Concerning Ministers Meddling with State Matters in their Sermons, Part 1
The occaſion of this Diſcourſe.
For mine own part, I have made it my work hitherto, to compoſe Controverſies amongſt thoſe of my Profeſſion, ſo far as God hath given me addreſſe thereunto: therefore I have not provoked any to ſtrife; nor have I entertained any provocation given me, as others are wont to do: but my way hath been to follow Peace. Yet I am not afraid of any Controverſie; for how elſe ſhould I be able to deal with Controverters? therefore if I ſhall be drawn forth, and ſet upon in a contentious way, for ſpeaking my conſcience, when I have given no particular offence unto any, but plead onelyonly for the juſtifying of mine own practiſe; I hope I ſhall neither want reſolution to ſtand up for righteouſneſſe; nor that in ſuch a caſe, the ſtrength which God hath given me to maintain a truth for his glory, will fail me. And as for that which (I am told) is given out by ſome concerning me, that I had a private end to gain to my ſelf preferment, by writing that Diſcourſe, in ſeeking thereby to favour a deſigne of the State. I can call to witneſſe upon my ſoul him, who ſhall one day reveal the ſecrets of all hearts, and the hidden things of darknes; that when I wrote at my friends intreatie upon that ſubject, I had no worldly ayme for my ſelf: but my whole deſigne was onelyonly his ſpirituall edification, and the building up of thoſe, to whom by him the Diſcourſe might be imparted: nor do I know, that ever I was told by any, but by your ſelf, and that after the Diſcourſe was publiſhed, and ſince by one or two more, that there was any deſigne in the State, to make an Act to regulate that matter; ſo far was I from favouring ſuch a deſigne, that I was utterly ignorant thereof; But it is naturall to men to judge of others, by that which they uſe to do themſelves. Therefore it is with me a very ſmall thing, that I ſhould be judged of men ſet in ſuch a way; nor ſhall I for this ſet my ſelf to grieve any of them, or give them occaſion of diſcontent: but I ſhall take from hence rather an opportunity to prevent a needleſſe debate, if any ſhould ſeek it, about this buſineſſe: and if a needfull one ought not to be avoided, I ſhall endevour that it may be ſo ordered, as not to increaſe any breaches, confuſions and animoſities amongſt us; but rather heal, redreſſe, and allay the ſame.
If then any ſhall think himſelf or his cauſe much concerned in that which I have ſaid, and ſhall in the trouble of his minde, paſſionately fall either upon me, or upon my handling of that ſubject: I ſhall not at all perhaps take notice of him; or if I do, it ſhall onelyonly be with meekneſſe to right the wrongful conſtructions, which haply will be made of my words and actions.
But if any ſhall with a ſober minde ſeriouſly take into conſideration the matter it ſelf, whereof I have declared my judgement; and ſhall endevour to ſhew me ſome error in my way; I ſhall heartily thank him, and fairly meeting him be very willing to conferre in a brotherly manner about that which ſhall be found doubtfull between us; that the truth, which is uſefull to edification in this matter, may be found out.
The ſcope of the Diſcourſe.
And to this effect (becauſe I am glad of any opportunity, to meet as in the preſence of Chriſt, with the ſpirit of ſtrife and bitterneſſe, to caſt it out from amongſt Chriſtians; and conjure it by the counſels of Peace and Truth, which he hath taught his diſciples) I ſhall offer ſome Rules to be conſidered by him, that will as a profeſſor of Chriſtianity enter into any debate, that not onelyonly ſuperfluous and needleſſe matters of debate (whereunto Satan lyeth in wait to draw us) may be prevented: but alſo that the things which ſhall be found forth the diſquirie, may without confuſion (whereunto our nature is bent) be diſcuſſed underſtandingly; and in an orderly way for edification. For I will neither be obliged to ſpend my time upon trifles, and venting of private paſſions (as ſome delight to do) nor will I in a ſerious matter, ſuffer my thoughts either to walk at random by truſting to my ſelf, or to be led up and down in a diſorderly manner, after the humor of any man whatſoever: and this courſe I take both with mine own ſpirit, and for others ſake, cautiouſly; that within my ſelf, I may diſcover the ſnares and plots of Satan againſt me, which my corruptions might cloſe withall: and that if others will take upon them to meddle with matters of duty towards God and Men, either under a Religious or Civill reſpect; and preſuming to play the maſters (as now almoſt all do) will not enter into the liſts of Conſcience and Reaſon to walk by a Rule therein; they may be diſcovered to be Hypocrites and Fools, and conſequently unworthy of the conſcionable and rationall entertainment, which is due unto the ingenuous profeſſors of Chriſtianity and Morality.
The ſubject of the Diſcourſe.
Give me leave then to acquaint you, or rather him (whoſoever he is, it maketh no matter to me; God accepteth no mans perſon) who is preparing to take up the bucklers in this Cauſe, with the way wherein I purpoſe, God willing, to meet him: that he may fit himſelf, either to go along with me in it, or to ſhew me a more direct path to walk in Love and Truth, wherein I ſhall promiſe to follow him; becauſe the Prophet ſaith, that two cannot walk together except they be Amos 3. 3.agreed. Give me then leave (I ſay) to acquaint him, that to prevent needleſſe controverſies, and vain jangling, and to finde out Peace and Truth in a juſt debate, my way ſhall be determined, and circumſcribed by two ſorts of Rules; which if he cannot except againſt and rectifie, he will be obliged to obſerve.
The parts thereof.
By the firſt ſort of Rules, I prepare and order my thoughts before I ſuffer them to enter upon a Debate: By the ſecond, I direct them in a right way of proceeding after they are entred thereupon.
The Preparative Rules towards a Debate are mainly foure: whereof,
The firſt is concerning the Subject, whereof the Debate is to be undertaken.
The ſecond is concerning the end, for which it is to be proſecuted.
The third concerning the point of difference, wherein the doubt doth lye.
And the fourth is concerning the way of handling the point of doubt to finde a deciſion thereof.
Of theſe I ſhall briefly ſhew you what I conceive my ſelf obliged to obſerve.
What to be conſidered concerning the ſubject of a Debate.
Firſt, concerning the ſubject, whereof a Debate is offered, the main thing which I look upon therein is, the naturall worth of the matter, with the effects and accidentall conſequences of the handling thereof: that I may know whether it be operae-pretium, and that it deſerves to be handled yea or no. And that I may make a true eſtimate hereof, I uſe to conſider chiefly three things. 1. The nature and kinde of things whereunto the ſubject doth, or doth not belong. 2. The recommendation which it hath, or hath not from God unto my conſcience. 3. The ordinary or extraordinarie influence, which the right or wrong handling thereof may have upon the ſpirits of men, to affect them to good or evill with powerfull motions.
If then I find, that the ſubject in its nature and kind doth not belong to the ſphere of my profeſſion; that it hath no recommendation from Gods Word, either in generall or particularly, and in expreſſe terms to be layed to heart: and that it hath no powerfull influence, either upon mine own ſpirit, or upon the ſpirits of others, to affect the ſame one way or other, I uſe not to meddle with it, for I judge it not worth the handling; but if it hath any of theſe properties, or all of them, and I finde that doubts are rationally raiſed about it, I think my ſelf bound to diſcuſſe the ſame when they are offered unto me; and it is ſeaſonable ſo to do.
Now the reaſon why I think myſelf obliged to make this, or ſome ſuch like eſtimate of every ſubject, before I entertain it, is, leſt unawares I might become as one of thoſe, of whom the Apoſtle in his dayes warned Timothie, who turned aſide 1 Tim. 1. 6, 7unto vain jangling, and deſiring to be teachers of the Law, underſtood neither what they ſaid, nor whereof they affirmed. And we ſee that ſince his dayes, many of the Schoolmen, and other brain-ſick controverters in our Age have done, and ſtill do the like.
What to be conſidered about the end for which a Debate is taken up.
Secondly, concerning the end, for which a Debate is to be proſecuted; I judge thus, that except I can perceive the conference to be intended towards the uſe of edifying, whereunto we are commanded to direct all our communication, I ſhall notEph. 4. 29. meddle with it, but rather proteſt againſt it: and that I may not be miſtaken concerning that which is intended towards1 Cor. 10. 31. the uſe of edifying, I take the meaſure of mine own and other mens aimes by two Rules: the firſt is, If either the matter in it ſelf is not fit to manifeſt ſome part of Gods glory: or if the aime of thoſe that handle it, is not ſet profeſſedly to ſhew forth that part of his glory which the matter offers; then I conclude, that the handling of it is not intended for edification.
The ſecond is, if the matter it ſelf, is fit to be reduced to the end of the commandment, and thoſe that handle it profeſſe to advance that end by it; Which is charity out of a pure 1 Tim. 1. 5.heart, and of a good conſcience, and of faith unfained: then I conclude that it is intended for edification, becauſe Charity doth edifie: 1 Cor. 8. 1.
And the exact obſervation of theſe two Rules in reflecting upon our own ſpirit, to examine and ſet our heart aright by them, is ſo abſolutely neceſſarie, that in all matters of debate, wherein men pretend to knowledge, it will be impoſſible for any man to avoid the ſnares of his own naturall pride, except he can take up this courſe, to quiet and wean his ſpirit from it: for the naturall uſe of all knowledge doth puffe us up. Whence it is, that without this ſpirituall reſtraint,1 Cor. 8. 1. we ſhall unavoidably fall into the condemnation of thoſe, whom the Apoſtle doth characteriſe to be proud, knowing nothing, but doting about queſtions, and ſtrifes of words; of which cometh envy, ſtrife, railings, evill ſurmiſings, perverſe diſputings: the proper works of men of corrupt minds, and deſtitute of the truth. From ſuch, and ſuch practiſes, he exhorts us to withdraw our ſelves: for we ſee daily by dolefull experience, that the profane and vain bablings, whereby men ſtudy onelyonly to2 Tim. 2. 16. pleaſe themſelves and diſcredit others, do increaſe unto more ungodlineſſe. If therefore the end of the debate ſhould not be clearly determined by the forenamed Rules, and conſiderately taken up in the fear of God, (ſeeing the beginning of Prov. 17. 14.ſtrife is like the letting out of water) I can foreſee, that I might be heedleſly hurried, into a labyrinth of endleſſe controverſies; as I finde ſome others are, whoſe hands are againſt every body, and every bodies hands are againſt them. Except therefore he that ſhall take up the Debate, will conſcionably and rationally ſhew to me, as I ſhall do to him, where he will reſt, and at what mark he will ſhoot, I will not be obliged to run after him, as uncertainly; or to fight with him as one that beateth the aire.
Why the point of difference is to be carefully ſtated.
Thirdly, concerning the point of difference, how to ſtate the Queſtion rightly, which is to be debated, I take it to be one of the chiefeſt rationall expedients that can be uſed, to prevent the inconveniencie of an endleſſe controverſie: nor is there any one thing that doth more intangle and increaſe the multiplicitie of needleſſe Debates, then the miſtake of the point of difference either wilfully or ignorantly entertained. By this means Satan doth inable and ingagemens ſpirits to make their conteſtations inextricable, endleſſe, and irreconcileable: for when the Queſtion is not diſtinctly ſtated, and men are entred as it were blindfold upon contradictions, they will rather ſhift the point of debate twentie times, then ſeem to be found in an error once; and will rather ſhew a willingneſſe to diſſent in every thing, then have any thing determined by their adverſarie, as a Truth againſt them. And becauſe in the ordinarie Debates we ſee, that men labour to ſtate the Queſtion onelyonly as they pleaſe, which commonly is to the prejudice (although it be clearly againſt the ſenſe) of their antagoniſt; it is evident hereby, that they are led by Satan to affect rather this, that their adverſary may be thought guilty of hainous errors and practiſes; then to endevour this, that his true meaning may be diſcuſſed, and thereby ſome profitable truth, and rule of practiſe held forth unto all: and from theſe roots of bitterneſſe it is, that almoſt all the books of Modern Controverſies, are ſtuffed throughout with clamors, railings, injuries, and …eproaches; ſo that to lick up the vomitings of drunken men, or to hearken to the hideous howlings of wilde beaſts, is not more loathſome or irkſome to an ingenuous ſpirit, then to be entertained with the filthy belchings, and load brawls of men drunken and mad with paſſion, whereby they fome out their own ſhame.
How it is to be ſtated.
Therefore to prevent the miſtakes which lead men into ſuch diſtempers; the firſt occaſion thereof is to be avoided, which is an inclination to be partiall for our ſelves, to get ſome advantage by framing of the Queſtion. But to avoid this ſnare, the true knot and center of the difference ought to be propoſed as a doubtfull Queſtion, and not as an accuſation, or a charge; that is to ſay, the thing to be debated is to be layed down, in the name of both parties, as they ſhall agree to underſtand it; and not as any one of them would have it underſtood.
Therfore I do offer to walk by theſe Rules in this matter.
Firſt, let a Queſtion be framed by him that will enter upon the Debate, expreſſing that which he conceiveth to be the matter of doubt between him and his antagoniſt to be decided.
Secondly, let the Queſtion be opened, and all the parts and terms thereof explained, to ſhew in what ſenſe every word is taken, by him that offereth it unto the Debate.
Thirdly, let that be ſhewed, wherein he conceiveth there is an agreement between himſelf, and the party with whom he is to debate.
Fourthly, and laſtly, let the preciſe point of difference be diſtinctly declared, as a doubt to be reſolved.
And when this is done, let the Queſtion thus ſtated (before any arguing pro or contra, be entertained about it) be imparted to the party with whom the Debate is intended; that he may declare his ſenſe thereof, whether yea or no, the point of difference in his minde doth lye there where the other hath placed it. For if it doth not, and I ſhould have entred upon the Debate before this is known, all my labour would be loſt, and in vain as to him: becauſe he will neither deny what I intend to prove, nor affirm what I refute; but ſomething elſe perhaps which I have not at all mentioned, or thought upon.
What to be done to handle the Queſtion ſtated, ſo as to come to an orderly debate thereof.
Fourthly, the way of handling the point of doubt, to find e a deciſion thereof, ought to be predetermined before the Debate be undertaken: and to this effect when ever I ſhall intend to enter upon a Debate with any body, I ſhall proceed with him after this Method.
Firſt, I ſhall write unto him as a Brother, letting him know the offence which his Doctrine or Practiſe doth give; and how prejudiciall it is to the Goſpel in publick. Here I ſhall ſtate the Queſtion between me and him as I ſhall underſtand it, deſiring him to rectifie my thoughts concerning his opinions or practiſes, if I miſtake either of them: and if I miſtake them not, to give me leave for his own and the publick good to endevour the rectifying of that wherein I ſhall conceive him to be out of the way.
This entrie is to be made upon the buſineſſe both in conformitie to Chriſts rule, by which ſcandals are to be taken away from amongſt brethren: Matth. 18. 15. And alſo becauſe it is neceſſarie to prevent prejudicate affections, to beget love, to try the ingenuity of our Brother; and to waken the ſincerity which ought to be in him, to walk anſwerable to the rules of the Goſpel.
If upon this offer he doth give a fair Anſwer, he will either ſtate the Queſtion otherwiſe then I did to rectifie my miſtake, and ſo perhaps decline the Debate: or by altring the Queſtion he will give a new riſe to deal further with him; or by allowing that ſtate which I have propoſed, he will accept of a conference thereupon.
But if he doth give no fair Anſwer, or no Anſwer at all, to that which is offered; then I ſhall give him a ſecond admonition, and acquaint ſome friends with it to joyn with me, to make him ſenſible of his duty by two or three witneſſes, according to Chriſts rule in this caſe, Matth. 18. 16. And if this ſecond admonition doth not draw him on, to any effect of Chriſtian ingenuity, the whole narrative and proces of the buſines may be offered to the Society of thoſe under whom he doth ſtand, that by them he may be dealt withall according to Chriſts direction, Matth. 18. 17. if they bring him to the ſenſe of his duty, well and good: if not, he is to be left unto himſelf as an Heathen and a Publicane, whom the Chriſtian Magiſtrate ought to reſtrain from diſorderly wilfulneſſe, and offenſive irregularity.
But ſuppoſing him to be ingenuous, and willing to juſtifie unto me that which I think to be a miſſe in him, a conference will be accepted, either by word of mouth, or in writing, or both wayes joyntly; for both wayes may concur at once. Then,
In the ſecond place, I ſhal make an offer of the Principles, from whence I ſhall conceive the deciſion of the doubt ſhould be taken: and of the orderly way of applying thoſe Principles, that by conſequences drawn from them, the point of doubt raiſed between us may be determined. If we agree upon the Principles, and upon the orderly way of inferring thereupon concluſions applyable to the doubt in hand; then we ſhall proceed affirmatively, and negatively, to ſeek out the determination of the point. But if we agree not upon the Principles at firſt propoſed, neither can we agree upon the way of applying the ſame to any thing in hand. Therefore we muſt riſe higher, and propoſe other Principles which are more common and remote, wherein a full agreement may be found; and then alſo the way to proceed thereupon, to regulate the application of truths following from thence to decide the point of doubt, is to be determined; which being done, nothing remaineth but to come to the Debate it ſelf.
The cauſe why the preparatives are to be obſerved.
Thus you have a proſpect of the method both to enter upon a Debate in an orderly way, and to prevent that which may be hurtfull in the firſt approaches thereunto: for if Satan doth not intrap us, by ſome part of our own corruption in the preparatives of our way, we ſhall be leſſe obnoxious to his ſnares, in the following courſe of the Debate. And although the greateſt danger of erring, is to fail in theſe beginnings of the work; and the greateſt difficulty incidert to the beginnin…s of a Debate, is to prevent uncharitable foreſtalements in our own ſpirits, which inſinuate themſelves under the pretence and colour of neceſſarie pre…tions, or riſe up with the forecaſt of prudentiall obſervations; ſo that to diſtinguiſh between that which is lawfull in the one, as wiſdom; and unlawfull in the other, as jealouſie, is in … ſpect of our thoughts like the cutting of an hair in the breadth thereof: although (I ſay) this is the greateſt danger and difficultie of the buſineſſe, yet it is not invincible to a plain dealing Chriſtian, who is acquainted with his own ſpirit, and hath accuſtomed himſelf to obſerve the motions thereof, and to bring them home to the Rule, which is the teſtimony of Jeſus, to walk after his Spirit in all his aimes and undertakings. For this is the anointing which teachethThe benefit and effect of the obſervation thereof. the true diſciples of Jeſus Chriſt all things, and leads them in all orderly wayes of knowledge, righteouſneſſe, and holineſſe, of charitie, meekneſſe, and ſobriety within themſelves, and towards all men: for he that hath not attained to the obſervation and demonſtration of theſe wayes within himſelf, and to the exerciſing of his own ſpirit thereunto, by and from the example of Chriſt, can never exerciſe them effectually towards other men.
Therfore if a Chriſtian that can look into his own heart, will as in the preſence of God reflect upon his buſineſſe, and before he undertakes a controverſie, firſt conſider & diſcern the matter offered, whether yea or no, it doth belong to him to meddle with it; and if he finds himſelf obliged to undertake it, if then he will ſettle his purpoſes within himſelf (in reference to the aime which Chriſt teacheth, and the means of proſecuting the ſame ſutable to Chriſts rules:) and laſtly if he will look upon his neighbour, with whom he hath to deal, with ſuch an eye as Chriſt (if he were in the fleſh) or the Apoſtle Paul (becoming all things to all men) would look upon1 Cor. 9 19. 24. him: if (I ſay) he will thus conſider his buſineſſe at the firſt entrie thereupon, lifting up his ſpirit unto God, for help and direction to order his wayes aright; he ſhall not want light to diſcover, and power to caſt off all the ſnares of Satan, which may take hold of him in his way: for it is onelyonly for want of this fore-caſt within our ſelves, for want of orderly carriage in reſpect of the buſineſſe, and for want of ingenuitie, and of humilitie towards our neighbour, (which things are no where taught but in the ſchool of trueThe inconveniencie of the want thereof. Chriſtianity) that all our Debates are become meer hoſtilities; all our diſtractions meer confuſions; all our doubts inextricable difficulties; all our differences of judgement, breaches of brotherhood; and all our breaches irreconcileable hatreds; becauſe our paſſions are full of malice, and our evill ſurmiſings devilliſh, and abominable: ſo that from hence, and the controverſies agitated by theſe motions, all manner of diſturbances to the publick Peace have broken in upon us, and overwhelmed the ſtate of Chriſtianity both in Church and Common-wealth: and if no remedie can be uſed to redreſſe theſe evils, or weapons found, neither in the ſtore-houſe of the Spirit, which is the Word of God, nor in the ſtore-houſe of Humanity, which is Reaſon backed with Power and Authority, which ſhould encounter with theſe monſters to ſubdue them: our …ine will be unavoidable, and our deſolation ſudden; becauſe it is evident, that Hell is let looſe upon us. But we hope, that as in the holy Scriptures there is no ſpirituall furniture, nor armour of righteouſneſſe wanting for the warfare, which is mighty through God to the pulling down of Satans ſtrong holds in the thoughts of all men; ſo in the rationall conſtitution of Humane Societies for common ſafetie, there will be no juſt power wanting for the ſuppreſſing of wilfull unrulineſſe in the actions of all men: for as the word which is gone Iſa. 55. 11.forth of Gods mouth, ſhall not return void, but proſper in the thing whereto he hath ſent it: So his preſence ſtanding in the congregation of the mighty, and judging among the gods, ſhall bring the foundations of the earth into a right courſe; becauſe he ſhall inherit Pſal. 82. 1, 5, 6. 1 Cor. 2. 6.all the Nations thereof, when the rulers of this world who come to nought, ſhall be at their end. Therefore we have no cauſe to deſpair as yet of the redreſſe of our miſeries, ſeeing all means and helps are not yet taken from us; but we ought rather to ſet our ſelves in the way, and expect a bleſſing upon the right uſe of theſe lawfull means, by which the Lord hath appointed to bring the ſalvation of his Iſrael out of Sion, and return the captivitie of his people out of Babylon: and becauſe the Lord hath promiſed to bring theſe things to paſſe he certainly will ſupport thoſe that faithfully work for his ends in his own way: now I am very ſure, that none can ſet himſelf to work by way of Debates, for his ends, otherwiſe then by preparing his minde, thus to enter thereupon.
When therefore the entrie is thus made towards a neceſſarie Debate, by theſe preparative Rules; the ſecond ſort of Rules are to be obſerved in the proſecution therof, to make our way ſtraight before us: that in caſe any thing hath been neglected in the preparation, it may not be made worſe, but rather corrected in the future proceedings.
Concerning the Rules of Arguing in a Debate.
And to this effect, to regulate the Debate it ſelf in the diſcuſſion of doubtfull matters, I ſhall offer foure other Rules which relate to the point of arguing, that it may be rationall, and without offence.
The firſt is, concerning arguments to be taken from the Scripture.
The ſecond, concerning arguments to be taken from Reaſon.
The third, concerning arguments to be taken from the words of men.
The fourth is, concerning arguments to be taken from humane actions.
For ſeeing our Debates with conſcionable and rationall men, ſhould tend onelyonly to rectifie their thoughts and wayes in things pertaining to their duty towards God and men; nor is there any other way to do this effectually and ſavingly, but by argument to convince their conſcience and reaſon of that which they owe unto God and men: therfore I conceive, that none other arguments are to be uſed, but ſuch as are directly convincing, that is, binding of the Conſcience and Reaſon over, to a belief of that which they offer: nor are they to be uſed in any other way, then ſuch, as may make that belief moſt readie, moſt free, moſt full, and moſt conſtant: and if we can ſo regulate the way of arguing both for the matter offered, and the manner of propoſing the ſame, that nothing ſhall be diſproportionate or deſtructive to theſe aimes: I ſuppoſe, we ſhall gain the purpoſe for which all Debates are to be entertained, which is the manifeſtation of a truth by the deciſion of that which was doubtfull. For when this is done fully, as to the matter, and inoffenſively as to the manner, then all that man can be inſtrumentall in, is done; the reſt of the work, which is to cauſe that truth to be received in love for the converſion of the ſoul, is Gods own immediate work, and not mans: for humane debates may reach to the conviction of the underſtanding, but not to a converſion of the heart; as we ſee in Chriſt himſelf, who oft-times convicted the Jews of a truth, but they were not alwayes converted to the love thereof by his Doctrine.
Now the Arguments which to me are onelyonly convincing, and able to manifeſt a truth or an e…ro…, whereof I may be in doubt, are no more but theſe foure Scripture rightly underſtood: Reaſon rightly applyed: Mine own words taken in my ſenſe: and mine own actions taken to the end for which … them: by theſe a man may take hold of me; and by theſe, and none elſe, I ſhall deal with others.
And that the way to manage each of theſe Arguments in particular, may be more diſtinctly known; I ſhall offer the Rules which I obſerve therein, which in brief are theſe.
Concerning the holy Scriptures.
1. In things determinable by Scripture authority, I ſhall neither alledge, nor admit of the allegation of any other Authority.
2. In places of Scripture, whereof the meaning ſhall be doubtfull, to finde out the interpretation thereof, I ſhall proceed not conjecturally, nor traditionally, nor by any pretended private inſpiration, (which is but imagination, and commonly proves a deluſion) but rationally obſerving theſe Rules.
1. In caſe the proper, that is, the ordinary grammaticall ſenſe of the words, is not repugnant to the undoubted Analogie of the common Faith, or the clear Analyſis and coherence of the Context; I ſhall neither give nor receive any other ſenſe but that which is proper and grammaticall.
2. But in caſe the proper and ordinary grammaticall ſenſe of the words is repugnant either to the Analogie of Faith, or the clear Analyſis of the text, then they muſt be taken in another ſenſe, either figurative or ſpirituall, which is moſt agreeable to both.
3. By the Analyſis of the Context, I underſtand a right dividing of the whole Diſcourſe into its periods, according2 Tim. 2. 15. to the ſeverall parts of the matter contained therein; of the periods into their ſentences; and of the ſentences into their ſingle propoſitions by their proper joynts and articles.
4. The Analyſis or Diviſion of every Context may not be contradicted, if it is not diſproportionate to the Generall Analogie of the Common Faith.
5. Nor is any Prophecie, that is, propoſall of Doctrines,2 Pet. 1. 20, 21 Exhortations, and Comforts otherwiſe to be admitted, but as it is Analogicall, that is, proportionate to the principles1 Cor. 14. 5. of the common Faith, and the undeniable conſequences of truth following thereupon. Rom. 12. 6.
6. No Rules of ſcripturall interpretation are to be admitted, but ſuch, which rationally direct us to compare ſpirituall things with ſpirituall things, that their proportionall ſtanding together, and their agreement may be underſtood, as the Spirit of God did utter them. 1 Cor. 2. 13. and 2 Pet. 1. 21.
Concerning the uſe of Reaſoning in Divine and Humane matters.
1. In matters of Divinity, I cannot be obliged to beleeve any thing, which is contrary to ſound Reaſon; although I am obliged to beleeve that, which I reach not by my reaſoning.
2. I allow nothing to be ſound Reaſon in Diuinitie, but that which is proportionate to the common principles of revealed truth in the Scriptures.
3. I ſhall therefore oblige no man to beleeve any thing to be a Divine truth; but that onelyonly, which from common ſcripturall principles is demonſtrable.
4. I conceive, all revealed truths to be rationally uttered, and nothing irrationally expreſſed in the Word of God; and therefore a moſt fit object for the rationall facultie of man to be employed in.
5. By the rationall facultie of man, I underſtand the abilitie of his minde, by which he can think underſtandingly of things to be underſtood; and compare his thoughts after an orderly manner together, to take notice of the proportion or diſproportion which they have to each other.
6. In matters of Humane diſquiſition, that is, which may be underſtood without any ſpeciall revelation; I ſhall not admit that any thing ſhould be determined by cuſtome, or humane authority, which is determinable by a true reaſon to be found in the nature of the thing it ſelf.
7. Nor ſhall I acknowledge any thing to be a true Reaſon found in the nature of any thing, which is not proportionate either to the common notions which all men have of things ſenſible, and practicable by themſelves; or to the maximes of reaſoning concerning the ſame which all men make uſe of, and none have denyed, but ſuch as were profeſſedly Scepticks, or reſolved to ſpend their thoughts by doubting of all things.
Concerning Arguments to be taken from the ſayings of men.
1. I ſhall oblige no man, nor will I be obliged by any man, to build any matter of Faith upon a bare humane teſtimony.
2. In matters of fact, where none other proof of a truth can be had, but the teſtimony of man, it ſhall be preſſed no further, then it is found probable, and not lyable to any credible exception.
3. The ſayings of other men in matters of Doctrine, whether few or many joyned in opinion, ſhall be taken for no proofs further then their reaſons are found valid; or then he to whom they are alledged, hath declared his approbation thereof; for then they are to be conſidered as his own.
4. Mine own words in the ſenſe wherein I ſpeak them, ſhall be valid proofs againſt any thing which I ſhall aſſert contrary to the tenor of the truth contained therein.
5. I ſhall not preſſe upon any body the interpretation of his words, which hee doth not allow to bee conformable to his meaning; but ſhall yeeld him the priviledge of being the trueſt interpreter of his owne mind: nor ſhall I raiſe a conteſt about the ſenſe of another mans words; to make him be thought guilty of ſhifting his expreſſions; for that tends onelyonly to vain jangling.
6. I ſhall not apply my ſelf at any time ſo much to refute as to Aſſert; but I ſhall deliver mine owne mind concerning all matters in themſelves affirmatively and negatively rather, then to ſtand upon the ſcanning of other mens opinions to find fault with them: But if I needs muſt, to cleer the matter, alledge the expreſſions of him with whom I am in debate; I ſhall build no inferences thereupon; but by way of ſuppoſition, that is, if I have rightly underſtood his meaning.
Concerning Arguments to be taken from humane Actions.
1. ſhall conſider no mans actions to upbraid him therewith; or alledge them as a matter of reproach to inſult over him, and grieve him: for that can proceed from nothing but from pride in my ſelf, and malice againſt my neighbour.
2. No failings ſhall be aggravated to the worſt ſenſe though they bee manifeſt, but I ſhall bee willing to excuſe them ſo farre as probably they may bear a good conſtruction, without doing wrong to truth and righteouſneſſe.
3. I ſhall not interpret any mans intention to have been otherwiſe in his actions, then hee ſhall declare it to have been: nor ſhall I charge faults otherwiſe upon him, then as Hypothetically gathered from cleere circumſtances; which ſhall be noted rather to give warning, and admoniſh him to take heed, leſt a root of bitterneſſe might be found in them; then to make them a poſitive charge againſt him, or the poiſon thereof his guiltineſſe.
4. No matters of meer ſuſpition or hear-ſay ſhall bee further named; then to cleer my ſelf from the guilt of the wrong that may bee in them: But of things cleerly confeſſed, or openly known to all; that which their properties manifeſtly utter, as contrary to the undoubted profeſſion of Chriſtianity, ſhall with meekneſſe and zeale be opened; that he who is guilty thereof may be pulled out of the fire, and made ſenſible of the dangerous unevenneſſe of his way; that he may recover himſelf from the ſnares wherein Satan hath caught him. And thus I ſhall alſo deſire to be dealt withall by thoſe, who ſhall have occaſion to obſerve my actions to redreiſe that which may be found amiſſe in them.
Now if any of theſe Rules ſhall bee excepted againſt by any; and ſhewed to bee prejudiciall to the diſcoverie of truth; or all of them together inſufficient to the finding of a reſolution in lawfull doubts; or defective to lead us by a profitable debate in the way of Truth, Peace, Love, and Righteouſneſſe; I ſhall be willing to adde, and alter, and upon conviction receive better directions from others, if offered. But if thoſe who intend to deale with me, upon the Subject which hath occaſioned this diſcourſe: ſhall except nothing againſt theſe Rules; and yet not obſerve them in their dealing with me: I may haply, if God permit, bee able to let them ſee the injuſtice of that manner of proceeding; and the grounds of that naturall corruption whence it proceedeth: which we by yeelding unto have fomented; and by exerciſing have increaſed amongſt our ſelves; which hath made all this ſpirituall diſorderlineſſe to break in, as a flood upon us; and which will infallibly become our utter ruine, if wee perſevere therein. And becauſe it will ſomewhat ſerve to our preſent purpoſe, to diſcover the originals, and obſerve the progreſſe and the characters of our corruption, I ſhall now reflect a little thereupon, before I enter upon a more eſpeciall application of theſe Rules unto the preſent debate; to prevent the irregularitie which may be incident thereunto, if no caution bee uſed.