of God, Luk. 16.15.Luk. 16.15Luke 16:15

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

I ſay, though the holines of thoſe men that maintain an opinion, be not a ſure note that the opinion they maintain is a truth, yet it is a certain evidence that it is not an undoing and deſtructive errour. Chriſt ſaith, That the elect ſhall not be deceived. Mat. 24.24.Mat. 24.24Matt 24:24 that is, though they may be carried aſide with ſome ſinfull, yet they ſhall not be drawn away with undoing errours. And we have all the harmony of Scripture for that; he tels us, That they who doe his will, ſhall know his doctrine, Joh. 6.45. Joh. 7.17. Joh. 10.4, 5John 6:45John 7:17John 10:4John 10:5that we ſhall all be taught of God, that we ſhall hear his voice, and ſhall not follow the voice of ſtrangers, and that we have received an anointing of the holy One, wherby we know all things. Al which places are to be underſtood of neceſſary truths, not acceſſory; of truths that are eſſentiall and fundamentall, not circumſtantiall: and it proves fully to us, that God will never give up his holy ones to undoing errours. That's the ſecond anſwer; that holineſſe is a ſure note, that the opinions which they hold (though an errour) yet it is not a damning and deſtroying errour.

Concl. 3 Concluſ. 3. Reall holineſſe in the maintainers and entertainers of an opinion; it is a probable ſigne that the opinion is truth.

Indeed God doth not honour wicked men, or men of corrupt hearts, with the firſt diſcoveries of truth; what they have, they have from others. A man may well ſuſpect that opinion which a corrupt heart is the revealer of. God reveals his hidden p. 167things to his hidden ones, The ſecrets of the Lord are with them that fear him, and the humble he will teach and guide in all truth, as he tels us, Pſal. 25.14.Pſa. 25.14Ps 25:14 Other men have no promiſe of Gods making known his minde unto them, nor are they under any condition for God to doe it. But now the godly, they are under a promiſe; he hath ſaid, He will lead us into the way of all truth; he hath told us, we ſhall be taught of God; and we are under the condition of ſuch revelation, for we are in Covenant with him, and that's one condition, Jer. 31.33,Jer. 31.33, 34. Iſa 54.13. Joh. 15.15. Hoſ. 6.3.Jer 31:33Jer 31:34Isa 54:13John 15:15Hos 6:3 34. We are his children, that's another, Iſa. 54.13. We are his friends, Joh. 15.15. We are ſuch as ſeek him, Hoſ. 6.3. Then ſhall we know, if we follow on to know, he will reveal his minde to them that ſeek him. And being under theſe gracious conditions, we may expect that God ſhould reveal his minde and truth to us.

So that is the third Anſwer, Reall holineſſe in the publiſhers and receivers of an opinion is a probable ſigne that the opinion is a truth. I would not give too much to holineſſe in this kinde, for I am not to be led by any mans practice, but Gods precepts: but this I would ſay in doubtfull caſes, where there is not a clear rule in the Word, though I would not ſubmit my judgement, nor give up my underſtanding to the opinion of any, yet holineſſe ſhould prevail much with my affections; and I ſhould conclude, it is either a truth, or certainly it is no dangerous errour that theſe hold. And if I ſhould ſee two contrary opinions held by godly and holy men; I would not goe about to dispute and debate, which of them are moſt holy, nor can I conclude that both are truths: But this I would conclude, that certainly neither of them are dangerous errours, both of them are but circumstantiall truths. This is a maxime, God is never wanting to his Church and people in neceſſary truths, nor doth he leave them to undoing errours. And that's the third Anſwer, That reall holineſſe is a probable ſigne the opinion ſuch hold forth is a truth.

Concluſ. 4. Though a reall holineſſe be a probable ſigne Concl. 4 that the opinion is a truth, yet it is not an infallible evidence.

1. The beſt men are but men, and therefore not infallible, p. 168not unerring: what Whitaker ſaid of the ancient Biſhops,aaEtiam illi Epiſcopi qui martyres fuerunt, foreign paſſi ſunt. Whit. cont 4. ſo I may ſay of all, even the beſt of men they have their failings, they have need of ſome grains of allowance. Another ſpeaking of the Fathers, ſaith,bbSancti quidem fuerunt ſed tamen homi nei, affectus ſuos habuerunt. They were holy men, but yet were but men, and had humane affections and humane frailties. Origen, Tertullian, Cyprian, they were holy men,ccAt qui iſti in errores multos inciderunt but they fell into many errours,ddQui verò pertinaciter eorum ſententias deſenderiit haeretici habiti ſunt, & Tertullianiſtae, & Origeniſtae appellati. Reynold. cenſ. Apoc. praelect. 4. Jude v 16. And thoſe who took them up and maintained them, were called heretikes, Tertullianists and Origenists.

The beſt men are but men, and imperfect in knowledge; the Apoſtle tels us, we know but in part; we have many corruptions, which are too apt to byas us, and lead us aſide. The beſt men, the moſt godly may be led aſide.

1. Either from weakneſſe of judgement, for we know but in part.

2. Or from partiality of affections.

3. Or from over-weening the maintainers of an opinion.

It is a dangerous thing for us to have mens perſons in admiration: men are apt to take things upon truſt from honeſt men.

4. Or from the benigne and fair aſpects which an opinion may carry: thus the affections ſometime work upon the underſtanding, and gain the underſtanding, not by demonſtration, but by allurement: this is to bribe us and inveagle our judgements into an opinion, not to reaſon and perſwade us. Certainly the leſſe the underſtanding hath to deal with the affections, and the affections with the understanding in the finding out truth and errour, as I ſaid before, the ſafer and clearer is your way.

5. Or from over-credulouſneſſe. Or,

6. From fear of denying a truth: all which I ſpake to at large in the fore-going Diſcourſe.

Certainly the beſt men may be led aſide, as men, they are incident to errour, as corruption in them inclinable.—

Nay, the Apoſtle tels us, Rom. 16.18. By good words and fair ſpeeches they deceive the hearts of the ſimple: Ro. 16 1…. foreign.Rom 16:1the hearts of them not evil, as the word is. As many followed Abſolom in the ſimplicity of their hearts: So there are many who may follow an errour, not out of corrupt affections, for by-ends, or p. 169for advantage, but even out of the ſimplicity of their hearts. Men may have corrupt hearts in a truth, and honeſt hearts in an errour, that is, honeſt ends, and honeſt aims. And ſo much for the fourth anſwer, Though reall holineſſe in the maintainers be a probable ſigne, yet it is not an infallible evidence of the truth of an opinion. And ſo much for the fourth Queſtion: we now come to the fift.

Qu. 5. Whether this be not ſufficient to evidence an opinion to be true, that it is held up and maintained by learned men: and on the contrary, to diſcover it an errour, that it is maintained by illiterate and unlearned men?

It hath been the great argument the Papiſts have had: all muſt needs be truth which ſuch learned Doctours have held: and again, that muſt needs be an errour, which is upheld and maintained by a ſort of unlearn'd and illiterate men: and we have had the ſame note ſung to us.Conſ Park. Polit. Eccl. l. 2. c. 20. &c.Sir 50:2 And there are ſome places of Scripture which ſeem to favour it, that the want of learning is a great cauſe that men run into many errours, as you ſee, 2 Pet. 3 16. where the Apoſtle ſpeaking of Pauls Epiſtles, he tels us, That there are ſome things hard to be understood, which they that are unlearned and unſtable, doe wreſt, as they doe alſo other Scriptures, unto their own deſtruction. By which the Apoſtle ſeems to inferre, that the want of learning is the cauſe that many doe run into errour. And yet if this place be conferr'd with other places, it will appear not to make ſo much for that purpoſe: but on the contrary, thoſe who have been judged to be unlearn'd, have been in the truth; and thoſe who were the learned men of that age, were in the errour.

In the times of Chriſt and his Apoſtles, the Scribes and Phariſees, and the learned Doctours of the Law, they were in the errour, as you know; the Apoſtle asketh us in the 1 Cor. 1.20.1 Cor. 1.20.1 Cor 1:20 Where is the wiſe? where is the Scribe? where is the diſputer of this world? hath not God made fooliſh the wiſdome of the world? So in the 1 Cor. 6.7, 8.1 Cor 6.7, 8.1 Cor 6:71 Cor 6:8 We speak the wiſdome of God in a myſtery, which none of the Princes of this world knew, ſpeaking of the great Doctours of the Jews, for had they known it, they would not have crucified the Lord of glory. p. 170So that if you look into thoſe times, the learned men were in an errour: and on the contrary, thoſe who were judged unlearned (though they were truly learned in the wiſdom of God) they were in the truth, as you know.

And indeed in all ages of the Church, as it hath been a great advantage unto errour, the learning of thoſe who have maintained it: ſo it hath been a great obstacle and prejudice to the truth, the unlearnedneſſe of the maintainers. You ſee in the times of the Gospel, it was that which they oppoſed againſt Chriſt, Which of the Doctours believe in him? And it was that which they had againſt the Apoſtles, it's ſaid, Act. 4.13. when they ſaw the boldneſſe of Peter and John, and perceived that they were unlearned, they marvelled.— Nay, they objected this againſt Chriſt himſelf, who was the wiſdom of the Father, and whoſe humane nature was filled with all the wiſdom of God, For in him dwelt all the fulneſſe of knowledge; nay,Col. 1.19.Col 1:19 all the treaſures of wiſdom and knowledge, as the Apoſtle, Col. 2.3.Col. 2.3.Col 2:3 Yet they ſaid of him, when they heard him to teach, Joh. 7.15.Joh. 7.15.John 7:15 How knoweth this man letters, having never learned? They ſaw he was not brought up as others were in the Schools of the Prophets: it might be he worked at his fathers trade, till the time that he began his Miniſtery, which was not till he was baptized, about the 30^th year of his age; and they thought, ſeeing he was never taught by man, therefore he knew no letters; they were ignorant that he had an inviſible Tutour, the Spirit of God, as the Prophet tels us, Iſa. 61.1.Iſa. 61.1.Isa 61:1 Iſa. 42.1, 2, 3.Iſa. 42.1, 2, 3.Isa 42:1Isa 42:2Isa 42:3 & Iſa. 50.4.Iſa. 50.4.Isa 50:4 The Lord God hath given me the tongue of the learned, that I ſhould know how to speak. But ignorant they were that he was the wiſdom of God, and all the treaſures of wiſdom and knowledge were hid in him, they were in him, God hath filled the humane nature with all theſe treaſures, but they were hid in him, as the Apoſtle ſaith, they were vailed, and their eyes could not behold them, as you ſee by them in this place.

So that you ſee, as it hath been a great advantage to errour, ſo hath it been a great prejudice to truth, the learning, or want of learning in the maintainers of it. And I conceive the ground is this, becauſe moſt men of the world, they are led by an implicit p. 171faith, and believe as others doe, and they are great admirers of learning, and therefore give up their faith to thoſe whom they apprehend to be learned men, and walk by their light, ſubmit to their knowledge, believe as they believe, and there they reſt, without troubling of themſelves any further.Tutum eſt peccare authoribus iſtis. Sic &, And one would think this a great deal of wiſdom. As one ſaid of great perſons, ſo they ſay, and in naturall wiſdom it ſeems ſafe**Errare cum doctoribus iſtis. to erre with ſuch learned men; why, will men ſay, if they know not what is the truth, who ſhould? How can ſuch poor men as we be able to judge of things, ſo well as thoſe, who are the Doctors and Rabbies of the Church?

And ſo I finde most men ready to reſolve their faith into the opinion of others, and give up their judgements to thoſe whom they doe apprehend to be learned; they thinke that ſuch muſt needs be in the truth: but for others, they apprehend them weak and illiterate, and therefore doubtles they are in an errour.

Now to anſwer this Queſtion, which is of ſome weight, that we may more diſtinctly proceed, and more clearly come to the reſolution of it.

I will in the firſt place give you the divers acceptations of learning in Scripture, and tell you how it may be taken—

1. Sometimes I finde it taken in a good ſenſe; ſometimes in a bad. It is taken for truth, The knowledge of him who is truth it ſelf, Epheſ. 5.20.Eph. 5.20.Eph 5:20 And once we read it is taken for errour, or erroneous doctrine, Rev. 2.24.Rev. 2.24.Rev 2:24 where S^t John ſpeaks of the doctrine of Jezabel, who had taught that men might eat things ſacrificed to Idols, and commit fornication without ſin: as many as have not this doctrine, or this learning,foreign. as the words may be read, As many as have not this learning, that is, this errour, or as many as are not carried away with this erroneous doctrine, they are all the ſame. But

2. Sometimes we read that learning is taken

Divinely.

Humanely.

We begin with the firſt.

1. Sometime learning is taken humanely; and ſo ſometimes

Strictly.

Largely.

1. Strictly: and that, 1. Either for the knowledge of p. 172tongues, and ſo I conceive it is taken, 1 Cor. 14.16.1 Cor. 14.16.1 Cor 14:16 where the Apoſtle ſpeaking of the knowledge of tongues, which was a miraculous gift, and accompanied the firſt times of the Goſpel, firſt given to the Apoſtles, that the Apoſtles might be able to ſpeak to all men in their own languages, as you ſee in Act. 2. beg.Act. 2. beg.Acts 2 yet continued for certain time in the Church, as you ſee it there, 1 Cor. 14. this the Apoſtle cals learning, and ſaith, when the Church is met together, and all speak with tongues, and there come in thoſe that are unlearned, or unbelievers, will they not ſay that you are madd? Where by unlearned in that place, he means ſuch as have not the knowledge of tongues, and therefore underſtood not what they ſpake; which I call humane knowledge, though at this time divinely given.

2. Sometimes learning is taken for the knowledge of Arts and Sciences, Act. 7.22.Act. 7 22.Acts 7:22 And Moſes was learned in all the learning of the Egyptians, and was mighty in words and deeds: And in this ſenſe it is probable they ſpake, when they ſaid, the Diſciples were unlearned, Act. 4.13.Act. 7.13.Acts 7:13 that is, they are not skild in the knowledge of the Arts and Sciences, nor were they brought up in the Schools of the Prophets, and ſo inſtructed as they were.

2. Learning is taken largely, for the improvement in all kindes of humane learning, Epheſ. 3.19.Eph. 3.19.Eph 3:19 That you may know the love of Chriſt, WHICH PASSETH KNOWLEDGE, by knowledge there, is meant all humane knowledge, or the improvement of mans underſtanding in all kindes of humane learning. And ſo much for the firſt acceptation.

2. Sometimes learning is taken divinely; and that either more

Strictly. Or,

Largely. Alſo

1. More ſtrictly, for the knowledge of the doctrine of Chriſt, the myſtery of the Goſpel, Eph. 5.20.Eph. 5.20.Eph 5:20 Ye have not ſo learned Chriſt.

2. More largely, for the ſound understanding of all divine doctrine, 2 Tim. 3.14, 15.2 Tim. 3.14, 15.2 Tim 3:142 Tim 3:15 Continue in the things which thou haſt learned, knowing of whom thou haſt learned, and that p. 173from a childe thou hast known the holy Scriptures, which are able to make thee wiſe to ſalvation. Thus it is ſaid, Rom. 15.4.Rom. 15.4Rom 15:4 That all Scripture was given for our learning, that is, for our inſtruction and information in ſpirituall and divine things.

Now this knowledge in divine things, which is di…e learning, it may alſo be diſtinguiſhed.

1. It is either infuſed and revealed. Or,

2. It is meerly acquiſite. Or,

3. It is partly acquiſite, and partly infuſed.

1. It is either infuſed, or immediately revealed, and ſo was the knowledge of the Apoſtles and Prophets, as the Apoſtle ſaith, Epheſ. 3.2, 3, 4, 5.Eph. 3.2, 3, 4, 5.Eph 3:2Eph 3:3Eph 3:4Eph 3:5 If you have heard of the diſpenſation of the grace of God, which is given to me to you wa…d, how that by revelation he made known unto me the myſtery, which in other ages was not made known unto the ſons of men, but is now revealed unto his holy Apoſtles and Prophets by the Spirit. There the Apostle ſhews you plainly how they came to their knowledge.

2. There is knowledge meerly acquiſite by humane induſtry, by education, by arts and diligence, by converſing with Scripture, with the writings of learned and holy men, together with the common aſſistance of the Spirit of God, which is called generall and common illumination, whereby a man may get a great deal of knowledge in divine things, and be able to diſcourſe, preach, to write, to diſpute of them, and yet know nothing ſpiritually and ſavingly, as he ought to know. The heart is dark under all this light: it's but a dead knowledge, it doth but tell the way, it doth not inable to walk in it, it doth but keep down, it doth not mortifie and ſubdue ſin, it is but a daring, it is no reforming light; and what he knows, he knows rather as a man, then as a Chriſtian, rather rationally then ſpiritually: he knows things, but the godly know them by another light then he doth. The light in an unregenerate man, and one renewed, it doth not differ in degree only, but in kindes; they ſee things different, and have different ſight of them; one ſees them by the evidence of reaſon, the other by the demonſtration of the Spirit: the one is but like the light p. 174of the ſtarrs, the other of the Sunne; as it may be night, notwithſtanding the Starrs; ſo the heart may be dark, notwithſtanding all this light.

3. There is knowledge, partly acquiſite, partly infuſed. I ſay, partly infuſed of God, and partly gotten by holy and religious diligence. Firſt, God gives the eye to ſee, and power for the eye to ſee, and our ſight is further cleared by the media, the means of Gods appointment and ordination, as reading, hearing, diſcourſing, meditating and ſtudying of the deep things of God. The firſt is, implanted light; the ſecond is, improved light.

Divines diſtinguiſh between ſupernaturall habits of knowledge, and ſuch as are acquired by induſtry and diligence. The knowledge God infuſeth, which is called the ſupernaturall habit of knowledge, is properly a divine light, whereby God doth break into, and enlighten the ſoul, and comes into a man, as the Sunne ariſeth upon the earth, and dispels thoſe foggs, miſts, vapours of darkneſſe and ignorance, which before clouded and darkned the ſoul, and that which is acquiſite, is but the improving and uſing of that light, to ſearch out and know the minde and will of God more fully.

In the firſt, God doth but, as it were, give man a candle, whereby he ſees, and is able to ſearch. It is a candle within him, not a light in his hand, but in his heart; many have the candle in the hand, but not in the heart: in the ſecond it is but the uſe of this candle, or this light, which God hath given to ſearch, to know more of the minde of God, and where ever he goes he hath a candle with him, he hath an eye, ſome meaſure of knowledge and light to diſcern of things that differ, eſpecially in thoſe things which are eſſentiall to ſalvation. And this is implied in thoſe phraſes, you ſhall be all taught of God, you have an unction of the holy One, whereby you know all things.

There is many have the rationall eye, that want the spirituall eye, they have light in divine things, but no divine light, all the knowledge they have, it is gotten up by induſtry, by arts, by common and generall helps; they want that spirituall, that holy, humbling, transforming light: they have light, but it is p. 175but the light of the ſtarrs, it is night for all this, their heart is dark under all this light, they have not the light of the Sun, no light from Chriſt, who is the Sun of righteouſneſſe, which lightneth all that come into the new world of Saints. You ſhall ſee a man get more knowledge of God in one half year, after God hath come in with this ſpirituall light, after God hath given him this eye, then he had, nay, then others get all their lives. Doe you not ſee it in every daies experience? ſome men it may be your neighbours or kinred, that before God worked on them, they were dark, underſtood nothing; yet after God hath come in with this spirituall light, they have in a ſhort time grown up to wonder, as farre exceeded thee, as thou doeſt the pooreſt novice of the Pariſh; and no wond…r, they have been taught of God; God hath implanted a light into them, whereby like the Sun they ſhine more and more to a perfect day.

Thus having premiſed theſe neceſſary distinctions, we will come to the anſwer of the Queſtion. Whether this be not enough to diſcover an opinion to be a truth, that it is held forth by learned men? &c. Out of theſe diſtinctions laid down I ſhall frame theſe anſwers only.

1. For one of theſe we ſhall caſt it out, there is no Queſtion to be made of it, That if by learning be meant that light, that knowledge, which is revealed of God to his Apoſtles and Prophets, it is an infallible character of truth: this is moſt certain, All Scripture was given by inſpiration of God, holy men of God ſpake as they were moved by the holy Ghoſt, 2 Pet. 1. ult. 2 Pet. 1. ult.2 Pet 1So that there is no Queſtion, if learning be taken for knowledge revealed by the Spirit, it is an infallible character of truth.

But there are four other acceptations of learning, which we ſhall ſpeak unto.

1. Learning, taken for the knowledge of tongues.

2. For knowledge in Arts and Sciences.

3. As it is taken for that knowledge which is meerly acquiſite in divine things.

4. As it is taken for knowledge, partly acquiſite, and partly infuſed. Out of theſe diſtinctions, we ſhall frame theſe anſwers.

p. 1761. If by learning be meant the knowledge of tongues only, as I told you it was taken in my firſt diſtinction of humane learning, then I ſay, that neither is that learning ſufficient to evidence that a man is in the truth, nor the want of it, conclude a man to be in an errour. Indeed that kinde of learning hath but little of man and reaſon in it, even the leaſt of man; it is converſant rather about words, than about reaſon; it rather helps to judge of words, then of matter; it is little help to judge of errour or truth, it judgeth more of words then things.

2. If by learning be meant the knowledge in Arts and Sciences: neither is this concluſive: thoſe that excelled moſt in this kinde of learning, have been the greateſt enemies againſt the truth: all their knowledge hath been but the ſtrengthnings to carnall reaſon, the fortifications of corrupt reaſon, to make it more ſtrong to oppugne and oppoſe the truth. When the Apoſtle came to Athens, which was the eye of the world, or the chief Magazine of the earth for this kinde of learning, you ſee what ſtrong oppoſition he found, all their learning did but fortifie them againſt the truth, which he publiſhed. And when he preached to them of the reſurrection, they cry out, What will this babler ſay?—they judged all but babling, which gain-ſayed their tenents. And he tels you what entertainment the Goſpel found among them, 1 Cor. 1.23, 24.1 Cor. 1.23, 24.1 Cor 1:231 Cor 1:24 We preach Chriſt crucified, which to the Jews is a ſtumbling block, and to the Greeks fooliſhneſſe. They looked upon this glorious myſtery of the Goſpel, but a ſilly folly: That's the ſecond.

3. If by learning be meant meer acquiſite knowledge in divine things, or a knowledge gotten up, meerly by converſing with Scripture, with the writings of holy and learned men; then I ſay again, that neither the enjoyment of this will be concluſive that man is in the truth: nor will the want of much of this evidence a man is in an errour.

I have known a man full read in all the writings of men, that could better tell you another mans judgement then his own; and when out of the abundance of his reading he hath ſet you down many ſeverall opinions of Fathers and others concerning a p. 177point, he hath at laſt concluded with the worst himſelf. Beſides there be many errours in the writings of the Fathers, and ſo indeed in all humane writings, and he that goes to others to …ake up his knowledge of truth, and wants light within him to diſtinguiſh of things that differ, may ſooner ſide with an errour, then cloſe with a truth. Nay, if he converſe with Scripture, and have not a light within him, for want of that, he may by mistakes run upon errour, in ſteed of truth: if the holiest men, who have the light of the Spirit, out of the imperfection of their light and knowledge, may miſtake, then much more may he, who hath no light in him, he who though he have a rationall, yet wants a ſpirituall light. The Apoſtle tels us, The carnall man is not able to underſtand the things of the Spirit of God, becauſe they are spiritually diſcerned, 1 Cor. 2.14.1 Cor. 2.141 Cor 2:14 I know they distinguiſh between animalis homo, & homo non renatus, between a carnall man, and an unregerate man, and ſay, that though the carnall man is not able to diſcern of the things of the Spirit of God, yet the unregenerate man may, he hath common gifts, light, knowledge, which puts a difference between him and a carnal man, though they do not declare him a renewed, a regenerate man. But yet I ſay, that if we respect the kindes of knowledge, neither the carnall, nor the unregenerate man can underſtand the things of the Spirit of God, and the Apoſtles ground ſhall be mine, becauſe they are ſpiritually diſcerned, which is as much as this, becauſe he is not ſpirituall, becauſe he wants an eye from above, becauſe he hath no light that is adaequate proportionable to the things revealed; they doe exceed captum humanum, mans reaſon and apprehenſion, they are depths above his line to fathom, there is a ſublimity in the object, and a debility in the ſubject; he wants an eye: as the naturall eye muſt enable you to diſcern of naturall things: ſo a spirituall eye muſt enable you to diſcern of ſpirituall things: he may talk of them, and dispute of them, and have rationall apprehenſions of them, but no ſpirituall and divine diſcoveries of them to his ſoul; he ſees them, but by the light of the Starrs, not by the light of the Sun; he ſees them by a rationall conception, as a man, but not by the ſpirituall notion of them, as a Chriſtian. As the Apoſtle p. 178ſhews afterward, when he tels you, That God hath revealed theſe things to us by his Spirit, ſuch things, as eye hath not ſeen, &c. that is, no naturall eye could apprehend, nor any eye, which is not enlightned by the light of Chriſt; and the reaſon why they perceived them, was, becauſe they had a ſpirituall eye, nay, the minde of Chriſt, as in the laſt verſe. And ſo much for the third.

4. If by learning be meant ſuch knowledge, as is in godly men; or, if you will ſo put it up to the utmoſt; ſuch knowledge, as is not only in the ordinary ranke of godly men, but ſuch as is in thoſe, who doe excell, and have improved their knowledge by induſtry, by reading, and have heightened and refined their intellectuals by the beſt and choiceſt helps afforded to man: Yet (I ſay) though this be a probable ſigne, that the opinion which ſuch men hold forth, is a truth, yet it cannot be a concluſive and infallible evidence: the beſt of men, and the moſt learned of men have their imperfections, their blots, their failings. It may be ſaid of the moſt knowing man in the world, He knows but in part; which though the Apoſtle ſpake of degrees and meaſures of the knowledge of good and truth in the Saints, yet it may be meant in reſpect of the degrees of the knowledge of evil and errour in them alſo, We know but in part. I have read of a paſſage in Reynolds, **Quanto ingenio Origines & Tertullian…s, quanta doctrina, quam ſingulari eloquentia ſuerint, omnes intelligunt, adeo ut alter Graecorum, alter Latinorum Princeps eſt habitus; a…qui iſti in errores multos inciderunt; qui vero pertinaciter eorum ſententias defen…erūt, haeretici habiti ſu… & Ter… …aniſtae & Origeniſtae appellati Cenſur Apoc. prae…ect. 4.Origen and Tertullian did greatly excell in learning, inſomuch that the one was eſteemed the chief of the Greeks, and the other of the Latines, yet they fell into many errours, and thoſe who held their opinions, were judged Heretikes, and called Tertullianists and Origeniſts, &c. Yet in this I ſay thus much; that ſo farre as they have learn'd of the Spirit, ſo farre as their learning is implanted, ſo farre it judgeth truly: but that which is ours, and the improvement of our knowledge, by induſtry and diligence, that improved knowledge is ſubject to errour and miſtake.

The Father may leave his childe a good ſtock, and well gotten, but the childe may fail in his improvement of it, his additions to it may be faulty. The firſt ſtock is Gods, and that is light in main things; he gives his people an unerring, an infallible light, in eſſentiall and fundamentall truths, or truths p. 179neceſſary to ſalvation: but now the improvement of this ſtock is ours, the additions and accretions to it, in acceſſory and circumſtantiall truths; and herein we are ſubject to fail and erre.

Thus I have anſwered this Queſtion, Whether it be not enough to diſcover an opinion to be a truth, that it is maintained and upheld by learned men, &c.

But leaſt you may think I have been too abstruſe, that I may ſpeak plain to all, take in theſe three things: Learning then, I ſay, cannot be a concluſive evidence of truth.

1. Becauſe all learned men are not gracious men.

2. Becauſe learning, without grace, is but the forge of errour, ſuch men they are for the moſt part ſelf-conceited, part-proud, and the pride of the head is a dangerous engine for errour.

3. The moſt learned and the moſt gracious men may erre, as I ſhewed before.

I ſee this spirit in many men, that they are great admirers of learning: indeed ſome give too little to it, as well as others too much to it; ſome wildly crie down all learning, as if it were a prejudice, and utterly diſſerviceable to the finding out of truth in divine things. Indeed learning without grace is a forge for errour, and an engine againſt the truth; but if you take learning only, as we ſpeak it, for the improvement of holy reaſon, by the helps of Arts, of Sciences, tongues and the writings of men; there is no Queſtion to be made of it, but that learning, viz. holy reaſon thus improved, is a great, a mighty advantage to the finding out the minde of God, and the want of this is the cauſe why men run headlong into many errours; and for ought I ſee to the contrary, that place of S^t Peter, 2 Pet. 3.16.2 Pet. 3.16.2 Pet 3:16 where the Apoſtle ſpeaks of ſome things hard and difficult in Pauls Epiſtles, Which unlearned and unſtable men doe wreſt, as they doe other Scriptures, to their own perdition; I ſay, for ought I ſee to the contrary [unlearned] in that place may be taken in this latitude, which I ſpeak; though it's true, thoſe who have not this learning, if they have this inward teaching, ſhall never wreſt Scriptures to their perdition, they ſhall never erre and continue to erre damnably, yet may they erre dangerouſly. And we ſee p. 180this to be true in every daies experience, the knowledge of divine things is exceedingly increaſed,P…ker de pol…t eccl… 2. c 18 p 244. the hidden things of God are revealed, truths revealed and confirmed, errours diſcovered and condemned, and the peruſall of godly and learned men, together with the ſtudy, meditation and debate of things, may much improve mens holy reaſon, and ſtrengthen men in the truths, fence men againſt errour, the want of which may render men leſſe able to ſtand againſt the Sop…iſtries of men, and more endanger men to be carried away with the ſtream of errour. So that I would not be apprehended to ſpeak againſt learning under that notion; that is, the uſe of any thing, which might improve our holy reaſon, and make us able to convince gain-ſayers. We have to deal with ſubtill Sophiſters, and there is need of the utmoſt of the improvement of reaſon in divine things.

But I ſpeak againſt thoſe who would give too much to it; men are all in extreams. Is there no middle between too much admiring of it, and contemptuous despiſing of it? though it doe not evidence, where it is, there is truth, yet is it of no uſe to finde out truth? Becauſe gold is not good to eat; is it not therefore good to buy meat? So becauſe learning is not truth, is it not therefore ſerviceable to finde out truth? Julian.

Indeed there are ſome give too little to it and there are ſome again which give too much. Some that doe not give the leaſt weight to it to caſt the balance: and others, that are ready to reſign up their faith and judgement to the learning of others: if they ſee men of learning (though they be not able to judge of it) they are ready to reſign up themſelves, and yeeld up look and key to them, and let them take poſſeſſion, and have full dominion over their faith and conſciences. Moſt men are led by blinde obedience and implicite faith in divine things; and ſeeing they will reſigne up their underſtandings, they act their reaſon thus farre, that they will reſigne up their judgements to thoſe they apprehend moſt learned; they will be of their opinions and of their judgements, though they can ſay no more for it, but that ſuch a man ſaies ſo, it is the opinion of ſuch a learned man. I tell you, this is as blinde obedience, as implicite faith, as any is in Rome.

p. 181To conclude this Queſtion, there is both danger and folly in this too much admiration of learning.

1. There is danger in it, you are endangered to reſigne up your judgement and faith to them, which you are not to doe, you are not to make any men the Maſters of your faith; you ſee how the Apoſtle abomina…d that, when he ſaith,2 Cor. 7.2 Cor 7 We are not Maſters of your faith, but helpers of your joy. You are not to give up your faith, your conſcience, to the doctrines or opinions of men, though the beſt, the holieſt, the learnedſt of men, as I have ſhewed you at large.

2. There is great folly in it.

1. You are neither able to judge of learning.

2. Nor is learning able to judge of truth. If you will aske all the learned men in the world, out of the Church, they will tell you the Gospel is fooliſhneſſe. And if you will aske many of them in the Church, there are many precious truths, which they judge folly, and the reſt they receive them by tradition, or as the received doctrine of the age they live in; their knowledge in divine things, it is gotten up by induſtry, even as the knowledge in any Art or Science, and it is but the improvement of their reaſon, not the revelation of the Spirit. If learning alone were a competent Judge of truth and errour, and that learned men were faithfull to their light, and would not be byaſſed or corrupted for a world, then one would thinke it ſome wiſdom to reſigne up our judgement to ſuch, and be of their opinion; but firſt, it is not a competent judge; Chriſt tels us there is a learning from which truths are concealed and hid; he bleſſed his Father, Who hid theſe things from the wiſe and learned, and revealed them to babes.

And ſecondly, learned men are not unintereſted men, they have corruptions in them, and this doth bias them often times to the maintaining of errour, and oppoſing truth, and therefore dangerous. Nay, though there be grace, as well as learning, yet they are ſubject to paſſions, they have corruptions in them, and how farre thoſe may work in the delivering of truth, or oppoſing errour, how farre their fears and hopes, their pride may work, you know not.

And therefore though they were learned and holy men, yet p. 182you are not to reſign up your faith and judgements to their opinions,1 Theſſ. 5.21. 1 Joh. 1.4.1 Thess 5:211 John 1:4 but are to trie all things, and prove the ſpirits, whether they be of God or no. And thus much ſhall ſerve for the anſwer to the fifth Queſtion: one more, and we will conclude the falſe marks: the ſixt Queſtion then is this.

Qu. 6. Whether this be ſufficient to diſcover an opinion erroneous, or declare it to be a truth, the multitude, or the paucity of them, who are the divulgers and maintainers of it?

It is you know the great Argument the Papiſts have, and therefore they ſet it down as one note of the true Church, the multitude of profeſſours. And though it was oppoſed againſt the Papiſts, yet was it an Epiſcopall argument againſt the reformed Churches,**Mos totius orbis & omniū teraporum eccleſiarum, potior eſſe debet eo, qui eſt exigui populi, & parvi temporis. Sarar. Conſ. Park. de polit eccleſ. l. 2 c. 35 p. 297. 298. etiam l 2 c 6, 7. That which hath been the cuſtom of the whole world, and of all times of the Churches, ought to be more deſirable then ſuch a diſcipline, which is maintained by a few, and is but of late ſtanding.

Again, It is moſt juſt and equall, that ſeeing the number of the reformed are but few, they ſhould yeeld unto the other, who are many, yea, and many of them in authority and office in Church and Common-wealth. Another ſpeaks yet plainer,aaAbſurdū eſt Deum velle inſpirare unum potius quā multos. Sut…l. It is abſurd to thinke that God ſhould inspire one man rather then many; by which expreſſions of theirs, it may ſeem too evident, that though they oppoſed this argument of the Papiſts, andbbIn rebus fidem concernētibus judicium unius private hominis praeferenaum eſt Papae & toti Concilio, ſi ille moveatur meltoribus rationibus & authoritatibus N & V. Teſtam. D. White citing Panormitan. againſt the Papiſts. held it forth to be of no weight, when they were to deal with them, becauſe the Papiſts might glory moſt in multitude; yet they eſteemed it of ſome weight againſt the reformed Churches, they being farr leſſe in number then they were.

It ſhews a cauſe to be weak, when they have recourſe to ſuch poor weapons, and that ſurely there is not much to maintain it, when ſuch arguments as are taken from number and multitude are made uſe of.

But to come to the anſwer of the Queſtion, which I conceive will not require much pains.

The Queſtion is, Whether this be ſufficient to diſcover an opinion erroneous, or to declare it to be a truth, the multitude or paucity of them, who are the divulgers and maintainers of it? I ſhall anſwer this in brief.

p. 1831. If by multitude be meant the greater number of mankinde, then it is a certain evidence of errour. The greateſt number of mankinde lies in darkneſſe and errour: as S^t John ſaith, 1 Joh. 5.19.1 Joh. 5.19.1 John 5:19 The whole world lies in wickednes. If you divide the world into four parts, you will finde above three parts to be Pagans, Heathens, Mahometans, Idolaters, Atheiſts: how few will be the reſidue? Alas they are but a few in the North-eaſt paſſages, that doe profeſſe and acknowledge a Chriſt: and of thoſe how few?

2. If by multitude be meant the greateſt number of men in the Church, who doe adhere to an opinion; neither will this be ſufficient to diſcover it a truth. And that upon theſe two grounds.

1. Becauſe the greateſt number they are ignorant, and ſo are not able to judge of truth and errour: blinde men cannot diſcern of colours, they want knowledge to diſcern of things that differ, they are not able to try, nor upon triall are they able to determine.

2. Becauſe the greateſt number, they are corrupt and vicious, they are for the most part either Atheiſticall, or prophane, or proud and ambitious men, or worldlings, covetous, hypocrites, formall profeſſours.

If you look upon the multitude, they adhere to doctrines.

1. Either out of ignorant grounds. 2. Or out of corrupt ends.

1. Out of ignorant grounds, viz. becauſe this was the way of their Fathers, and they doe traditionally adhere to it, or becauſe ſuch men whom th…y reſpect and honour are in that way, or becauſe it is commended to them by the learned, or preſcribed and commanded by authority. Indeed it is an eaſie matter to make any thing of the multitude, they are ſoft wax, in regard of their religion, and can receive any impreſſion, they are fit for any ſtamp their ſuperiours will put upon them, they are but a body, and authority is their ſoul, which moves them which way they ple…ſ…, in point of Religion: truth and errour are all one to them. It is an eaſie matter to make them any thing, who are indeed nothing. It was a heavie charge was caſt upon us by our right hand adverſaries, that England p. 184was converted from Popery to Proteſtaniſme by the blast of one trumpet. In Q. Maries daies they were Papiſts, and upon her death, within an hour after, as ſoon as Qu. Elizabeth was proclaimed, here was a Kingdom of Proteſtants, a nation was converted at once.

Though this charge is not true in all, for after her Coronation, beſides Commiſſioners ſent unto all parts to deface all the monuments of Idolatry,Vid. The moſt grave and modeſt confu…a…ion, pu…l…ſhed by M…ſt. Rathbone, p. 10. there were Miniſters ſent about to preach the Word of God, viz. Knox, Leave, Gilby, Sampſon, Whitingham, Goodman, who in Q. Maries daies had exerciſed their Miniſtery in the beſt reformed Churches beyond the ſeas, who were now ſent out to gather the people to the Lord, to diſcover the errours of Popery, to reduce men to the knowledge of the truth; And upon the meeting of a Parliament, thoſe acts which were formerly made in Qu. Maries daies were repealed, and the doctrine of truth again with Religion eſtabliſhed.

And it were well, to avoid this charge, if Miniſters were ſent thorow the Kingdom at this time, with Commiſſion to preach and instruct men in waies of worſhip, to reveal to men the truth, and prepare mens hearts, that ſo when things come to be ſetled, we might not, if poſſible, have any to yeeld to things with implicit faith and blinde obedience. It was the practice of good Hezekiah, when he reſtored the worſhip of God, 2 Chron. 29. beg. he ſent out Poſts, like to Evangeliſts, to prepare the people, and to humble them for their revoltings, and to reduce them to the worſhip of God. And if this be not done,2 Chro 29. beg. compared with the 2 Chro. 30.6, 7.2 Chr 292 Chr 30:62 Chr 30:7 we may fear either great oppoſition in men, or elſe blinde ſubmiſſion and implicit obedience.

2. Or the multitude adheres to doctrines out of corrupt ends. As the Ivy adheres to the tree, not becauſe it loves the tree, but becauſe the tree feeds it with berries and leaves, it adheres to it for its own advantage, becauſe out of it, it may ſuck berries: So doe moſt men adhere to Religion and doctrine. Or as the winde follows the abundance of exhalations: So they go where there is the moſt advantage to be got: indeed, innumerable are the corrupt ends, that corrupt minded men propound to themſelves in the entertaining doctrine: ſome out p. 185of fear, others out of faction, a third for repute, the moſt for profit and advantage; all ſpeak this language, Who will ſhew us any good? It was the great Argument of the Craftſmen of Diana, why they adhered to that Idolatry, By this craft we have all our gain. And it is a great motive to a carnall heart, he that hath no principle of motion and life within, he either ſtands ſtill, or is moved with the crowd; or if he have any motion of his own, ſomething without him is the spring of it. The multitude is a great body, and a dull body, and indeed hath no motions of it's own; it is carried about meerly with weights, and the great weights are outward things, which taken off, there is no motion at all—they are like the dead ſea, and cannot ſtirre—So that you ſee, if we goe about to take up our judgement of truth or errour from the multitude of them, who adhere to it, how dangerous it is to be miſtaken.

3. If by multitude be meant the greater number of holy and learned men, in the Church of God; I ſay then, this is a probable ſigne, though no infallible evidence, that the opinion held forth is a truth.

1. I ſay it is a probable ſigne. I have told you God doth never deſert his people in neceſſary, eſſentiall truths, He hath promiſed they ſhall be taught of God, and they have an unction of the holy One, whereby they know all things, that is, all things neceſſary to ſalvation. And for acceſſory and circumſtantiall truths; It is a probable ſigne that the things which upon impartiall ſearch and debate they hold forth, are truths, though it be not ſufficient for us to conclude them ſo, becauſe they have determined ſo; but we are to examine and ſearch whether they be ſo or no. I ſay it is a probable ſigne, but we are not to ſubmit to it, as their judgement, but are to ſee the judgement of God in them,Conſ. Park. l. 2 c. 11. de authoritate Patrū. not to conclude our ſelves upon the authority of men, unleſſe we ſee the authority of God in them.

2. Though it be a probable ſigne, yet it is not an infallible evidence.

We all know that godly and learned men have yet much darkneſſe in their underſtanding, they doe but know in part, none can plead an unerring ſpirit, none are infallible; I have p. 186ſhewed you, that Synods and Councels may erre. What David confeſſed he ſpake in haſte, we may ſpeak upon beſt deliberation, ſo farre as men, All men are liars. As the learnedſt men have darkneſſe in their underſtanding, ſo they have corruption in their hearts: there is ſelf, and pride, and corrupt aims and ends, which may creep into the hearts of the beſt. And how farre God may ſuffer men to be byaſſed by theſe things, it is not for man to determine: how farre corrupt aims and ends may winde themſelves into the heart, and bribe a mans underſtanding, or blinde his ſight, it is not for man to judge: they who are moſt acquainted with their hearts, doe finde cauſe enough to be jealous and ſuſpect them, yea and upon known experience.

And therefore though the multitude of godly and learned men, concurring in an opinion to be a truth, though it may be a probabl… ſigne, yet can be no infallible evidence, that what they hold forth is a truth: I ſay, it is no concluding evidence.

There may be caſes wherein one man may be in the truth, and yet many godly and learned men may be in an errour,**Vn… Puphnutius to…um Concilium Nica…um direxit. Niceph. l. 8 c. 19. Eli…s nu…s erat, ſed totus mundus non erat dignus qui rependeretur ipſi. Chr. One Paphnutius was in the truth, when the whole Councel of Nice were in an errour: they were learned men, and it appears they were godly, by their humble ſubmitting of themſelves to better reaſon, though but one man brought it, they were not ſo partiall, as to adhere to their own votes, nor were they ſo proud, as not to recede from their opinions, and be concquered by truth, nor did they ſtand upon their number, when they ſaw truth againſt them: One naked truth ſhould conquer them, and make them throw down their weapons: and one man having truth with him, ſhould be too big for that great Aſſembly: they did not plead their number, their votes, and the multitude which adhered to them, but as men that came to ſearch out truth, not victory, they yeelded up themſelves to the power and conqueſt of it: A mighty argument of their humility and ſincerity.

Indeed we are not to meaſure truth by the number of votes, but by the authorities of Scripture.aaNos numero ſen …enitam nō metimur. Ver…tas numero non aſtimatur, vel unu… qui veritatem habet, ſufficienter munitur adverſus totum mundum. Mat. D. White de eccl. l. 30 p. 127. Whit. cont. 2. q. 5. c. 5. We doe not judge of truth by the number of men, though a man be alone, yet if he p. 187have the truth with him, he is ſufficiently armed againſt the whole world.

One Micheas having the truth with him, was too hard for the 400. Prophets, who were in an errour, 1 King. 22.15. Indeed, it is not impoſſible, that one man ſhould be in the truth, and many in an errour, nor is it abſurd to prefer the judgment of one man in the truth, before many in an errour. It was well ſpoken of Augustine, aaSi juſtus es, noli numerare, ſed appende; ſtateram afferaequā, non doleſā. Aug. in Pſ. 39.Ps 39If thou would paſſe right judgment of an opiniō, do not number, but weigh, & weigh not in the falſe balance of the multitude, but in the balance of truth, the Word of God. This is certain,bbVeritas ne que à nultis, ne que à paucis pendet. Park. l. 2. p. 253. Truth doth neither depend on many nor few. And therefore we are not to goe by number of votes and voices in finding out of truth, but by the authorities of Scripture: we are not here to goe by the pol, but by the line, the Word of God, To the Law and to the teſtimonies, if they ſpeak not according to this, the light is not in them, moſt voices are not here to carry it, but enquire, What ſaith the anſwer of God. You know, if the diall be not ſet by the Sunne, you care not what it ſaith: So if men be not guided by the Word, it's no matter what they ſay; though they be myriads of men that ſpeak it.

Indeed we may give too little, and too much to multitude.

1. We give too little, when the concurrent opinions, and deliberate thoughts of a number of godly, learned and holy men is of no weight with us, when we will reject their reſults, ignorantly, wilfully, without an impartiall debate and examination of them; an honour that you give to the opinions, I may ſay, the errours of men of no name. Certainly, as you are not to ſubmit to the judgement of any Aſſembly or company of the learnedſt and holieſt men with a blinde obedience: So neither are you to reject their reſults and determinations with a perverſe will; you are to try them, and be ſo farre from unprejudiced thoughts, that you are charitably to judge, that probably ſo many holy and learned men are not in an errour, probably they are in the truth, and if you thinke otherwiſe, before triall and debate, you give too little to them, and it is your ſin.

2. We give too much to multitude and number.

p. 1881. Either when we judge of an opinion to be truth, becauſe the promiſcuous multitude doth adhere to it.

2. Or when we blindly ſubſcribe to an opinion for truth, becauſe many learned and holy men are the Patrons and maintainers of it.

1. When we judge of an opinion to be truth, becauſe the promiſcuous multitude, abundance in the Church adhere to it. And this is indeed the great errour, men are carried away with the crowd, they are not able to ſtand againſt the ſtream, they are carried down with the multitude, and the number of them in the way is the great argument that concludes them in it alſo. Chriſt tells us here in the text, That many ſhall come in his Name, and ſay they are Chriſt, and ſhall deceive many. Here you are told, there may be a multitude of ſeducers, and a multitude of ſeduced, they ſhall deceive many.

And it is the worſt of arguments, to prove truth by multitude. It is a paſſage of Chryſoſtom, **In theatris multitudo quaeratur. Multitudo nota eccleſiae, ac proindè veritatis nō eſt, quia eccleſia ſaepe in paucis confiſtit: deinde, quia multitudo malorum & impiorum major eſt: poſt re…ò, fa…ſa Religio majora occupavit ſpatia quā vera Chry. ad pop. Antioch. …om. 26.The multitude can be no true Character of the truth: and he gives three reaſons.

1. Becauſe the Church of God doth conſiſt in a few.

2. Becauſe the number of wicked men are the greateſt.

3. Becauſe errour hath gotten more ground then truth, the poſſeſſions and territories of errour doe farre exceed the bounds of truth; you know there are more tares then wheat in Gods field, more Goats then ſheep in his fold, more chaff then corn in his floor, more bad fiſhes then good in his net; if Atheiſticall, prophane men, unbelievers, proud, ambitious men, coverous and worldly perſons, hypocrites and formall profeſſours were ſingled out, the reſidue would be but few: you would ſee ground why Chriſt calls his flock, a little flock, a ſmall remnant; and to take up the complaint of the Prophet, that the number was but as the gleanings of grapes, after the vintage is over; but as the ſhaking of an Olive-tree, after the fruit is gathered, even one of a City, two of a Tribe; and to ſay with Chriſt, Broad is the gate that leads to death, and many there be that enter thereat, but narrow and ſtrait is the gate which leads to life, and few there be which enter therein.

So that you ſee, if we take up judgement of truth by the p. 189number of men in the Church, that adhere to it, we may be mistaken; we are commanded not to follow a multitude to evil.**Quae nam precor utilitas eſt, multū eſſe foenum, quā paucos lapides praecioſos, non in numeri multitudine, ſed in virtutis probitate multitude conſiſtit. There is much droſſe, little gold, much hay and ſtubble, and little precious ſtones. If there be any validity in this argument of number, it is not in the weight, but in the worth;aaNon in quantitate molis, ſed in qualitate virtutis. Non ſalvat Chriſtianum, quod pontifex dicit praeceptum ſuum eſse juſtum; ſed o…o. tet illud examinare, at que ſe iuxta regulā ſuperius datā dirigere. Ger. Laicus temerè doctoribus eccleſia credere non debeat, ſed coriā doctrinas examinare, praeſertiu… cum populi aures ſacerdotum cordibus ſape ſanctiores ſim. Hieron… Epist. not in the bulk or quantity, but in the worth and quality of the perſons that are the maintainers of it. And yet therein we may erre alſo; which is the ſecond way whereby we give too much to multitude.

When we blindely ſubſcribe to an opinion for truth, becauſe many learned and holy men, are the Patrons and maintainers of it. I have clear'd this to you at large, that it is the duty of every Chriſtian, to examine, not only the private opinions of private men, but the ſentences, definitions, debates of Synods and Councels, and to embrace or reject them, as they ſhall appear conſonant and diſſonant to the rule of truth, the Word of God.

And the Scriptures are plain for it; we are commanded to try all things, 1 Theſſ. 5.21. And not to believe every ſpirit, 1 Joh. 4.1. and to ſearch the Scriptures, Joh. 5.39. Iſa. 8.20. And the Bereans were commended for the ſame, notwithſtanding the doctrine they examined was the doctrine of the Apoſtles, Act. 17.11. And it will not be ſufficient for you to ſay, you followed the doctrines of your leaders. Chriſt tells you, If the blinde lead the blinde, both ſhall fall into the ditch. And therefore we ſhall give too much to a number of holy and learned men, to drinke in and receive what ever they doe propound; to ſubſcribe our judgement to their poſitions without further debate and examination of them; though the things be truths, yet we erre in our way of cloſing with them, we give blinde obedience and implicit faith to them, we make men the maſters of our faith, which wrongs God, and injureth you.

And therefore as you are not to give too little, ſo beware of giving too much, make not Gods of men, ſet not man in Gods ſtead; you know who hath ſaid, call no man Rabbi, no man Maſter upon earth; you have one who is your Lord and Maſter in heaven, which you know is meant of ſubjection of our p. 190judgements and conſciences to men in ſpirituall things; for touching the outward man, we have Maſters, but touching the inward man, our faith and conſcience, this ſhould not, nay this cannot be ſubjected to any power below God. And thus much ſhall ſerve for the anſwer of this ſixth Queſtion. We have now done with the falſe marks; beſides which, I am now to ſhew you, that there are yet cloſer agreements, which errour hath with truth, I ſay, there are nearer touches which have deceived many; there are certain ſtrange myſterious workings of errour, which carry great reſemblance with truth it ſelf. We read of an energie of errour, a certain energeticall power, an active efficacious working power, which error hath, in which it carries much reſemblance with truth it ſelf. You read in the 2 Theſſ. 2.11. of an efficacy of errour, the energie of errour, as the word imports, which ſhews us, that errour may be very energeticall, very operative and active, as well as truth.

This energeticall power or efficacie, and myſterious ſtrong working of errour, I will ſet down in theſe ſeven generall heads.

1. It will work it ſelf into the heart and affections of the receiver, upon as high pretexts and ſpecious pretences, as truth it ſelf can doe; I ſay, it will convey it ſelf to the underſtanding, and inſinuate it ſelf into the heart and affections of a man, and procure its reception, and purchaſe its entertainment, upon as noble terms and high pretexts, as the truth it ſelf. And this is implied in the Text, Many ſhall come in my Name, and ſhall ſay, I am Chriſt, and ſhall deceive many: that this was a deceit, a ſeduction, Chriſt ſpeaks plain, and that this errour or deceit did procure it's reception upon high pretexts, the Text ſhews plain, They ſhall come in my Name, that is, they ſhall pretend my authority, my miſſion and commiſſion, that's high, but yet higher, They ſhall ſay, I am Chriſt, that is, Christ doctrinall, not Christ perſonall, they ſhall ſtamp their opinions with the name of Chriſt, and deliver their opinions in the name, & under pretence of the authority of Chriſt: and how can there be a higher way to purchaſe entertainment for an errour? how can truth convey it ſelf to our underſtanding and conſciences, upon higher pretexts, and more noble terms?

p. 191I know nothing that truth can ſay to procure room in your hearts, to purchaſe entertainment in your affections, but errour may uſe the ſame language: doth truth ſay, This is the minde of Chriſt? errour may ſay the ſame: doth truth ſay, This is for the glory of God, for the advancement of holineſſe? why errour will hold forth the ſame things. The Apoſtle puts this out of controverſie, in the 2 Cor. 11.13, 14, 15. where he tells us of falſe Apoſtles, deceitfull workers, transforming themſelves into the Apostles of Chriſt. And no marvell, for Satan himſelf is transformed into an Angel of light, therefore it is no great thing, if his Miniſters alſo be transformed, as Miniſters of righteouſneſſe, whoſe end ſhall be according to their works. Where the Apoſtle ſhews plain, that the Prince of darkneſſe may convey himſelf into the hearts and affections of men, as an Angel of light, that is, he may procure his entertainment, not under the notion of a Prince of darkneſſe, ſo every one would tremble at him, but he conveys himſelf to mens affections, and purchaſeth his acceptance, under the pretext and repreſentation of an Angel of light; ſo the falſe Apoſtles, they did transform themſelves into true Apoſtles: and there is nothing which the true Apoſtles may hold forth, but the falſe may hold forth, the one will hold forth errour, upon as high terms and ſpecious pretexts, as the other can doe truth it ſelf.

So that I ſay, errour may convey it ſelf into the heart and conſcience, and purchaſe its entertainment upon as high terms as truth it ſelf.

And theſe are the moſt dangerous errours that claim the patronage of Chriſt, and hold forth as specious pretexts as truth it ſelf: this is the Devils countermining, and by this he would blow up truth, Chriſt himſelf in his own mine, by this he would drive on his own deſign with Christs ſtrength, and further errour with Chriſts weapons and tools. I ſay, not that all that come thus handed to us are errours; but this I ſay, theſe, if errours, are the moſt dangerous of all, and that upon theſe four grounds.

1. Becauſe they are the moſt enſnaring and ſeductive errours, moſt are taken with them under this notion; moſt men they are not able to judge of truth and falſhood, they are taken p. 192with fair pretexts and specious colours; ſuch a pretext as this, doth ſtrongly force it ſelf into the heart of thoſe who are weak in underſtanding, either by love or by fear; if they will not receive it as under this notion, for love, yet they dare not reject it, comming under that notion, out of fear, leſt perhaps they ſhould be found to reject Chriſt, and fight againſt Chriſt himſelf, and therefore are they the moſt enſnaring and ſeductive opinions, if errours, and therefore moſt dangerous.

2. Dangerous they are, becauſe ſuch opinions, if not truth, they are a great injury to Chriſt himſelf, they wrong Christ: it muſt needs be a wrong to Chriſt, to ſtamp his image upon mens own adulterate and falſe coyn. As men who doe ſtamp the Kings picture upon their falſe coyn, and, to procure the more eaſie and undoubted reception of it, doe in this doe a great injury to the King; it is crimen laeſae Majestatis, they wound Majeſty in it, and make the King, ſo farre as they can, to ſerve to advance their deceit: So men to procure the more facile and free reception of errour, they may ſtamp their opinions with the image and authority of Chriſt, but yet this is a great wrong to Chriſt, for herein they make him, who is truth it ſelf, the Patron of an errour, they draw in Christ, as farre as they can, to ſide with, or if not, yet his name and authority to ſet off an errour. It muſt needs be a great wrong to him, who is the King of light and glory, to make him ſerviceable to the advancement of the deſign of the Prince of darkneſſe. And a man had need to be full and clear in his opinions and thoughts, which he ſtamps with the Name of Chriſt, leſt we prove to be ſuch as ſtamp his image upon our own falſe and adulterous coyn.

3. They are dangerous, becauſe they are the moſt ſeparating and dividing opinions that can be, Chriſt, or not Chriſt, is indeed, and justly too, the great parting ſtone. Religion is the foundation of all unions, it is the great band; and difference in religion is the great diſtance and diſunion: there may be oneneſſe in heart and affections in leſſer differences, but differences of ſuch height as Chriſt or not Chriſt, when they doe ariſe ſo high, as to un-Chriſt, un-Church, nay ungrace men; as that opinion in a kinde doth, that holds forth Chriſt: It p. 193is a hard thing to keep oneneſſe of affection; men that have ſalvation and eternity in their eye, the glory of Chriſt their aim, it is a hard thing to perſwade them to take it well, if they un-Chriſt them and ungrace them. It is not probable that a man ſhould be well pleaſed to have another spit in his face, condemn his principles and practice, and upon ſo high grounds, when yet a man is perſwaded upon knowing and conſcientious grounds, ſo farre as appears to him, that he is in the right.

We may ſay what we will, and wiſh, and pray, but this will be found, that men of different Creeds, will hardly be of one Pater noſter. Men differing upon ſo high grounds, as what can be higher? they can hardly be of the ſame affection. In leſſer and ſmaller differences they may; but in ſo high differences, when an opinion is held forth for Chriſt, it will be more hard to turn all diſaffection into pity, if they apprehend them in an errour, then to renounce their own, and embrace theirs, if it were apprehended to be a truth. Men pity a perſecuted errour, or men perſecuted in an errour, but they envi… a proſpering errour, or men proſpering in a way of errour. That which raiſeth the difficulty, is the proſperouſneſſe and ſucceſſefulnes of that which they do apprehend an errour, when they ſee it to ſucceed to draw away the hearts of the moſt godly & holy, the beſt of their people, it will be no eaſie matter, in ſtead of diſaffection, to act pity to them; and becauſe they apprehend them to act affections, rather then judgement, in entertaining of them, therefore they act diſaffection, rather then pity, in the rejecting of them. Happy were we, if the grounds of their opinions were thorowly examined, and impartially ſearched, who do hold them forth under this notion, Loe, here is Chriſt, and if true, embrace them; or that they, who hold them up upon ſo high terms, would convey them in a more low and humble manner, ſeeing ſo many godly learned diſſent from them: if which be not, there will be, I fear, the ſeed of as great differences among the godly, as ever was in the Church, and as much diſaffection. Aſſure your ſelves, Christ or not Chriſt, will be a great parting and dividing ſtone, both to divide perſons and affections. I ſpeak this with a bleeding heart, fore-ſeeing the ſad and miſerable p. 194affects of it: if this difference be not happily taken up, God knows what a foundation of future miſery will be laid for future generations.

The differences between Luther and Calvin, were not ſo great, but they might have been eaſily taken up in their time; but poſterity quickly turned theſe differences in judgement to the deciſions of the hand, and it hath been the ground of raiſing many a warre, and ſhedding of the blood of thouſands, whoſe differences might eaſily have been compoſed at the firſt. This remains a ſad spectacle to us, and all Chriſtian Churches, and makes me tremble to thinke what future times will be, if God doe not mercifully unite hearts, which ſhould put men to pray, to ſtudy an accord, and not to fuell and heighten our differences, and make them unreconciliable.

4. Dangerous are theſe opinions, if errours, becauſe they paſſe the highest cenſure upon thoſe which doe diſſent from them; he that ſaith of any opinion or way, Loe, here is Chriſt, doth negatively cenſure and condemn all thoſe, who doe diſſent from it; there is but one Chriſt, one Lord, one faith. This opinion muſt needs hold forth both a doctrinall and a practicall cenſure againſt all ſuch, who diſſent from it, and not only cenſure their way, but their perſons, and declare them who are contrary, either to be men of corrupt affections, of corrupt mindes, who detain the truth of God in unrighteouſneſſe, who are byaſſed with carnall reſpects, ſecular advantages and ends, or at the beſt that they are but ignorant, blinde, deluded or deceived, ſuch as yet know not the minde of God. And what this will amount unto, I leave any to judge. And therefore happy ſtill it were, that men would ſtrip themſelves of all ſelf and ſelf-reſpects, and faithfully debate that opinion that is held forth upon ſo high terms; and if truth; let us cloſe with it; or that thoſe who doe hold it up ſo high, would, in regard it is in ſuch diſpute, and ſo many godly differ from it, that they would hand it to men, and convey it, and ſeek to paſſe it upon lower terms, and more moderate grounds, ſeeing ſuch are the ſad effects of it.

Indeed, if the way be of God, if it be that in truth, which it pretends to be in holding forth, and if they were neceſſary p. 195truths, ſuch as were neceſſary to life, then if there were ſadder effects, then theſe, did accompany the holding it forth, yet there is comfort enough in it: but when the thing it ſelf is diſputable; firſt, whether there be any ſuch thing, as an exact and uniform government; and when this is diſputable among thoſe, who doe hold there is ſuch a way; what is that government: we ſee ſome godly, holy and learned men aſſert one, and no leſſe godly and learned defend another; and when all is done, who ever is in the truth, it will not be found, that the income is proportionable to the ſweat: the truths held forth are not neceſſary, but only acceſſory truths, not ſuch as concern the being of Chriſtians, but the wel-being. I only demand, whether the comfort and benefit, that may come to the Church of Chriſt, by the ſtiff maintaining and high paſſing of ſuch an opinion, may ballaſt and bear weight with the ſad effects, and trembling conſequences that will ſurely come upon themſelves and the Churches of Chriſt, if ſo paſſed, and if ſo maintained—I leave it to you to judge.

And thus much for the firſt, viz. that errour will work it ſelf into the heart and affections of the receiver upon as high pretexts and ſpecious pretences, as truth it ſelf. And that which I have ſpoken upon it, is not to charge any opinion to be an errour, which doth ſeek to paſſe it ſelf upon ſo high terms, that is not my work to doe in this place; but to make you circumſpect in the entertaining of opinions, though they carry ſuch high pretexts as theſe, ſeeing it is poſſible for errour to make the ſame pretences, and ſeek it's entertainment upon as noble terms, as truth it ſelf. We come now to the ſecond.

2. When an errour is entertained, it will work upon the heart and affections, as well as truth, it will work love to it, in them who embrace it, it will work fear of betraying, it will work hatred and diſplacency againſt the contrary. I ſay, it will work, not only on the paſſions, which move in a lower orb, but it will work on the affections. As the ſea is moved this way or that way by the ſtrongeſt winde: ſo the affections are moved and operated upon by the ſtrongeſt perſwaſions, though the perſwaſion be falſe, yet, if ſtrongeſt, it doth command the affections p. 196up to it. Affections they are but the ſervants, of, and to the underſtanding, and follow it according to it's reſults and dictates, they are but coecae potentiae, but blinde faculties, and the understanding is their guide, and they follow that, though it be in an errour, and that's miſerable, for then, The blinde leads the blinde, and both fall into the ditch. You know the leſſer wheels move as the greater carry them: the dyall goes as it is ſet: ſo the affections they move according to the motion of the underſtanding; if the underſtanding be in an errour, the affections are carried with it: there is no question but mens affections may be ſtrongly wrought upon in an erroneous way, the affections come up to thoſe apprehenſions which the judgment hath: they follow the notions of the underſtanding, they are but the ſervants of the underſtanding, and follow it more faithfully in an errour, then they doe in a truth, becauſe they are corrupt. Errour and ſin agree; a corrupt head, and a corrupt heart doe better agree, then a ſound judgment, and a corrupt heart; and therefore they doe not onelyonly follow the underſtanding in an errour, but follow it more faithfully, more uniformly and univerſally. The Master and the ſervant are well agreed. Indeed, they may follow the understanding, with gain-ſaying with reluctance and bearing back in a truth; but they follow it freely, naturally, chearfully in an errour. So that you ſee errour may work upon the heart and affections too: you know while Paul was an enemy to the Goſpel and doctrine of Chriſt, he was in an errour, yet it was ſuch an errour, as worked ſtrongly upon his heart and affections, he was in an errour with conſcientious reſpects, and his affections they were moved according to his falſe light; inſomuch that he was zealous in his way, and tells us, that he was eminent in his zeal for his errour, and in oppoſition of thoſe, who profeſſed the contrary, as he tells us, Phil. 3.6. As touching the righteouſneſſe of the Law, he was blameleſſe, and as concerning zeal, he perſecuted the Church: So eminent was he in his love and affection towards his own erroneous way, and ſo eminent in his oppoſition of the contrary, that he perſecuted them of a contrary minde. And he ſaith upon his own experience the ſame of the Jews, who were in the ſame p. 197way of errour, Rom. 10.2. For I bear them record, that they have a zeal of God, but not according to knowledge; here were affections, zeal is amor intenſus, as the Schools ſay, it is the heat of love, or if you will, it is an affection compounded of love and anger; love, to that which they apprehend to be truth, and diſplicency and anger againſt the contrary; they had a zeal to God, but it was not according to knowledge, that is, according to ſound and right knowledge, it was according to their knowledge, but not right knowledge, they might walk conſcientiouſly and with conſcientious reſpects, according to that knowledge and apprehenſion they had, but yet walk in a way of errour; their affections might move according to their notion and apprehenſion of things, and yet you know they moved in an errour. And I conceive plain experience doth tell us this, that errour will work upon the affections, as well as truth: if you look abroad upon any erroneous Religion, or if you look at home upon erroneous opinions, they will all tell you this, that errour doth work, and work ſtrongly upon the affections, as well as truth—

3. Error will not only work upon the affections, but it will ſteer a mans life & converſation according to it. It will put a man to ſpeak according to it, and act according to it, live, according to it: mens practices are but the reſults of their principles, their lives & waies, they are but the expreſſions of their doctrins and opinions. Men may be as true to erroneous as others are to religious principles, erroneous opinions may not only have an influence upon the conſcience, but the converſation too, & will cauſe a man to order his waies, and ſteer his converſation according to them. Errour entertain'd doth binde the conſcience, as well as truth, to walk anſwerable to it, & they dare no more recede from their erroneous principles, & walk unanſwerable to them, without wound of conſcience, then a man dare recede from the truth it ſelf. Nay, here is a wonder, as a godly man will walk holily to adorn the truth, and dignifie the Goſpel of Chriſt, and dare not walk diſorderly, leſt the waies and truth of Chriſt ſhould be blasphemed for his cauſe: ſo may a man in an errour, out of the like conſcientious reſpects, endeavour to walk holily, for the gracing and adorning of an errour, which yet p. 198he apprehends to be a truth, and he dare not walk diſorderly, leſt he ſhould give occaſion to others to condemn and ſpeak againſt that opinion which he apprehends truth, but is indeed an errour.

And this I could evidence by inſtances enough, if it were need; I ſuppoſe that Scripture ſpeaks to it, Phil. 3.6. Paul, while in ignorance, held up the righteouſneſſe of the Law againſt Chriſt, as they did in Rom. 10.1. and he walked anſwerable to this knowledge, For as touching the righteouſneſſe of the Law, he was blameleſſe: And no queſtion but he made conſcience to walk ſo much the more exactly, that he might adorn this opinion, and give out to the world, that there was no leſſe exactneſſe, no leſſe ſtrictneſſe and holineſſe in that way he was in, then there was in the Apostles, who held out the contrary way; men may walk with honeſty of heart in an erroneous way, when they walk anſwerable to their principles, though they be erroneous; It is one thing to walk with an underſtanding, another thing to walk with an honeſt heart in a way. Such a man as doth not cloſe with an opinion for baſe reſpects, nor recede from his principles for worldly reſpects, either gain or loſſe, ſuch a man as walks anſwerable to his opinion, though an errour, may be ſaid to doe this with honeſty of heart, without hypocriſie, but yet with a deluded heart, They have a zeal, but yet without knowledge. When the Diſciples were ſorrowfull, becauſe Chriſt told them he was to goe away, Chriſt ſaith to them, If you loved me, you would rejoyce, I goe to my Father: Certainly they loved him, they had forſaken all to follow him, and Chriſt did neither doubt of their love, nor blame their want of love here:**Chriſtus culpavit non affectum, ſed conſilium. He blamed their judgements, not their affections, though they loved him, yet they loved him not wiſely, he blamed their ignorance. And thus farre it holds, men may doe things with honeſt affections, and yet doe them ignorantly. And if you grant not this, what fleſh can be ſaved? There were many of our Fathers that have oppoſed many things as errours,Conſ. Park. de polit eccleſ. l. 2. c. 20. p. 256. which are the received truths of God; certainly they oppoſed them with honeſty of heart, though not with an understanding heart; the fault was not ſo much p. 199in their heart, as in their head, they did not oppoſe them out of ſiniſter and corrupt affections, but with honeſty of heart, they walked according to their notion of things; and that will ſerve to demonſtrate a man an honeſt man, though not an upright man, a good Chriſtian; that demonſtration muſt be taken in upon better grounds. It was ſaid of Aſa, That notwithſtanding the high places were not removed, yet his heart was perfect with the Lord all his daies, 1 King. 15.14. perfect, that is ſincere. A man may have a perfect heart, in this ſenſe, that is, a ſincere heart, and yet have many failings in life, nay, and not only many imperfections in his judgement, but ſome errours too, ſuch as are not damnable fundamentall errours, but only circumſtantiall and leſſer; but then theſe errours muſt a riſe from the imperfections of his knowledge, not from the corruption of his heart. The Apoſtle ſeems to imply this, Phil. 3.15, 16. As many as be perfect let them be thus minded, and if any be otherwiſe minded, God ſhall reveal even that unto them. Nevertheleſſe whereunto you have already at mined, let us walk by the ſame rule, let us minde the ſame things. So much for the third.

4. Here is another efficacy of errour, it will ingage a man to doe much for it: a man may doe much ſervice for an errour, as well as for a truth: a man may preach, may write, may diſpute, may be at much pains, ſpare for no coſt, to advance and promote to an errour. I could give you as you all thinke innumerable teſtimonies and experiences of this. It was ſaid of the Phariſees, that they would compaſſe ſea and land, take much pains to make a Profelyte, which when they had done, A man was much more the childe of the devil then he was before, as Chriſt ſaith. And what pains will not the Papiſts take? how doe they compaſſe ſea and land? What unwear…able pains doe they take, and all this to Proſelyte men, to bring them to their Religion? Doth it not often fare, that a ſervant of errour will doe much more for it, then they who are the children of truth, will doe for the truth? What drudges are they often to Satan, when we are too ſlack in the ſervice of God; and at two times eſpecially the authours and maintainers of errour are active and ſedulous, viz. either in the riſe of it, or in the p. 200fall of it, either when it firſt appears, or when it doth decline, then they ſet themſelves with all their ſtrength, in the one to advance it, in the other to hold it up. When the beaſt was wounded, there was great pains to lick him whole again. It teacheth us what we are to doe for truth. Indeed, errour is more beholding to it's ſervants, then truth is to hers. Oh that men ſhould doe ſo much for the devil, and ſo little for God, that they ſhould think no pains too much for errour, and that we ſhould be at no greater layings out for the truth. It is a conſideration may humble us all, that men ſhould doe more for their ſins, then others for their graces, Micah 6.8. That men ſhould take more pains, and be at more coſt for errour, then we will be at for the truth. As men will spend themſelves to nothing for a ſin, to maintain their luſts: ſo will they doe for an errour, nay, and much more; becauſe when men ſpend themſelves for a ſin, a luſt, they doe it not without ſome check of conſcience for the doing of it, they have inward troubles and ſtings of conſcience in the doing of it, they are ſelf-condemned in it, and therefore cannot do it without much regreeting; but when a man doth any thing for an errour, when a deluded man ſpends himſelf for his opinion, he doth it chearfully, he glories in it, he looks upon all as ſet upon Gods ſcore, he looks upon what he doth as the evidence of his ſincerity and love to God, and therefore glories in it, triumphs in it, and doth it chearfully; he is glad he hath been ſo ſerviceable to his opinion, and looks upon it as being ſerviceable to God in it, as no queſtion many have done, and many deluded Papiſts do: and this is a great work of errour.

5. As it will engage a man to doe; ſo it will check a mans conſcience, if he doe not. As when a man deals not faithfully with truth, if for fear, or hope, or worldly reſpects, he will either be ſhie to own it, as Nicodemus Chriſt, or if he will ſuppreſſe it, baulk and decline it, if he will detain the truths of God in unrighteouſneſſe; or if he will deny a truth, conſcience is up in arms againſt him, and flees in his face for it, checks him, reproves, torments him: So it may be with an errour, if a man have received and entertained an errour, and he is perſwaded it is a truth, though it be an errour, if now, he have p. 201not been faithfull to it, if he have for fear, favour, carnall and worldly reſpects, been either ſhie to own it in ſome company, if he have baulked it and declined it, if he have betrayed it, receded from it, and denied it, conſcience is preſently up, to check, to reprove him, and torment him for it. Indeed a man may cloſe with an errour for baſe ends and reſpects, and for the ſame reſpects may recede from it, and yet never be touched for it, no checks within him; but if a man have cloſed with an errour, with an honest, ſimple heart, then if he doe not walk anſwerable to it, if he baulk and decline it, he ſhall hear of conſcience. If a Papiſt ſhould be forced from his Religion for fear, though his way be an errour, yet not forſaking it out of light and conviction, that it was an errour, but out of fear of puniſhment, his conſcience will torment him for it: and ſo in any other opinion, if the heart embrace it with honest reſpects: which hath cauſed ſome to ſay, that men are neither to be bribed, nor threatned out of their opinions, but to be convinced and perſwaded, they are not to be compelled by force, nor yet to be ſeduced, allured or bribed by rewards; this is to make men ſinne againſt conſcience. It was Augustines, but he retracted it,**Fides non eſt imponenda, ſed ſuadenda: contra haereticos nihil vi agendum. No force is to be uſed againſt Heretikes: which we ſhall ſpeak to in the next great Querie.

Thus you ſee, as errour will ingage a man to doe, and to doe out of conſcientious reſpects, ſo will it check conſcience, if he doe not. Conſcience walks according to it's light, both in checks and comforts: when conſcience is perſwaded of this or that to be a truth, if he doe not walk anſwerable to it, it will check him for it: if conſcience be not a guide, it will be a ſcourge, if not directive, it will be afflictive: it will charge him and check him, if he have not walked anſwerable. And this is a fearfull condition, that ſuch a man is in: he ſins in doing, becauſe he doth for an errour, and he is tormented for not doing, becauſe he apprehends it a truth. Indeed a man is not damned for following the dictates of conſcience, for this he ought to doe, but he is damned for following an erroneous conſcience: we ought to follow the dictates of conſcience, but we ought to get conſcience rightly enformed then. And what need there is of that, you ſee here, becauſe an erroneous conſcience p. 202will ingage men to doe, as well as an enlightened conſcience, and will puniſh and check him, if he doe not, as well as a conſcience enlightned.

6. As errour will ingage a man to doe; ſo it will ingage a man to ſuffer too. I know nothing that a man may doe or ſuffer for a truth; but he may doe and ſuffer for an errour, under the notion of truth.

1. A man may ſuffer in his good name, he may be content to be reproached, defamed, calumned, and may binde all theſe reproaches as a crown about his head, with Job, and wear them as his crown and glory.

2. He may ſuffer in his goods, and be content rather to part with all then his opinion; and when he hath done, as a man would ſay for a truth, ſo may he for an errour, which he apprehends truth, I thank God I had any thing to loſe for it, its worth all I had, and much more.—

3. He may ſuffer in his body impriſonment, and what other things may be inflicted on the body, even the higheſt puniſhment of all, death it ſelf; and all this for an errour. As God hath Martyrs for truth, ſo hath the devil Martyrs for errour: what hereſie but hath been ſealed up by the death of ſome of the maintainers? The Arians who denied the Deity of Chriſt, they ſuffer'd, nay, which is wonder, ſome of them would ſuffer for Chriſt, as a Saviour, though they denied Chriſt to be God. The like I might ſay of the Neſtorians, Manichees, and others. What need we goe farther? Will not the Papiſts themſelves ſuffer death for their Catholike Cauſe? Nay, which is yet more ſtupendious, a man may not only die, but he may die comfortably, in and for an errour: he may die rejoycing, as if he died for a truth, though he die in a deluſion. And that's the next.

7. It's poſſible for a man to have quiet of conſcience, and comfort of conſcience, when he doth doe or ſuffer for an errour; the more uniformly he walks, the more true and faithfull he is to his principles, ſtill the more comfort he findes, he hath this comfort of his ſincerity or honeſty of heart, that he hath been true to his light, though that light be but darkneſſe. A man may have comfort [in] an errour, no true comfort p. 203[from] an errour. Solomon had the greateſt revelations, when he was at Gibeah, and where was that, but at a high place? but he had it not from Gibeah. A man may have comfort [in] an errour, but not [from] an errour. I grant falſe notions may afford comfort: But,